Proclamation and Conflict

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1 Session 9 - Lecture #2 Proclamation and Conflict The First Preaching Tour SCRIPTURE PASSAGE: Mt 4:18-22; 8:14-17; Mk 1:16-34; Lk 4:31-41; 5:1-11 Approximately six to eight months have transpired between Jesus baptism and his move to Capernaum. Wherever he has traveled he has attracted crowds, but now it is time to call out from them those who will be his disciples. These will be the men who will travel with him, will commit to learning and applying his teaching, and will continue his ministry after he is gone. Some of these men had been among Johns disciples but, in the meantime, had naturally gone back to their occupations. Now Jesus will challenge them to a deeper level of commitment -- to leave their former way of life and to take up the life of a learner. The first to be selected are two pairs of brothers, fishermen from Capernaum, who were also business partners (Lk 5:10). There is considerable debate about why Luke's account differs from that of Matthew and Mark. It is possible that Luke's more expanded account of the great catch of fish actually occurred the day before Jesus call recorded in the other two accounts (see Mt 4:21, where it could be interpreted that James and John were repairing their nets versus preparing in some translations). The Sea of Galilee (Map) was known at different times by the names of various cities along its western coast: Kinnereth (Jos 12:3; 13:27), Gennesaret (Lk 5:1), and Tiberias (Jn 6:1; 21:1). It is approximately 20 kilometers long, is 14 kilometers across at its widest point, and lies 210 meters below sea level. Its location in the Jordan River valley also makes it liable to atmospheric downdrafts and sudden storms.

2 Sea of Galilee On this particular day Jesus attracted such a large crowd at the seaside that he used one of two nearby fishing boats as a preaching platform. The water provided excellent acoustics for everyone to hear, and the shore served as an amphitheater. The boat belonged to Simon Peter, and after Jesus finished teaching, he instructed Peter to go out deeper to fish. Peter replied that they had fished all night long and had caught nothing, but at Jesus word he submitted.

3 Galilean Fishing Boat We should note Peters obedience in this situation. Following Jesus instructions related to religious matters would be expected, but to act contrary to his own thinking in his field of expertise was quite another. In fact, they had been washing their nets from the previous nights labor when Jesus had come along (5:2). Peters obedience paid off with a catch of fish too great for the boat to handle alone. Peter signaled to James and John to come quickly in the other boat, which was also filled beyond its capacity to the point of sinking. Peter was overcome by the miracle and bowed before Jesus. He addressed him this time not as Master (5:5) but as Lord (5:8), confessing his own sinfulness and unworthiness to be in Jesus presence. The story of Isaiah's call would have come to the mind of many of the Jewish readers of this account (Isa 6:5). Jesus told Peter not to be afraid. In this event he provided a graphic demonstration of the harvest of people that his disciples would bring into the kingdom. A few people in Jesus day were rich, but most were relatively poor. Fishermen were among those who fell into a class somewhere in between. Fishing was central to the Galilean economy and more profitable than farming. James and John were not poor, since their business included some hired servants (Mk 1:20). So when Jesus challenged these four men to follow him, they faced economic consequences. They did not leave their business because it was unsuccessful, but they gave up everything to follow Jesus -- an act of radical commitment (Lk 5:11). There were also social consequences because they would be cutting some of the ties they had with their families. We are not told the reaction of Zebedee when his two sons left him in

4 the boat with the hired helpers (Mk 1:20), but it is reasonable to think that he may have had some reservations. This was a decision that these four fishermen did not take lightly. Perhaps they had discussed it among themselves over the past months. Whatever the case, when the time came, they immediately responded. Jesus transformed their occupation as fishermen into fishers of men, just as Moses and David became shepherds of Gods people. The cost of discipleship, which these men experienced personally, would be an important theme in Jesus later teaching (Mt 19:27-30; Lk 14:25-33). The four former fishermen may have raised a few eyebrows when they first showed up in the synagogue at Capernaum with their new master (Mk 1:21). But all eyes were on Jesus as he taught the Scriptures (though the text he used is not mentioned). His message was unlike that of any other teacher they had heard. Instead of quoting from the traditions or teachings of other rabbis, Jesus authority was his own. Opposition did not come from the people of Capernaum, as it had in Nazareth, but from a man possessed by an evil spirit (possibly multiple spirits). In the modern period it has been common to attribute demon possession to superstition, but in more recent times satanism and devil worship have become front-page news. Synagogue at Capernaum The synagogue would have been an unlikely place for such an encounter. The evil spirit demanded to know what Jesus of Nazareth wanted and identified him as the Holy One of God (Mk 1:24). If this was a ploy of the spirit to intimidate or control Jesus, it was unsuccessful. The evil spirit more than the congregation recognized that Jesus had come to destroy the works of the devil (1 Jn 3:8). Luke's readers would also see a current application of Jesus sermon in Nazareth -- releasing the oppressed (Lk 4:18). Jesus rebuked the spirit and demanded that he come out at once, which he promptly did (Mk 1:25). Luke, who shows interest in the physical well-being of people, noted that the demon came out violently but left the man unhurt (Lk 4:35). In addition to his unparalleled teaching, Jesus amazed the crowd with his authority over

5 demons. In that day there were two main methods which were used to cast out demons. One method was to attempt to repel or scare the demon out. One example of this method was to put a smelly root up the possessed persons nose in hopes that the demon would be run out. A second method was to invoke the name of a higher spirit to get rid of the lower one. The people were stunned when Jesus was able to free the man of the evil spirit by simply commanding it to leave. It is no surprise that word spread rapidly about this new teacher. Mark and Luke continue their accounts of what happened on one memorable Sabbath. After leaving the synagogue Jesus and the sons of Zebedee accompanied Peter and Andrew to their home. Peters father-in-law perhaps had already died, since his wife's mother was living with them. She lay sick in the bed with a fever, and the family, after having witnessed his power in the synagogue, urged Jesus to heal her. But Jesus did not have to be compelled to act. The fever itself was considered a disease, and Jesus risked becoming ritually impure by contact with her. When he saw her, he took her by the hand and, rebuking the fever, helped her off her sick bed. The fever left her, and all her strength returned. The Synoptics emphasize the completeness of her healing by the fact that she immediately began to minister to them. It was the common role of the women of the house to prepare the meals and serve the others. The Sabbath day ended at sunset, which then made it possible for people to bring the sick to Jesus. To have carried them before sunset would have been breaking the Jewish law. This was a powerful scene as the sun was going down to see scores of people finding their way to Peters house. The house would have been too small to accommodate the crowd, so they gathered at the doorway which opened to the street or a courtyard. Jesus now continued what he had done earlier in the day: casting out demons and healing people of their diseases. Matthew described the exorcisms as almost effortless for Jesus -- with a word (Mt 8:16). And as Matthew often did, he related this ministry to a fulfillment of prophesy (Isa 53:4).

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