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Section 025 · The Galilean Ministry Begins

Authority at Capernaum: Healings & the Miraculous Catch

A day of authority at Capernaum (teaching, an exorcism, a fever healed, a whole city at the door by evening) closed by a solitary hour of prayer before dawn and, the following day, a catch of fish so large it confirms the call already given to four fishermen by the sea.

Matthew 8:14–17; Mark 1:21–39; Luke 4:31–44; Luke 5:1–113 of 4 accountsReading: CCE

Tap a Gospel to show or hide its column. Narrow to any two to read them side by side.

ProvenanceJSTJoseph Smith TranslationCCECovenant Christian EditionDeleted text shown struck, attributed
Study: reading text with parallel accounts; changes available.

Note. The Joseph Smith Translation revises all three accounts here. Matthew and Mark are touched lightly (Matt 8:16; Mark 1:30, where they “implored him for her”); Luke is revised more often, in small changes such as “wetting their nets” at 5:2 and Peter seeing “the multitude of fishes” at 5:8.

? How to read this edition

The reading is the Joseph Smith Translation, in the text of the Covenant Christian Edition, carried beside each Gospel and set against the King James baseline. Headers give both numbering systems: the CCE chapter and verse, and the traditional KJV reference.

JST
Green: Joseph Smith Translation. Where the Covenant Christian Edition departs in substance from the King James text and the change is in the JST (confirmed against the parallel-column edition). Modernized English (“has” for “hath,” “you” for “thou”) is not marked.
CCE
Burgundy: Covenant Christian Edition. Where the CCE’s reading departs from the King James but the change is not in the Joseph Smith Translation manuscript (e.g. “this day I have begotten you” at the baptism). Some are Joseph’s own readings from his sermons; the section’s Joseph Smith commentary then gives the sermon.

Each movement Joseph discusses carries a JS link down to his letter; the letter carries a roman-numeral link back up to the movement.

MatthewKJVMatthew 8:14–17CCEMatthew 4:3NT 1NT 2
MarkKJVMark 1:21–39CCEMark 1:6–8NT 2
LukeKJVLuke 4:31–44; Luke 5:1–11CCELuke 4:4–9NT 2 (4)NT 2 (5)
I
Authority in the Synagogue

Teaching in the Capernaum synagogue, Jesus astonishes the congregation: he speaks “as one that had authority, and not as the scribes.” A man with an unclean spirit cries out, naming him “the Holy One of God”; Jesus rebukes the spirit, and it comes out unharmed.

·Not recorded in Matthew
Mk 1:21–28

21And they went into Capernaum. And directly, on the Sabbath day, he entered into the synagogue and taught. 22And they were astonished at his teachings, for he taught them as one that had authority, and not as the scribes. 23And there was in their synagogue a man with an unclean spirit. And he cried out, 24saying, Let us alone! What do we have to do with you, Jesus of Nazareth? Have you come to destroy us? I know you, who you are: the Holy One of God. 25And Jesus rebuked him, saying, Hold your peace and come out of him. 26And when the unclean spirit had convulsed him and cried with a loud voice, he came out of him. 27And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? What new doctrine is this? For with authority commands he even the unclean spirits, and they do obey him. 28And immediately his fame spread abroad throughout all the regions round about Galilee.

Lk 4:31–37

31And came down to Capernaum, a city of Galilee, and taught them on the Sabbath days. 32And they were astonished at his teaching, for his words were with power.

33And in the synagogue there was a man who had a spirit of an unclean devil, and he cried out with a loud voice, 34saying, Let us alone! What have we to do with you, thou Jesus Jesus of Nazareth? Have you come to destroy us? I know you, who you are: the Holy One of God. 35Jesus rebuked him, saying, Hold your peace and come out of him. And when the devil had thrown him into the midst, he came out of him and hurt him not. 36And they were all amazed and spoke among themselves, saying, What a word is this! For with authority and power he commands the unclean spirits, and they come out. 37And the fame of him went out in every place round about.

II
Peter’s Mother-in-Law Healed

Straight from the synagogue to Simon’s house: his wife’s mother lies sick of a fever. Jesus takes her by the hand, and the fever leaves her; she rises at once and serves them.

Mt 8:14–15

14And when Jesus had come into Peter’s house, he saw his wife’s mother laid and sick of a fever. 15And he touched her hand, and the fever left her, and she arose and ministered unto them.

Mk 1:29–31

29And immediately when they had come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30And Simon’s wife’s mother lay sick of a fever, and anon they tell him of her. they implored him for her. 31And he came and took her by the hand and lifted her up. And immediately the fever left her, and she came and ministered unto them.

Lk 4:38–39

38And he arose and went out of the synagogue and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever, and they implored him for her. to heal her. 39And he stood over her and rebuked the fever, and it left her. And immediately she arose and ministered unto them.

III
The Evening Healings

By sunset the whole city is gathered at the door: every kind of sickness, every unclean spirit brought to him. Matthew reads it as Isaiah’s Servant prophecy fulfilled: “Himself took our infirmities, and bare our sicknesses.”

