Matthew 4:22

Mat 4:22 . οἱ δὲ εὐθέως ἀφέντες . They too followed immediately, leaving nets, ship, and father ( vide Mar 1:20 ) behind.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And they immediately left the ship and their father--Mark adds an important clause: "They left their father Zebedee in the ship with the hired servants" (Mar 1:20); showing that the family were in easy circumstances.

and followed him--Two harmonistic questions here arise: First, Was this the same calling as that recorded in Joh 1:35-42? Clearly not. For, (1) That call was given while Jesus was yet in Judea: this, after His return to Galilee. (2) Here, Christ calls Andrew: there, Andrew solicits an interview with Christ. (3) Here, Andrew and Peter are called together: there, Andrew having been called, with an unnamed disciple, who was clearly the beloved disciple (see on Joh 1:40), goes and fetches Peter his brother to Christ, who then calls him. (4) Here, John is called along with James his brother: there, John is called along with Andrew, after having at their own request had an interview with Jesus; no mention being made of James, whose call, if it then took place, would not likely have been passed over by his own brother. Thus far nearly all are agreed. But on the next question opinion is divided: Was this the same calling as that recorded in Luk 5:1-11? Many able critics think so. But the following considerations are to us decisive against it. First here, the four are called separately, in pairs: in Luke, all together. Next, in Luke, after a glorious miracle: here, the one pair are casting their net, the other are mending theirs. Further, here, our Lord had made no public appearance in Galilee, and so had gathered none around Him; He is walking solitary by the shores of the lake when He accosts the two pairs of fishermen: in Luke, the multitude are pressing upon Him, and hearing the word of God, as He stands by the Lake of Gennesaret--a state of things implying a somewhat advanced stage of His early ministry, and some popular enthusiasm. Regarding these successive callings, see on Luk 5:1.

First Galilean Circuit (Mat 4:23-25).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Left the ship and their father] By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the ministry, father and mother and all must be left. Were we necessary to their comfort and support before? Then God, if he call us into another work or state, will take care to supply to them our lack of service some other way; and, if this be not done, it is a proof we have mistaken our call. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer the honour of serving the Most High, even in poverty and humility, to all the comforts of a father's house. But what an honour was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) Left the ship and their father.—St. Mark adds, with the hired servants,” a fact of interest as showing that the sons of Zebedee were probably, in some measure, of better means and higher social standing than those of Jona. The absence of the name of the latter suggests the inference that he was no longer living.

The sacrifice of the disciples seems, perhaps, small as compared with others in the history of saints; yet to leave all, to give up the life of home, and its regular occupations, requires, in any case, an effort more or less heroic; and beyond it there lay the future, as yet undiscerned, with all its possible trials and sufferings, to which, by that one act, they pledged themselves. (Comp. 19:27.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. and their father] St Mark (Mar_1:20) adds “with the hired servants.” We may infer that Zebedee and his sons and their partners were raised above the lowest social rank.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

22 And they immediately left the ship and their father, and followed him.

Ver. 22. And they immediately left the ship and their father] These were wise merchants that parted with all to purchase the pearl of price. So did many martyrs, and knew they made a saver’s bargain. Nicholas Shetterden writeth thus in a letter to his mother (Acts and Mon.): "Whatever state your fathers are in, leave that to God, and let us follow the counsel of his word. Dear mother, embrace it with hearty affection; read it with obedience; let it be your pastime, &c. So shall we meet in joy at the last day: or else I bid you farewell for evermore." So Nicholas of Jenvile (a young man newly come from Geneva) was condemned to die, and sat in the cart. His father coming with a staff would have beaten him. But the officers, not suffering it, would have struck the old man. The son, crying to the officers, desired them to let his father alone, saying he had power over him to do in that kind what he would; but Christ was dearer to him than the dearest friend on earth, &c. That of St Jerome is well known to most, and often alleged: "If my father stood weeping on his knees before me, my mother hanging on my neck behind me, and all my brethren, sisters, children, kinsfolk, howling on every side, to retain me in a sinful life with them, I would fling my mother to the ground, despite all my kindred, run over my father, and tread him under my feet, thereby to run to Christ when he calleth me." Rebezies and Danvile, two French martyrs, having been sorely racked, at night rejoiced together. After that Rebezies cried twice or thrice, "Away from me, Satan." His fellow being in bed with him asked why he cried, and whether Satan would stop him from his course? Rebezies said that Satan set before him his parents, "but by the grace of God," said he, "he shall do nothing against me." (Acts and Mon.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Left their father - This showed how willing they were to follow Jesus. They showed us what we ought to do. If necessary, we should leave father, and mother, and every friend, Luk 14:26. If they will go with us, and be Christians, it is well; if not, yet they should not hinder us. We should be the followers of Jesus. And, while in doing it we should treat our friends kindly and tenderly, yet we ought at all hazards to obey God, and do our duty to him. We may add that many, very many children, since Sunday schools have commenced, have been the means of their parents’ conversion. Many children have spoken to their parents, or read the Bible to them, or other books, and prayed for them, and God has blessed them and converted them. Every child in a Sunday school ought to be a Christian; and then should strive and pray that God would convert his parents, and make them Christians too. We see here, too, what humble instruments God makes use of to convert people. He chose fishermen to convert the world. He chooses the foolish to confound the wise. And it shows that religion is true, and is the power of God, when he makes use of such instruments to change the hearts of people and save their souls. See the notes at 1Co 1:26-28.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Left the ship and their father, and followed him (hkolouyhsan autw). St. Matthew emphasizes the facts that they left both natural relations (so also St. Mark, adding the vivid detail, "the hired servants") and means of livelihood, and that here their continuous following of Christ began. St. Mark rather lay stress on their leaving the old life (aphlyon opisw autou).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

22. They left their father. At once. They had received a higher call. No earthly preference can excuse a rejection of the call of Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

22. καὶ τὸν πατέρα. St Mark (Mar 1:20) adds ‘with the hired servants.’ We may infer that Zebedee and his sons and their partners were raised above the lowest social rank.

Two modernisms may be noticed in this verse, ἀφέντες preferred in Hellenistic Greek to λείπω and compounds of λείπω: and ἀκολουθεῖν used in the N.T. to the exclusion of ἕπεσθαι which does not occur (the compound συνέπεσθαι is found in one passage, Act 20:4).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. And they immediately left the boat and their father, and followed Him.] Mk. has: “And they left their father Zebedee in the boat with the hired servants, and went after Him.” Mt. substitutes οἱ δέ for καί as in v. 20, and ἠκολούθησαν αὐτῷ for ἀπῆλθον ὀπίσω αὐτοῦ.

(3) Illustrations of His teaching and work, 4:23-9:34

(a) Anticipatory sketch, 4:23-25

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.