This morning’s Gospel reading is Luke 5:1–11:

While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.” When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that the boats were in danger of sinking. 

When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” When they brought their boats to the shore, they left everything and followed him. 

What is the nature of knowledge? And of wisdom?

Today's readings speak to both, but first, let's explore their differences. Knowledge does not necessarily confer wisdom, but wisdom necessarily requires sufficient knowledge. It is knowledge to know that fire is hot; it is wisdom to understand that you shouldn't put your hand in it or build a fire in your tent. Or more contemporarily, it's knowledge to know that deep-frying a turkey can be dangerous, and wisdom to put it as far from the structure of your house as possible when trying it. If you don't know the danger, then you cannot develop the wisdom, let alone apply it.

How do we acquire knowledge? Generally speaking, we either are taught it by others or learn it by experience. In our readings today, however, knowledge comes through a third path: divine revelation. And that revelation confers a wisdom of its own, as is its intent. And that wisdom through theophany manifests itself in a very specific way that exposes our unworthiness -- even as it calls us to action.

The scriptures are replete with examples of this, going all the way back to the beginning. Genesis tells the story of the fall of Adam and Eve, who disobeyed the Lord and ate from the Tree of Knowledge of Good and Evil. The Lord specifically warned Adam to leave the tree alone, and Adam warned Eve -- but they did so anyway. 

And what was the immediate effect of the fruit of the tree? They uncovered their unworthiness before the Lord, as well as their physical nakedness. They felt shame in His presence where before they felt nothing but love. The revelation of this knowledge exposed their own natures to themselves and their impulse was to flee from the Lord as a result, in fear and awe.

This pattern will appear again and again in the scriptures. Theophanies, such as the Transfiguration, prompt fear in obvious contrast between our own natures and the glory of the Lord. Just the knowledge and experience of that glory is enough to shock us in exposing our own unworthiness, a humility that is itself wisdom as well as the root of all wisdom. That is why such visitations are almost always accompanied in the Bible with a comforting message to be not afraid -- the power at hand is otherwise unbearable. 

Another example would be Moses and the burning bush. In Exodus 3, Moses sees a bush burning but not consumed by the fire, something against his entire life experience. The bush calls to him and Moses approaches, but when the Lord reveals his presence, Moses hides his face -- and in several different ways, argues for his unworthiness. The Lord insists that Moses carry out the mission he is given, accepting Moses' unworthiness nonetheless. 

Isaiah relates such an experience in our first reading, although it comes as a vision rather than a direct theophany. In chapter 6, Isaiah has a vision of the Lord "seated on a high and lofty throne," as the seraphim sing His praises to the point where the temple shakes. In His presence, Isaiah realizes his unworthiness and comprehends that it is fatal. The Lord, however, has a different purpose for Isaiah:

Then I said, “Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!” Then one of the seraphim flew to me, holding an ember that he had taken with tongs from the altar.

He touched my mouth with it, and said, “See, now that this has touched your lips, your wickedness is removed, your sin purged.”

The Lord abates His own power to save what He could easily -- and rightly -- condemn. Isaiah grasps this and understands what it means. By saving Isaiah, He has not changed Isaiah's nature but made it immaterial. Even in that fallen state, the Lord loves Isaiah and wants Isaiah to do his work:

Then I heard the voice of the Lord saying, “Whom shall I send? Who will go for us?” “Here I am,” I said; “send me!”

Our second reading from Paul's first letter to the Corinthians gives us another example, although less explicit. Paul refers to his conversion through a theophany with Christ on the road to Damascus, and the effect it had on him:

Last of all, as to one born abnormally, he appeared to me. For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been ineffective. Indeed, I have toiled harder than all of them; not I, however, but the grace of God that is with me. Therefore, whether it be I or they, so we preach and so you believed.

Paul, then Saul of Tarsus, had his unworthiness exposed completely, to which he still preaches shame. But instead of running away or Christ condemning him, the Lord invited Paul to work on His behalf. 

This brings us back to Simon, soon to become Peter. Peter has knowledge of the sea as a fisherman of many years, enough so that he has the wisdom to comprehend that Jesus has worked a miracle rather than Simon suddenly getting fortunate. The Lord uses Simon's wisdom to reveal His nature, which is so effective that Simon cannot bear the contrast. 

What are Jesus' first words to Simon? "Do not be afraid." As with Isaiah, and as with the recipients of other theophanies, Jesus calls Simon to his service to become 'a fisher of men.' Simon would not be the perfect disciple; even during the Passion, Simon would deny the Lord to others and flee into the darkness. When Jesus returns after the Resurrection, He forgives Simon Peter and tasks him with the leadership of His church, flaws and all. 

What do these examples tell us about wisdom? It is knowledge to understand that the Lord God is our Creator and master, and at this stage, it's still knowledge to grasp that we are unworthy before Him. It is wisdom, however, to put ourselves in his service nonetheless despite the depth of our spiritual poverty, because He wants us for His service. As with Moses, Isaiah, Simon Peter, and countless other prophets and priests, the Lord loves us and desires us to come closer to Him by our own choice. 

We should remain wise in our understanding of our own unworthiness and sinful natures. That is knowledge. Wisdom is when we keep that in the context of His call to us as His children to join in the work of salvation with the gifts He has given us, so that His other sons and daughters can come to the Lord in their own fashion and with the same unworthiness we all share.  

 The Lord does not send the perfect; He sends those with the wisdom to hear His call. Be not afraid -- be comforted by His love in that mission. 

Previous reflections on these readings:

• Here I am, Lord: Sunday reflection (2022)
• Fish or cut bait: Sunday reflection (2019)
• Sunday reflection: Luke 5:1-11 (2016)

The front page image is an illustration from the 1534 Luther Bible of Isaiah in the temple, artist unknown. Via Wikimedia Commons.

“Sunday Reflection” is a regular feature that looks at the specific readings used in today’s Mass in Catholic parishes around the world. The reflection represents only my own point of view, intended to help prepare myself for the Lord’s day and perhaps spark a meaningful discussion. Previous Sunday Reflections from the main page can be found here.