Mt 8:16–17

16Now when the evening came, they brought unto him many that were possessed with devils, and he cast out the spirits with his word the evil spirits with the word, and healed all that were sick, 17that it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities and bore our sicknesses.

Mk 1:32–34

32And at evening, after sunset, they brought unto him all that were diseased and them that were possessed with devils. 33And all the city was gathered together at the door. 34And he healed many that were sick of diverse diseases, and cast out many devils, and suffered not the devils to speak because they knew him.

Lk 4:40–41

40Now when the sun was setting, all they who had any sick with diverse diseases brought them unto him, and he laid his hands on every one of them and healed them. 41And devils also came out of many, crying out and saying, You are Christ, the Son of God! And he, rebuking them, suffered them not to speak, for they knew that he was Christ.

IV
Withdrawal to Pray

Before daylight Jesus slips away alone to pray. Found and told “all men seek for thee,” he declines to stay: the next towns need the same message, “for therefore came I forth.”

·Not recorded in Matthew
Mk 1:35–39

35And in the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed. 36And Simon and they that were with him followed after him. 37And when they had found him, they said unto him, All men seek for you. 38And he said unto them, Let us go into the next towns, that I may preach there also, for that is why I came forth. 39And he preached in their synagogues throughout all Galilee, and cast out devils.

Lk 4:42–44

42And when it was day, he departed and went into a solitary place. And the people sought him, and came unto him, and stayed him, that desired of him that he should not depart from them. 43But he said unto them, I must preach the kingdom of God to other cities also, for that is why am I sent. 44And he preached in the synagogues of Galilee.

V
The Miraculous Catch of Fish

Teaching from Simon’s boat, Jesus sends the fishermen back out after a night that caught nothing. The net breaks under the catch, both boats begin to sink, and Peter falls at Jesus’ knees: “Depart from me; for I am a sinful man, O Lord.” The call already given by the sea is confirmed: “From henceforth thou shalt catch men.”

·Not recorded in Matthew
·Not recorded in Mark
Lk 5:1–11

1And it came to pass, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, 2and saw two ships standing on the lake, but the fishermen had gone out of them and were washing wetting their nets. 3And he entered into one of the ships, which was Simon’s, and asked him that he would thrust out a little from the land. And he sat down and taught the people out of the ship.

4Now when he was done speaking, he said unto Simon, Launch out into the deep and let down your nets for a catch. 5And Simon answering said unto him, Master, we have toiled all the night and have taken nothing. Nevertheless, at your word I will let down the net. 6And when they had done this, they enclosed a great multitude of fishes, and their net broke, 7and they beckoned unto their partners who were in the other ship that they should come and help them. And they came and filled both the ships, so that they began to sink. 8When Simon Peter saw it, saw the multitude of fishes, he fell down at Jesus’ knees, saying, Depart from me, for I am a sinful man, O Lord. 9For he was astonished, and all who were with him, at the catch of the fishes which they had taken. 10And so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt not from henceforth, for you shall catch men. 11And when they had brought their ships to land, they forsook all and followed him.

Cross-references · other works
Isaiah 53:4 (CCE 19:2) · surely he hath borne our griefs, and carried our sorrows↗Psalm 41:3 (CCE 41:1) · the Lord will strengthen him upon the bed of languishing↗1 Kings 19:4–8 (CCE 4:23–24) · Elijah alone in the wilderness, and an angel ministers↗Genesis 1:26 (CCE 2:8) · dominion over the fish of the sea↗Isaiah 6:5–8 (CCE 2:2) · Woe is me, for I am undone… Here am I, send me↗
Hugh Nibley on authority

Authority: “as one that had authority, and not as the scribes”

Nibley reads Mark’s contrast (Jesus taught “as one that had authority,” unlike the scribes) as the whole difference between a prophet and a scholar. And he draws out the limit of that authority: Jesus commands spirits and the elements, but he never commands men.

The World and the ProphetsCollected Works of Hugh Nibley, Vol. 3 · on prophets vs. scholars
Now the men who opposed Jesus were learned in the scripture… These men could cite scripture for everything they did or said, and in all things the scripture was their authority. Of Christ, on the other hand, we read: “They were astonished at his doctrine [didaché—way of teaching]: for he taught them as one that had authority, and not as the scribes” (Mark 1:22 [Mark 1:6]). What he spoke was scripture. And the same holds for every true prophet.
The World and the ProphetsCollected Works of Hugh Nibley, Vol. 3 · on Christ and the schools of the wise

But even on historic grounds the accidental resemblances between the Lord and other teachers are superficial and trivial compared with the great fundamental differences between them. There is a huge classic literature dealing with the activities of traveling wise men and religious teachers in late antiquity. These men all had certain well-marked characteristics. After the manner of the seven wise men, they wandered unattached through the world as spectators of God’s works; Christ always stayed within a few miles of home and never evinced any interest in natural philosophy. They were all seekers after wisdom; Christ had it to give. They lived in complete detachment from society and were tolerated by rulers and governments as harmless dreamers; his organizing activities alarmed Roman and Jewish authorities. They emancipated themselves from family and friends; he lived intimately with them all his days. They performed interesting experiments and theatrical tricks to delight and impress the multitude; his miracles were all useful ones, never meant to be eye-catching. They attended the schools of others and sought to sit at the feet of great teachers; he spoke as one having authority. They did everything to attract the largest possible following; he forbade his disciples to do what would make them popular.

