Fishing: crowds

Fishers-of-men-iconWriting with Intent. Christian tradition and popular biblical opinion is the St. Luke was a physician. I occupy the minority camp on that matter. There have been lots of studies comparing his writing and language to know physicians of his age. There is nothing about this Gospel (or Acts of the Apostles) that points to a physician. But as many have pointed out, there are lots that points to another occupation: rhetorical historian (and yes, he could have been both…). As the rhetorical historian, he writes with a purpose and intent. Green [230] writes: “Within his overall narrative strategy, the initial purpose of this episode is to secure for Luke’s audience the nature of appropriate response to the ministry of Jesus. Simon’s obedience and declaration of his sinfulness, and especially the final note that Simon, James, and John “left everything and followed” contrast both with the earlier “amazement” of the crowds and with the questions and opposition characteristic of the Pharisees and teachers of the law in the later episodes of this chapter. His further statement, “Go away from me, Lord,” contrasts even more sharply with attempts by people at Nazareth and Capernaum, as it were, to keep Jesus to themselves.” Continue reading

Fishing: context

Fishers-of-men-icon1 While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. 2 He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. 3 Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. 4 After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” 5 Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.” 6 When they had done this, they caught a great number of fish and their nets were tearing. 7 They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking. 8 When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” 9 For astonishment at the catch of fish they had made seized him and all those with him, 10 and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” 11 When they brought their boats to the shore, they left everything and followed him. Continue reading

Wisdom and Love

Things “went south” pretty quickly after Jesus read the words from the prophet Isaiah, told the crowd that those prophetic words were fulfilled in their hearing, and then just sat down. How did things get so out of hand so quickly – from prayer to attempted homicide. When they got home, I wonder if they reflected on the whole incident? Did they take it into prayer and search for the presence of God in the midst of all that turmoil? Continue reading

Inviting Others

A couple of years ago, one of the parish staff members, Jennifer Williams, wrote a wonderful piece for this column. Here are some excerpts: “Catholics, in general, are reluctant to talk about their faith in the presence of others. Why? It is easy to talk about church issues and controversies or moral values but not about our relationship with Christ or about how we recognize God’s action in our lives. It seems socially ungracious to ‘talk religion’ around the water cooler or on the golf course or at the swimming pool.” Continue reading

Nazareth: final thought

JesusIconNazarethA Final Thought – from Alan Culpepper, “The Gospel of Luke”

“This scene is more significant than its brevity might suggest. Its position at the beginning of Jesus’ ministry, its emphasis on the Spirit and Scripture, and its depiction of themes that will dominate the rest of the Gospel all point to its paradigmatic character. Readers of the Gospel now understand that all Jesus does in the coming chapters occurs by the power of the Spirit. Jesus teaches, preaches, heals, and casts out demons. He moves among the poor, the outcast, the sick, and the blind. His actions fulfill the Scriptures, especially the Prophets, but even those who awaited the fulfillment of the Scriptures took offense at Jesus and eventually put him to death. This scene suggests that the basis for their hostility toward Jesus was a difference in the way they read the Scriptures. The people of Jesus’ hometown read the Scriptures as promises of God’s exclusive covenant with them, a covenant that involved promises of deliverance from their oppressors. Jesus came announcing deliverance, but it was not a national deliverance but God’s promise of liberation for all the poor and oppressed regardless of nationality, gender, or race. When the radical inclusiveness of Jesus’ announcement became clear to those gathered in the synagogue in Nazareth, their commitment to their own community boundaries took precedence over their joy that God had sent a prophet among them. In the end, because they were not open to the prospect of others’ sharing in the bounty of God’s deliverance, they themselves were unable to receive it.”

“Not only is this scene paradigmatic of Jesus’ life and ministry, but it is also a reminder that God’s grace is never subject to the limitations and boundaries of any nation, church, group, or race. Those who would exclude others thereby exclude themselves. Human beings may be instruments of God’s grace for others, but we are never free to set limits on who may receive that grace. Throughout history, the gospel has always been more radically inclusive than any group, denomination, or church, so we continually struggle for a breadth of love and acceptance that more nearly approximates the breadth of God’s love. The paradox of the gospel, therefore, is that the unlimited grace that it offers so scandalizes us that we are unable to receive it. Jesus could not do more for his hometown because they were not open to him. How much more might God be able to do with us if we were ready to transcend the boundaries of community and limits of love that we ourselves have erected?” [Culpepper, 108-9]

Sources:

Commentaries

  • Culpepper, R. Alan. “The Gospel of Luke.” New Interpreter’s Bible. Ed. Leander E. Keck. Vol. 9. Nashville: Abingdon Press, 1994–2004) 102–109
  • Geldenhuys, Norval. Commentary on the Gospel of Luke: The English Text with Introduction, Exposition and Notes. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1952. 164-170
  • Green, Joel B. The Gospel of Luke. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997. Print. The New International Commentary on the New Testament. 204-219
  • Luke Timothy Johnson, The Gospel of Luke, vol. 3 of the Sacra Pagina series, ed. Daniel J. Harrington (Collegville, MN: 1991)
  • Jerome Kodell, “Luke” in The Collegeville Bible Commentary, eds. Dianne Bergant and Robert J. Karris, (Collegeville, Minn.: Liturgical Press, 1989). 936 – 980.
  • Brian Stoffregen, “Brian P. Stoffregen Exegetical Notes” at crossmarks.com

Dictionaries

  • Gerhard Kittel, Gerhard Friedrich and Geoffrey William Bromiley, Theological Dictionary of the New Testament (Grand Rapids, Mich.: W.B. Eerdmans, 1995)

Scripture Scripture quotes from New American Bible by Confraternity of Christian Doctrine, Inc., Washington, DC. © 1991, 1986, 1970