The Calling by the Sea of Galilee (Matthew 4:18–22; Mark 1:16–20)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 14 (on Matthew 4:18–22) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.XIV.html

On their faith and their obedience, that they delayed not:

But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command, they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah.

On believing so great a promise before they had seen any sign:

But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance.

On the poverty disclosed in the mending of their nets:

And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their beating poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.

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Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of Mark (on Mark 1:16–20) As preserved in the Catena Aurea on Mark. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena2.iii.i.html

On the second calling, and why such labouring men were worthy to be the first disciples:

Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ ... Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John.

On following at once, and on leaving even a father who would hinder:

For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father. ... But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God.

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Blessed Augustine of Hippo (354–430)

Sermon 197 and Tractate on the Gospel of John (on Matthew 4:18–22) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.iv.html

On whom Christ chose to be His first heralds:

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

On why He gained the world by fishermen and not by orators:

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.

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St. Gregory the Great (c. 540–604)

Forty Gospel Homilies, Homily 5 (on Matthew 4:18–22) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.iv.html

On the obedience that weighs the will, not the amount forsaken:

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.

On how he leaves much who keeps nothing for himself:

He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. ... The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

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St. Bede the Venerable (c. 673–735)

Commentary on Mark, Book 1 (on Mark 1:16–20) As preserved in the Catena Aurea on Mark. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena2.iii.i.html

On why fishers and unlettered men are sent to preach:

Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning.

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Remigius of Auxerre (c. 841–908)

As preserved in the Catena Aurea on Mark. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena2.iii.i.html

On the net of preaching, and the fishing that makes men alive:

For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.