Lastly, I’d like to consider an alternative interpretation for what Jesus might have meant by the metaphor of “fishing for people” in this call to his first disciples. Ched Myers reads Jesus’ call to become “fishers of people” not as a metaphor for saving individual souls for heaven, but as a deeply political image rooted in the prophetic tradition of Israel. In Binding the Strong Man, Myers argues that first-century hearers would have recognized “fishing” language from the Hebrew prophets as a symbol of divine judgment against oppressive rulers. Far from a gentle invitation to evangelism, the metaphor signals the dismantling of unjust power structures and removal of elites who exploit the poor.
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This is Part 3 of the series Another World is Possible
(Read this series from its beginning here.)
In texts such as Jeremiah 16:16, Ezekiel 29:4, and Amos 4:2, God promises to “hook” or “catch” kings, nobles, and ruling classes who have grown fat on injustice. Fishing here is not about rescuing the fish but about dragging predators out of the water, out of the systems that allow them to dominate others. Myers insists that Jesus is consciously invoking this imagery when he calls Galilean peasants to follow him. To “fish for people” is to participate in God’s work of confronting and overthrowing unjust rule.
This reading becomes sharper when set in the political geography of Galilee. Jesus calls fishermen working under Herodian and Roman economic control, where fishing rights were taxed, regulated, and often exploited by elites. These men are not being invited into a spiritualized mission detached from their lived reality. They are being recruited into a movement that challenges the very forces that keep them poor and oppressed. Leaving their nets and boats is not merely symbolic discipleship; it is an act of economic and political resistance.
This interpretation further emphasizes that Jesus’ proclamation of the “kingdom of God” must be heard as an alternative to the kingdom of Caesar. In this light, “fishing for people” is a strategy within a larger campaign to expose, unmask, and ultimately depose illegitimate authority. The people being “caught” are not the marginalized masses, but the rulers who have claimed divine sanction for their violence and greed. Jesus’ movement aims to bring these powers into the open, where their injustice will be judged.
This interpretation reframes discipleship itself. To follow Jesus is not primarily to persuade others to adopt correct beliefs, but to join a struggle for social transformation and change. The earliest disciples are trained not as religious recruiters, but as organizers in a nonviolent resistance movement grounded in God’s justice. Their task is to announce that the old order is passing away and to live as if that process is already fulfilled.
The eventual crucifixion of Jesus, I believe, confirms this interpretation. Rome did not execute itinerant preachers for offering private spiritual comfort. Jesus was killed because his vision of God’s reign threatened the stability of imperial and temple power alike. His “fishing for people” led directly to confrontation with the state, exposing who ruled and at whose expense.
This interpretation also challenges modern Christianity to reconsider how it reads Jesus’ words. If “fishing for people” means removing unjust rulers from power, then faithfulness to Jesus today requires more than evangelistic zeal. It also demands active resistance to systems of domination and a commitment to building communities that embody justice, equity, and shared power as signs that another world is not only possible, but already breaking in.
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