They gained or lost students as disciples chose to follow or leave them; he chose his own disciples and bound them to him by bonds and covenants. They all (as Professor Jaeger has shown) gave political counsel and advice, seeking official advisory positions and corresponding widely with government officials by mail; he gave no such advice and wrote no such letters. The only proper place for them to deliver their discourses was in the theater, the official assembly place; he always avoided holding forth in such places. They cultivated peculiarities of dress and appearance; his disciples were criticized for not doing so. We could go on and on, but the point is clear: Christ was in all essentials the very opposite to the men with whom he is classed. In a word, he was a true prophet, and they were not: if they sometimes resembled him, it was because of their own efforts to make a noise like true prophets.

The great difference was that they were only looking for what Christ had. They spoke as scribes and pharisees, hypocrites; he as one having authority. There is all the difference in the world between the two. Amid a host of likeminded seekers—many of them devout and honest men—one alone was not a seeker.

Eloquent Witness“Turning the Time Over To… Priesthood” · Collected Works of Hugh Nibley, Vol. 17

Interestingly enough, this is the case not only with an occasional oddball, but with all holders of the priesthood.

Men can confer the powers of the priesthood upon others, it is true (D&C 121:37 [T&C 139:5]), but only God can validate that ordination, which in most cases he does not recognize: “Hence many are called, but few are chosen” (D&C 121:40 [T&C 139:5]).

And he has been kind enough to tell us why: “And why are they not chosen? Because their hearts are set so much upon the things of this world, and aspire to the honors of men” (D&C 121:34-35 [T&C 139:5]). It so happens that “almost all men, as soon as they get a little authority . . . will immediately begin to exercise unrighteous dominion” (D&C 121:39 [T&C 139:5]), and the exercise of the powers of heaven “in any degree of unrighteousness” invalidates the priesthood —”Amen to the priesthood or the authority of that man” (D&C 121:37 [T&C 139:5]). What supreme irony! The withholding of the priesthood is supposed to be an unkind act because it deprives a fellow man of a thing of social value, a measure of status and dignity in the Church. Yet the moment I even think of my priesthood as a status symbol or a mark of superiority, it becomes a mere hollow pretense. At the slightest hint of gloating or self-congratulation, the priesthood holder is instantly and automatically unfrocked. What is the priesthood on this earth? Brigham Young called it “an onerous duty,”4 a load to be borne, work to be done and nothing more—the glory comes hereafter. One cannot give orders by the priesthood, for it operates “only by persuasion” (D&C 121:41 [T&C 139:6]); Christ commanded the spirits and they obeyed him; he commanded the elements and they obeyed him. But men he would not command, and he rebuked the apostles at Capernaum for suggesting it. “How often would I have gathered thy children together . . . and ye would not!” (Matthew 23:37 [Matt. 10:36]). Only “if ye love me, keep my commandments” (John 14:15 [John 9:8]).

Margaret Barker · Jubilee and the healing Servant

Setting the Captive Free; the Servant Who Carries Our Sickness

Two of Barker’s central themes meet in this day at Capernaum. The exorcism in the synagogue is, on her reading, the Jubilee’s first act: Melchizedek freeing a captive from the power of Belial. And Matthew’s citation of Isaiah’s Servant Song over the evening healings fits her wider argument that the Servant’s “carrying” of sickness is itself a temple atonement figure.

The Time Is Fulfilled: Jesus and the Jubilee© Margaret Barker, 1999 ↗
The first miracle was an exorcism (Mark 1.21–26 [Mark 1:6]), setting one of his own people free from the power of Belial. He spoke of a woman bound by Satan and released her (Luke 13.16 [Luke 8:32]), of slaves to sin whom the Son could release (John 9.31–38 [John 6:21-22]). He forgave sins and illustrated his teaching with a parable of two debtors whose debts were cancelled (Luke 7.41–48 [Luke 5:20-21]). The healing miracles restored to the community people who would have been excluded as ritually unfit: the disabled, the lepers, a woman who was bleeding. This was the great ingathering of the Jubilee.
Atonement: The Rite of HealingSociety for Old Testament Study, Edinburgh, July 1994 · Scottish Journal of Theology 49.1 (1996) ↗
The Servant figure was modelled on the one who performed the atonement rites in the first temple… It would explain Matthew’s use of the Servant text “he took our infirmities and bore our diseases” in the context of healing miracles (Mat.8.17). It would explain why a sermon in Acts refers to Jesus as the Righteous One and the Servant but also as the Author of Life (Acts 3.13–15 [Acts 2:2]).

Neither passage addresses Peter’s mother-in-law, the withdrawal to pray, or the catch of fish by name: the connection to those scenes is the reader’s to draw, not Barker’s to state.