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Jesus Calls Disciples and Heals in Galilee

It seems every new lesson needs to start with a review of the last lesson . . . because Luke’s stories of the life of Jesus just build on one another so smoothly. To me this is evidence of divine inspiration . . . but that’s another issue.

Last week’s lesson came to an end early one Sunday morning in Capernaum. The day before—the Sabbath—Jesus cast out a demon in the synagogue, and the people realized Jesus had "authority and power" (4:36) similar to that of God. From all over the area people beat a path to Jesus—begging him to heal sickness and cast out demons. So many came that Jesus had to work all night—healing and exorcizing—and the demons "knew (Jesus) was the Messiah (Christ)" and "the Son of God!" (4:41)! The people try to prevent Jesus from leaving so they can have a resident healer/exorcist. But Jesus explains that’s not why he "was sent" (4:42); and he goes to preach and heal in other villages.

Hence as this lesson begins, Jesus is a few miles from Capernaum down the coast of the Sea of Galilee . . . surrounded by a crowd of people, straining to hear what he has to say (5:1). Jesus sees that Simon Peter isn’t using his fishing boat . . . so he borrows it, and anchors in a cove below a natural amphitheater with incredibly good acoustics. Hence as Jesus addresses the crowd, everyone can hear him without raising his voice.

Jesus may have used this fishing boat trick before . . . much better acoustics and lots cheaper than renting a lecture hall—if one were available. But this time, after Jesus finishes teaching, he says to Peter: "Hey, I’ll show you where to catch the big fish" (cf 5:4). Peter is skeptical: "Master, we've worked hard all night and haven't caught anything" (5:5). He may be wondering how this landlubber carpenter from Nazareth knows anything about fishing. But Peter has seen the power and authority of Jesus’ miracles—the Saturday evening healing and exorcism marathon took place at Peter’s house (4:38-40). So Peter says: "(If) you say so, I will let down the nets" (5:5). Good choice. They catch so many fish their dragnet begins to break (5:6). Frantically they signal their partners—the brothers John and James (5:10)—to come help load the fish into their boats . . . but then the boats are so full of fish that they begin to sink (5:7).

This causes a strange reaction in Peter: "he fell at Jesus' knees and said, ‘Go away from me, Lord; I am a sinful man!’" (5:8). We might ask: "Of all the miracles Peter has seen Jesus perform, why does a miraculous catch of fish impress him this way?"

Actually, it’s quite logical. Each of us has our area(s) of expertise . . . and in our area(s) of expertise, we know what’s hard and what’s easy. If a holy man heals a high fever instantly, we’re impressed . . . but a fever doctor is really impressed. If he casts out a demon with only a word, we’re impressed . . . but a priest who specializes in exorcisms is really impressed. To a professional fisherman who has fished all night without success: if the holy man tells him where the fish are . . . that’s a miracle he can really believe in!

Although Peter’s reaction is a strange one, my take is that Peter knows what’s happening, and he is really saying: "Surely, you can’t want me, Lord!" It reminds me of Isaiah’s protest to his call from God—which I think is really neat. Listen to Isaiah 6:

Jesus sees a solid and faithful disciple beneath Peter’s sinfulness, just as God saw a mighty prophet in Isaiah. And Peter’s action replicates Isaiah’s words. When Jesus says: "Don't be afraid; from now on you will catch men," Peter, Andrew, James, and John "pulled their boats up on shore, left everything and followed" (5:10-11). Peter was among the first followers of Jesus (Jn 1:37-41), and may have talked with him about ministry plans. Perhaps Jesus is merely saying: "The time is now! Let’s go."

It’s instructive to discuss the discipling thing among 1^st century Jews. We usually think Jesus was unique, traipsing around the country with 12 disciples for 3 years (or so). He wasn’t. In fact, I’m told it was it was fairly common for a Jewish rabbi to collect a cadre of disciples and go around the countryside preaching for 2-3 years (cf 5:33) . . . not unlike the way LDS (Mormon) youth are expected to spend 2 years as missionaries before getting on with their lives. But what is unique and special about Jesus is that he chose his disciples (rather than have young men apply to be disciples, as with "traditional" rabbis).

Why did Jesus choose his disciples? We can only guess . . . and we’ll say more on this later. But it seems pretty clear Jesus does not want "righteous" young men focused on following the oral law of the Pharisees . . . the stereotype of a young man likely to want to be the disciple of a rabbi. Instead, Jesus seems to choose ordinary, unlikely people, looking into their hearts to see the character and attributes necessary to build his church.

