Preaching Paths 9 February 2025

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

Luke 5:1-11 describes what happened the day that Simon Peter, James, and John—the three disciples who became, ultimately, Jesus’ closest associates—left the fishing business to follow Jesus. Here again, Luke’s account differs from the accounts of both Matthew and Mark. For preachers, the most striking difference is that in Mt and Mk, Jesus calls these three (and Andrew) quite abruptly, and does so immediately after beginning his teaching ministry. In Luke, it takes place later, after Jesus has healed many, including Simon’s mother-in-law and many neighbors (see Mk 1:29-34; Lk 4:38-41). Luke’s account suggests that Simon has met Jesus before the day that he asks Peter—after a long and unsuccessful night of fishing– to let his boat become a podium. Luke’s story of what it looks like to become a follower of Jesus is relationally subtle, textured, and resonant with our own experience.

One might focus a sermon on the significance of the astounding catch itself. Its sheer abundance suggests that Jesus heralds the coming reign of God; and there are profound social implications. Fishing was controlled by Rome. The fish in the Sea of Galilee were Caesar’s; one had to purchase a license to fish and pay tax on any profits. This left fishermen poor at best, and near starvation if fish were scarce. Now, acting on Jesus’ word, empty-handed fisherman suddenly have not only food to eat and plenty to sell, but money for taxes and repairs. They have choices: agency. The liberating, system-challenging nature of Jesus’ mission is worthy of exploration in a sermon. How might God lead us to challenge, in our time, systems that keep people dependent and poor? Yet, there is more to the story: Jesus isn’t out simply to improve these fishermen’s lives, but utterly to transform them.

Today’s text parallels, in many ways, the similar story in John 21. A crisis (a night of empty nets) and a command (nets are cast elsewhere as Jesus directs) leads to an astonishing catch. Close reading reveals five further actions these two stories share. First, in both, the astounding catch reveals the  numinous to Peter, although his reactions differ. In Luke, he begs Jesus to leave him; in John, he looks to the stranger on shore, shouts, “It is the Lord!” and begins swimming toward him. Second, in both stories, interacting with Jesus sharpens Peter’s feeling of unworthiness. In Luke, it is the unworthiness of an overworked fisherman, driven by unpredictable weather and torn nets, an outsider to the holiness codes of the Law. In John, Peter is haunted by his three-fold denial of Jesus on the night of his trial. A third feature in both is that Jesus engages Peter so as to draw him into trusting relationship with himself.

In Luke, Jesus’ words to Peter echo Gabriel’s to Mary and the angelic cry to the shepherds: “Do not be afraid!” (5:10).  John presents Jesus’ direct, yet tender, interrogation of Peter by the fire on the beach: “Peter, do you love me?” For each cowardly denial, a confession of love. Fourth, in both texts Jesus assigns Peter a task. In Luke’ story, Jesus declares that Simon’s fishing days are over: “You will be catching people, alive.” (The specific word used allows the positive sense of “rescue,” rather than entrapment.) In John, Jesus declares the one-time fisherman a shepherd: “Feed my lambs / Tend my sheep / Feed my sheep.” Fifth, the outcome in these stories is the same: disciples follow Jesus. That Jesus re-calls Peter in John is not insignificant; it signals a grace that refuses to give up on us. A listenable sermon will build on just two or three of these dynamics, each connected in recognizable ways with ordinary experiences of discipleship: wonder at holiness drawn near; failure and regret, met by God’s persistent love. A task handed us; a path to follow, until Jesus’ mission becomes our mission—his future ours, too, until darkness gives way to endless light.