Dangerous Sunday Devotions: Called to be fisher-followers of Jesus, emptying our advantage out for those at a disadvantage

​Hear this word, you cows of Bashan who are on
      the mountain of Samaria,
Who oppress the poor, who crush the needy,
Who say to your husbands, “Bring now, that
​      we may drink!”
The Lord God has sworn by His holiness,
“Behold, the days are coming upon you
When they will take you away with meat hooks,
And the last of you with fish hooks (Amos 4:1-2).

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​​​When Jesus called his disciples to “follow me and I will make you become fishers of men” (Mark 1:17), most assume a positive evangelistic outcome of reaching people for Christ. Nothing could be further from the reality behind Jesus’ intentions in calling out followers to be such witnessing-fishers. At least the benign, banal application of making this verse a proof-text for “witnessing” is a shallow and narrow application of Jesus’ powerful imagery cast in this tremendous text.

There is an ominous shadow that hangs on Jesus’ promise to make us become fishers of men. As the presence of a fisherman is threatening to the fish and is the ill-omened potential for final judgment on the fishes’ very lives, so is Jesus’ call to become his fisher-follows. Not only are our lives turned-up-side-town when we heed Jesus’ call to follow him, our very presence as fisher-followers should turn everything around us on its head. Our presence as fishers should, by our lives, actions, and advocacy, bring judgment on the status quo of any anti-God cultural set of values and its systems of injustice—the very implications of the Old Testament background of Jesus’ phrase “fishers of men.”

Most likely Amos 4:1-2 is one of the underpinning Old Testament referents that would have given the disciples a frame, a rather menacing edge, for understanding the potency of Jesus’ call on their lives.

​“It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.”

Most likely Amos 4:1-2 is one of the underpinning Old Testament referents that would have given the disciples a frame, a rather menacing edge, for understanding the potency of Jesus’ call on their lives. In view of the inclusion (contextually) of Amos 4:1, namely the “cows of Bashan” referent, I have become wary of the poorly distributed resources, talents, and wealth among the richer, more affluent churches at the expense of the poorer churches, neighborhoods, and urban mission fields. By “expense” I am thinking biblically, not culturally, socially or (heaven forbid) politically, nor through the lens of class, but by the very New Testament discipleship implications, namely that those with advantages (“privilege,” if I may) who are called by their association with Jesus to help those who are at a disadvantage. The assumption that it takes more money to reach the rich and affluent than the poor is turned on its head by the very presence of the Kingdom (cf. Mark 1:17 with Mark 1:14-15). A more gospel-centered and mature view of discipleship seem to argue that it takes far more resources to go into the poor urban fields to bring forth a harvest for the gospel of the kingdom. These are under-resourced communities in every imaginable aspect of life.

I am reminded that in the same Gospel of Mark we soon see Jesus reclining at the table, where there were tax collectors and sinners dining with our master and his newly called fisher-followers. (Mark calls them his disciples.) The scene in Mark 2:15-17 is relevant to this discussion for the temple-keepers questioned why this radical rabbi would be eating and drinking with such tax collectors and sinners? Jesus overhears their grumbling and says to them, ​​​

“The assumption that it takes more money to reach the rich and affluent than the poor is turned on its head by the very presence of the Kingdom.”

​Tax collectors are outsiders; rich they might have been, but they were in the eyes of temple leadership, traitors to God and to God’s people. Yet, the sinners are most certainly the uneducated serfs and peasants, farmers, and those who lived on the margins of life in and around Jesus’ house in Capernaum of Galilee (2:15). One cannot spin from this text a general characteristic that “sinners” are all sinners anywhere you find them. As are the "tax collectors," they are a specific demographic associated with those living as the poor and marginal of Jesus’ day. Jesus’ response, then, takes on an ominous shadow—a fisher shadow, standing on the shore, cast into the waters of those that seek to go to the healthy).
 
True fisher-followers of Jesus will not rationalize their standing in the community nor their affluence, but will count their privilege, their advantage, at the disposal of the “sick” who need a physician. Paul is not far from the same imagery when he describes how Jesus took his advantage (his privilege) and gave it all on behalf of all those with the greatest of disadvantage.

Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross (Phil 2:5-8).

As affluent Christians, we tend to justify our station in life as a combination of gift and hard work and hear any talk of “privilege” as a justification of those of lesser means, with poorer gifts, and perhaps, with what we perceive, a lesser work ethic to grab what we have for themselves. Is there no wonder the affluent in the days of both Amos and Jesus attempted to rid themselves of the troublemakers who upset the "healthy's" status quo? This will be the lot of fisher-follows of Jesus in any culture. Following Jesus, as the gospel is imagined by Mark (and the other Gospel writers), put us at odds with everything we hold dear, in particular those who have the advantage in resources are to empty themselves on behalf of those who are at a disadvantage (cf. Phil 2). The fisher-follower mission is toward the sick (of our society), not the healthy (in our society)—toward the disadvantaged and not the advantaged.

​Michael Card prophetically reflects this Marken view of Jesus and the gospel in the words of his song, The Stranger:

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​You’re still a stranger
Wandering through the wilderness
Still rejected, passed by on the streets
Starving hungry naked and cold
Pleading for a cup of cold water
Dying all alone
 
No longer mistaken
For the rebel you truly are
You would still be tearing up temples
Scattering the money of fools
Scandalizing righteous pretenders
Breaking all the rules
 
No longer blinded
In light I see who you really are
Never doing what is expected
Far beyond the frame of my mind
Caring for the poor and neglected
Washing the feet . . .
 
And you are never doing what is expected
Far beyond the frame of my mind
Caring for the poor and neglected
Washing the feet of the beggar on the street
While the rich men make believe you’ll ever come
 
While the rich men make believe you’ll ever come

For a youtube of Michael Card's "The Stranger" >> Click here

​*See chapter 3, “‘You Will Appear as Fishers’ (Mark 1:17): Disciples as Agents of Judgment,” in my Wasted Evangelism for a further and more detailed study of the Mark 1:17 “fishers of men” passage.