The next thing Jesus does is heal a leper . . . a very special miracle. So far Jesus has changed water into wine—possibly a magician’s trick; Jesus has healed the sick—doctors do that; Jesus has cast out demons—Pharisees do that, too (11:19). But healing leprosy . . . is a world class miracle, which only God can do. The leper knows this. He may also know that the demons cast out by Jesus identified him as the "Son of God" (4:41). Perhaps that’s why the leper says to Jesus: "Lord, if you are willing, you can make me clean" (5:12). Jesus is willing. First he touches the leper—breaking Jewish law—then he makes the leper clean.

The next line may need some explanation: "Jesus ordered him, ‘Don't tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing’" (5:14). Why does Jesus send the cleansed man to a priest? Most likely for verification of the miracle by an objective, expert witness. Lev 13—esp Lev 13:45-46—gives a description of Jewish regulations regarding "infectious skin diseases," and Lev 14:1-10 details the role of a priest to confirm healing of leprosy. Let’s admit it: if a non-traditional "man of God" came here claiming the power to heal, we’d be skeptical . . . and if he claimed he had healed someone with an incurable disease, we’d want proof—both of the incurable disease and of the healing. It’s the job of the priests to verify that a leper is cured . . . only then is the leper allowed to return to normal society. If a priest says the healing happened, the people believe it!

Why does Jesus tell the leper not to reveal the source of his healing? Most likely to ensure the objectivity of the priest. Do you think the priest would be more or less likely to confirm a miracle if he were told it came because of prayers to God? . . . or because of the power and authority of a non-traditional "holy man"? I think the former!

The next story—Jesus’ healing a paralytic—builds on the story of healing the leper, because it further confirms Jesus’ credentials as Messiah by providing another illustration that Jesus has the power and authority of God—in this case the power to forgive sin. The drama is the most memorable aspect of the story; but the most significant aspect to the ministry of Jesus is found in 5:17:

Pharisees and experts in the Jewish law have come from the temple precincts of Jerusalem to watch Jesus. What’s going on here?

Judaism is a structured, hierarchical religion. Neither the leaders of the Pharisees on the Sanhedrin nor the High priest—who is a Sadducee—can willingly allow false doctrine to be preached to Jews. These experts in Jewish law have an obligation to investigate the doctrines preached by any Jew who is drawing large crowds like Jesus is. They sent a delegation to investigate John the Baptist (cf Jn 1:19-28). And let’s recall the basics of Jesus’ message from our discussion last week. Jesus’ fundamental claim is that he is Messiah and son of God, and therefore has a superior understanding of the intent of God’s laws (Mk 7:13), and the authority to overrule the traditional 1^st century oral law of the Pharisees. And Jesus’ proof of this claim is his power to do God-like miracles. If ever a doctrine cried out for investigation by religious authorities, this is it! So as Jesus goes around teaching and healing, he is shadowed by Pharisees and teachers of the law, sitting right up front where they can catalog his every word . . . because anything he says can—and will—be used against him."

On this particular occasion, Jesus is apparently healing people in a 1^st century multi-family dwelling called an "insula." Some friends of a paralytic bring him to be healed, but they can’t get through the crowd to Jesus. Hence they climb up on the roof, cut a hole, and lower their friend to Jesus. In our modern mind’s eye, we see them bringing out a chain saw . . . but in 1^st century Israel they only had to cut through some sticks packed with mud. Nevertheless, the point is the same: these people are making an extraordinary effort to arrange the healing of a friend.

5:20 says it all: "When Jesus saw their faith, he said, ‘Friend, your sins are forgiven’" (5:20). This puts two concepts into play. The first is faith. The bible says "their faith," which must mean both the faith of the paralytic and of his friends. Faith in Jesus is usually an essential ingredient in these healing miracles.

The second concept is forgiveness of sins. The Jews believed calamity was the result of sin (cf Exod 20:5, Jn 9:2) . . . and this made it possible for guilt to become a major factor in many infirmities. Today we would call these psychosomatic illnesses; possibly this paralytic has a psychosomatic illness.

Jesus’ forgiveness of the man’s sin has the effect of grandstanding . . . because Jesus’ "inquisitors," sitting up front in the crowd—"began thinking to themselves, ‘Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?’" (5:21). Jesus knows what they are thinking. In fact, his remark is deliberately calculated to "tweak" these Pharisees and teachers of the law, and make them react this way. Indeed: no one "can forgive sins but God alone!" . . . or someone with the power and authority of God!

