They follow Jesus (Lk 5:11-5:11)

“When they had brought

Their boats

To land,

They left everything.

They followed Jesus.”

 

καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν, ἀφέντες πάντα ἠκολούθησαν αὐτῷ.

 

Luke has a simple statement compared to Mark and Matthew.  He said that when these fishermen had brought their boats to land (καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν), they left everything (ἀφέντες πάντα).  They followed Jesus (ἠκολούθησαν αὐτῷ).  This is like Mark, chapter 1:19-20, or Matthew, chapter 4:19-20.  There Jesus said to them to come and follow after him, since he was going to make them fishers of human people.  They immediately left their nets and followed or accompanied Jesus, like an Israelite prophetic call, since Jesus had spoken directly to these two men.  He issued an invitation that seemed like a command at the same time.  They followed after Jesus, no matter what.  Like the Hebrew prophets, their response was immediate, without any hesitation.  They left their fishing nets, as both Simon Peter and Andrew, his brother, became disciples of Jesus.  The other two brothers, James and John left both their boat and also their father Zebedee.  However, in Luke, there was no mention of Andrew, the brother of Simon, or any direct formal call to these fishermen.  The results were the same.  There were either 3 or 4 new full disciples of Jesus.

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Peace or the sword (Mt 10:34-10:34)

“Do not think

That I have come

To bring peace

To the earth.

I have not come

To bring peace,

But a sword.”

 

Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.

 

This verse of Matthew is similar to Luke, chapter 12:51, indicating a Q source.  Luke said that Jesus had come to bring division, not a sword, like here.  Jesus was a disrupter.  They should not think (Μὴ νομίσητε) that Jesus has come to bring peace on earth (ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν).  He has not come to bring peace (οὐκ ἦλθον βαλεῖν εἰρήνην), but quite the opposite, to bring the sword (ἀλλὰ μάχαιραν), much like the Old Testament Hebrew prophets, especially Ezekiel, chapter 38:21.  The sword meant war not peace.  Jesus was not a peacemaker, but a sign of contraction.

Jesus’ baptism (Mt 3:16-3:16)

“When Jesus had been baptized,

Just as he came up

From the water,

Suddenly,

The heavens were opened

To him.

He saw

The Spirit of God

Descending

Like a dove,

Alighting on him.”

 

βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν Πνεῦμα Θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπ’ αὐτόν·

 

The four gospel stories show what happend to Jesus after he had been baptized (βαπτισθεὶς δὲ ὁ Ἰησοῦς).  As Jesus immediately emerged from the water (εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος), the heavens opened up or broke open to him (καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί), a theme found among the prophets Isaiah, chapter 63:19, and Ezekiel, chapter 1:1.  Thus, Matthew made another connection with the Hebrew prophets.  Jesus saw the Holy Spirit of God (καὶ εἶδεν Πνεῦμα Θεοῦ) descend on him (καταβαῖνον ἐρχόμενον ἐπ’ αὐτόν) like a dove (ὡσεὶ περιστερὰν).  As Jesus came up from the water, not during the baptism itself, the Holy Spirit, as a dove, came to stay on Jesus.  Just as the dove after the great flood in Genesis, chapter 8:8-12, heralded a new age, so too Jesus would preach the good news in this new age.  With his prophetic vocation, Jesus was anointed with power to begin his public ministry of healing and exorcising.  The later concept of the anointing of Jesus with the Spirit referred to this action of the dove, after his baptism in the Jordan.  There was a clear distinction between the baptism of Jesus himself, and the specific dove bestowal of the Spirit that followed.  Despite the fact that there was no indication of any real anointing in any of these baptismal accounts of Jesus, the coming of the Spirit, in the form of a dove, was considered a symbolic anointing of Jesus within the Judaic prophetic line.  This incident functioned as the basis for an understanding of Jesus’ metaphorical anointing as “the anointed one,” “Christ.”  This symbolic metaphorical anointing action gathered many of the Hebrew bible strands of a messianic king, a sacerdotal high priest, a servant, and a prophet into this one event.   Within this process, the messianic time began with a pre-figuration of what was going to take place at the later Pentecost event, when the fullness of the Spirit came to all the followers of Jesus.