Caught in the Net of Christ

Luke 5:1-11, the gospel lesson appointed for the 5th Sunday of Epiphany, seems to function much as the story of the water into wine in John 2 which we heard in Epiphany 2:  It is a story of abundance.  In John we have the servants who are told to "do whatever he tells you."  Here we have Simon saying, "If you say so, I will let down the nets."  In both cases the result of this obedience is miraculous abundance, revealing the presence of the divine.  We, like Simon, finding ourselves in the presence of this God of abundance, cry out, "Depart from me, Lord, for I am a sinner!" And yet Jesus' response is always, "Fear not."  What a gracious God we have!

(The following questions have been developed as a way of getting at some of the fundamental concerns of Law and Gospel preachers; i.e.  how the Word functions in the text.  For more about this and other concerns of Law and Gospel preachers, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  Jesus is inviting all to faith:  "Put out into the deep water."  It is instructive to realize that the term for "the deep" (bathos) is almost exclusively used in speaking of the depth of the riches, wisdom and knowledge of God. (TDNT, vol I, p. 517)  Simon, and therefore, the Church, is being invited into the adventure of faith.  "Trust me," says the Master.  When Simon does, an abundance is released that has no equal.  This abundance is grace revealed.  It is a sign of the reign of God begun.  It is the breaking in by God that we have only dreamed of.  It is a gospel word.  Jesus' final word is gospel as well: "Do not be afraid; from now on you will be catching people."

2.  How is the Word not functioning in the text?  This is an interesting question, because Simon's reaction to the miracle is fear, which normally would come from the Law. Simon's fear is much like that of Isaiah in the First Reading who says, "Woe is me!  I am lost, for I am a man of unclean lips; and I live among a people of unclean lips; yet my eyes have the seen the King, the Lord of hosts!" (Isa 6:5)  The Law has not been spoken to Simon, and yet he is aware that he, an unholy man, is in the presence of a holy God:  "Go away from me, Lord, for I am a sinful man!" The very presence of God functions as Law, even though no word of Law is spoken.

3.  With whom are you identifying in the text?  We are undoubtedly Simon in this story. We are those who, when found in God's presence, can only cry out, "Kyrie eleison!"  We are those who are certain that our sins will disqualify us from ever standing in God's presence. We are those who can hardly believe that God would call us into ministry, we who only stand in God's presence by grace.

4.  What, if any, call to obedience is there in this text?  The call to obedience isn't really given here, but it is implied:  "Go and catch people."  After finding ourselves cleansed as Isaiah was, or assured as Simon was, we are called to catch people.  We say, "Here I am, send me."

5.  What Law/Gospel couplet is suggested by this text? We use the language of the text to imagine several appropriate couplets here:  sinful/forgiven; feeling dirty/cleansed; afraid/bold in witness.

6.  Exegetical work:  The Reformers are quite helpful in their commentary on this text.  John Calvin rightly noted that "the purpose of the miracle was that Christ's divinity would be recognized, and that Peter and the others would dedicate themselves to him as disciples." (Reformation Commentary on Scripture, NT, vol. III, p. 113).  Philipp Melanchton had this to say about Peter's reaction to the miracle: "Peter's fear had many benefits:  he judged himself unworthy in the presence of God, but also there was a great and unexpected benefit in that he saw himself not according to his labor but as grasping the benefits of God." (Ibid.)  Fred Craddock, in his contemporary commentary, notes that Peter's response to the miracle"is not a fisherman's response; that is, he did not say, 'Why did I not know where the fish were?'  Rather, his response is that of a human being in the presence of one he now calls Lord." (Luke, Interpretation series, p. 70)  Craddock has picked up on one important detail:  Early in the story, Simon calls Jesus Master, but after the miracle he calls him Lord.  Kittel notes that the term for Master, (epistatays), occurs only in Luke and is equivalent to rabbi or teacher.  (Theological Dictionary of the NT, vol. II, p. 622-23)  "Lord", on the other hand "denotes one on which men make themselves, or are in fact, dependent." (TDNT, vol. III, p. 1091).

7.  How does the Crossings Community model work with this text?  Cathy Lessman does a nice job of showing how we encounter God first as lawgiver and then as grace giver.  She calls her analysis "Two Ways to Catch Fish/People:  Encountering God, Part I and II."  Check out crossings.org/text-study to see the whole analysis and others on this text.

Blessings on your proclamation!