And now Jesus is going to prove he has the power and authority of God! The paralyzed man is still laying on the mat. He hasn’t moved since he was lowered through the roof; he probably doesn’t know how to react to Jesus’ forgiveness. But Jesus spells it out:

Catch the subtlety here. If Jesus merely says, "Your sins are forgiven," he could go on his merry way, leaving the man on the mat—his sins forgiven, but without the courage to try to get up and walk. On the other hand, if Jesus merely says, "Get up and walk," he puts his power on the line. Unless the man gets up and walks, Jesus is exposed as a fraud; and even if he does walk, the crowd misses the full significance of Jesus power behind his cure. Therefore, through this convoluted approach, Jesus proves to his inquisitors that he has the power to heal through forgiving sin . . . something God alone can do. What a demonstration! No wonder the crowd of witnesses are "filled with awe" (5:26). And notice how Jesus is so up front and open that he is the Messiah: the Son of God with the power and authority of God.

But talk about "grandstanding" . . . if this incident was designed to "tweak" the Pharisees and teachers of the law, the next is designed to drive them over the edge. The ancient International Highway from Mesopotamia to Egypt and Greece goes through here, and a Jew named Levi is sitting as a booth near Magdala, where he collects duties. "‘Follow me,’ Jesus said to him, and Levi got up, left everything and followed him" (5:27-28).

As if it weren’t bad enough that Jesus chooses a disciple from a profession that the Jews consider sinful . . . Levi holds a banquet for Jesus at his house and invites his friends—including fellow tax collectors. (Who else would be Levi’s friends?!) In the Middle Eastern culture, having a meal with someone demonstrates a special bond of friendship; Jesus is not just associating with "sinners," he is acting as if they are close friends! "The Pharisees and the teachers of the law—ostentatiously outside so as not to consort with "sinners"—complained to (Jesus’) disciples, ‘Why do you eat and drink with tax collectors and sinners?’ Jesus answered, . . . ‘I have not come to call the righteous, but sinners to repentance’" (5:30-32).

This is, I believe, is the answer to the question raised earlier about the criteria Jesus uses to choose his disciples. Simon Peter, the rough fisherman who said, "Go away from me, Lord; I am a sinful man!" (5:8), seems an unlikely disciple . . . as does Levi—later known as Matthew—a hated tax collector. Yet Jesus seems to choose ordinary people . . . with the character and the potential to build the kind of church he wants. He avoids "righteous" Jews who carefully follow the rules and regulations of the Jewish oral law, and chooses men who acknowledge their sins and repent of them . . . perhaps to emphasize the repentance aspect of his ministry and its broad-based appeal.

Jesus’ inquisitors recognize that his call to repentance sounds like John the Baptist, and use this as a basis for further challenge: "John the Baptist and his disciples fasted and prayed according to the traditions of the oral law of the Pharisees, but you and your disciples do not. What’s wrong with you?" (cf 5:33).

Jesus answers by describing himself—the Messiah—as a bridegroom before his wedding feast . . . but a bridegroom who will be mysteriously taken away (5:34-35). The Pharisees fast to demonstrate grief over the sins of the Jews—which they believe prevents the Messiah from coming—but instead they should be celebrating the Messiah’s arrival as guests at a wedding feast celebrate with the bridegroom; they can fast and grieve when the Messiah is crucified . . . fast and grieve because the Jews sins by failing to recognize and accept him. And as far as following the traditions of the oral law . . . Jesus tells the parables of the patch and the wineskins (5:36-38) . . . both illustrating that the rigid and inflexible oral law of the Pharisees cannot contain the New Covenant of the Messiah . . . and the oral law can’t just be patched up by changing the rules, one by one. Instead, the New Covenant will replace the old rules.

In summary, despite investigation by religious authorities to verify that Jesus’ doctrines are consistent with official 1^st century Judaism, Jesus makes no effort to modify his message to appeal to them. To the contrary, Jesus seems to deliberately try to send them back to Jerusalem with the message that he is claiming authority and power beyond that of traditional rabbis . . . and that his message is not only different from the traditional message, but he claims it will replace the traditional message. Jesus inquisitors—the Pharisees and the teachers of the Jewish law—are absolutely right to see Jesus as a threat to their Judaism of tradition . . . and Jesus seems to be encouraging them to take such a report back to Jerusalem.

Next week we’ll see the beginning of the Sabbath Controversies—what is permitted and prohibited on God’s mandated day of rest. This seemed to be the Pharisees’ biggest direct complaint about Jesus. We’ll also see Jesus choose his 12 disciples. But the bulk of the lesson is the Sermon on the Plain—which has so many similarities with the Sermon on the Mount that many scholars believe it is an abridged version of the same sermon. It’s a discussion not to be missed.