Calling His Disciples (part 10)

In this area, Luke’s record is similar while also being different.  Like Matthew, Luke does not editorialize here, as does Mark, and so does not offer up the reasoning behind the calling and appointment of the twelve, which Mark says was “so that they could be with Him and He could send them to preach” (Mark 3:14b).  He takes Matthew’s route of relying upon the Abrahamic covenant context and communicating that similarity by reporting that “Jesus called the twelve together” (9:1a).  As was said for Matthew, this is equivalent to Mark’s “being with Him,” while also communicating the appropriate Abraham-related ideas. 

Luke’s “sending” of the disciples also differs from that of Matthew, in that there is no national, ethnic, or geographic restriction to Israel in their exemplification of divine blessing when “He gave them power over all demons and to cure diseases” (9:1b).  That said, it is worthwhile to take the time to notice that Matthew’s and Luke’s record operate on a dual level.  At one level, as they report the instructions of Jesus, they are also provide information as to what it was that these disciples were going to go out and do.  There is no reason to believe that they did not go out and follow these instructions, and indeed Luke, ever the historian in his own way, moves from Jesus’ instructions to mentioning that “Then they departed and went throughout the villages, proclaiming the good news and healing people everywhere” (9:6). 

Shortly thereafter, again playing the historian, Luke reports that “When the apostles returned, they told Jesus everything they had done” (9:10).  Luke even expands upon this in relation to the time that Jesus, at the beginning of the tenth chapter, appoints and sends out a much larger group of His disciples with nearly identical instructions as that which was given to the twelve (either seventy or seventy-two disciples, depending on the early manuscripts in use---seventy is more likely to be the correct number as it would fit with Israel’s historical narrative and Moses’ appointment of seventy elders, though the translation in use for this study uses seventy-two), informing his audience that “the seventy-two returned with joy, saying, ‘Lord, even the demons submit to us in your name!” (10:17)  Though the analogy is not precise, if the Abrahamic covenant is foundational, then the twelve can be looked upon in a way as Abraham, while the seventy-two can be looked upon as Israel.  At the second level, the instructions to the disciples are something of an elaboration on the words that had been spoken to Abraham by the Creator God.  When Matthew and Luke are heard recounting Jesus’ instructions to His disciples, can one not also hear “I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing”? (Genesis 12:2) 

Luke rounds out Jesus’ instructions very quickly.  For Luke’s purposes in this setting, Jesus is done speaking at the fifth verse of his ninth chapter, concluding His remarks with the “shaking of dust.”  Matthew, on the other hand, extends this time of instruction all the way to the close of that which would eventually come to be recognized as the tenth chapter of his Gospel.  In fact, the eleventh chapter of Matthew opens by informing the reader that “When Jesus had finished instructing His twelve disciples, He went on from there to teach and preach in their towns” (11:1).  Though the fact that the disciples acted on Jesus’ instructions is implied by Matthew’s presentation, Luke seizes upon the opportunity to make it explicit.  Though Matthew certainly implies that the disciples fulfilled the Abrahamic call to exemplify divine blessing, Luke wants to be sure that his audience knows that this is indeed what took place.     

Calling His Disciples (part 1)

Jesus said to them, “Follow Me, and I will turn you into fishers of people.”  They left their nets immediately and followed Him. – Mark 1:17-18  (NET)

With these words, Scripture offers the first report of the call and response of Jesus’ first disciples.  This occurs as Jesus “went along the Sea of Galilee,” where “He saw Simon and Andrew… casting a net into the sea (for they were fishermen)” (1:16).  Repeating the thrust text of this study then, “Jesus said to them, ‘Follow Me, and I will turn you into fishers of people.’  They left their nets immediately and followed Him” (1:17-18).  To these two are quickly added another two, as we read “Going on a little farther, He saw James, the son of Zebedee, and John his brother in their boat mending their nets” (1:19). 

This story is also told in two of the other Gospels.  In Matthew it is said that “As He was walking by the Sea of Galilee He saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen).  He said to them, ‘Follow Me, and I will turn you into fishers of people.’  They left their nets immediately and followed Him.  Going on from there He saw two brothers, James the son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets.  Then He called them.  They immediately left the boat and their father and followed Him” (4:18-22).  It is unsurprising to find Matthew offering up a bit more information than what is to be found in Mark, as Matthew mentions that James and John are said to be in the boat with their father at the time of their call.  This adds an interesting dimension to the fact of their leaving to follow Jesus, as they are said to have left their father, with whom they are presumed to have been working up until that very moment. 

Luke’s treatment of the call of these particular disciples differs from that of Mark and Matthew, with far more information provided in what is really a different story.  There, Luke reports that “Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around Him to hear the word of God.  He saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.  He got into one of the boats, which was Simon’s, and asked him to put out a little way from the shore.  Then Jesus sat down and taught the crowds from the boat.  When He had finished speaking, He said to Simon, ‘Put out into the deep water and lower your nets for a catch.’  Simon answered, ‘Master, we worked hard all night and caught nothing!  But at your word I will lower the nets.’  When they had done this, they caught so many fish that their nets started to tear.  So they motioned to their partners in the other boat to come and help them.  And they came and filled both boats, so that they were about to sink.  But when Simon Peter saw it, he fell down at Jesus’ knees, saying ‘Go away from me, Lord, for I am a sinful man!’  For Peter and all who were with him were astonished at the catch of fish they had taken, and so were James and John, Zebedee’s sons, who were Simon’s business partners.  Then Jesus said to Simon, ‘Do not be afraid; from now on you will be catching people.’  So when they had brought their boats to shore, they left everything and followed Him” (5:1-11). 

Luke’s Gospel begins with this statement: “Now many have undertaken to compile an account of the things that have been fulfilled among us, like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning.  So it seems good to me as well, because I have followed all things carefully from the beginning, to write an orderly account for you, most excellent Theophilus, so that you may know for certain the things you were taught” (1:1-4).  This would seem to imply that Luke is perhaps a bit more serious about his details, and that he wants his intricate details to be taken very seriously.  As Luke, because of his extensive two-part series (Luke & Acts), is considered to be more of a historian than the other Gospel writers (though this is probably up for debate, depending on what is meant when one seeks to define “history” or “historian”), his account of the call of Simon, Andrew, James and John becomes very interesting, as it is worthwhile to note the substantial differences and the detailed elaborations. 

In Luke’s account, which is presumed to have been built upon Mark’s account as a basis, Jesus is not merely going along or walking by the Sea of Galilee, where He sees these individuals and calls them to join Him.  Rather, the story speaks of Jesus preaching, His getting into Simon’s boat, the command to fish, the great catch, and the call to follow.  It is here that one learns that James and John were Simon’s business partners.  However, if one is surprised or put off that Luke’s presentation is different, though these differences should not cause an observer any real trouble, and if the rendition of the events that is on offer in his work is to be taken as perhaps a more accurate and expanded rendering of the events in question, then it is possible that an observer is going to be flatly shocked when he or she comes to the record of the calling of the first disciples when they come to John’s Gospel.