The mission originates in captivation: ἁλιεύω, πιάζω, σύρω, ἕλκω. (Jn 21:6-11) 109 the hearers must be held (how?) long enough for the apostolate to appro- priate them, realizing that they do this on Jesus’ behalf, he having a real interest in the “catch” which without his directions they cannot make, nor, when taken, “convict and reprove”82. If the apostles differ inter se (Mt 18:18, 16:19; Jn 20:23) there is one of their number, in communication with the Beloved Disciple, who can make the “catch” safe. Without his initiative their vigils and labors are vain. John must have had his reasons for claiming this. The Big Fish are trapped, entrapped, treated with respect so far as their minds are concerned. They must, by mass, not secret action, be made aware of their errors, ready to make a fresh start. Even for those who are not “far from the Kingdom” (Mk 12:34) the sheer effort of the missioners is emphasized. Crafty fishermen deal with slippery fish83. Jesus must have prepared his disciples to be arguers - Jewish tradition has always been rich in argument and debate, and rates such activity highly, perhaps the only collective society to do so. On the other hand the Mission is not merely to Israel but of Israel to the world84. It cannot be denied that the picture of a net full of fish suggests an opportunity for sole rule85, and if Peter must be a shepherd - a role raising its own reservations (1 Pet 5:1-4) - as was Joshua, he is also, in biblical terms, a ruler over the (erstwhile) “fish” (Hab 1:14-15) whom he rejoices to have in his “net” (ibid., MT, Tg). J.D.M. DERRETT Half Way House, High Street Blockley, Moreton in Marsh Glos., GL56 9EX (ENGLAND) the mass available to the fishermen suffices to suggest that if Jesus’ promise at Lk 5:10 means anything their success at fishing is an omen for success at captivating dialectic. Luke makes some attempt artificially (Klein, l0) to include the sons of Zebedee, partners (here κοινωνοί) in Peter’s future enterprise as in his present business. The key word ἐλέγχειν, remarkably constant in our literature: Lk 3:19; Jn 3:20, 16:8; 82 Eph 5:11; 2 Tim 4:2; Tit 2:15. It is of no consequence whether the “convicter” and “reprover” is more concerned with the reputation of the Church than for the salvation of the member: in either case the opportunity to “convict”, etc., arises from the listener’s being “caught”. Herod Antipas was not. Hence the consequences. For ἔλεγξω see Rom 2:21-24; 1 Cor 5:1-3, 6:1. See above on the cunning of fish, nn. 4,51 above. 83 Plausibly argued for by Wuellner, Meaning, 191, 203. 84 Plutarch, Solon 14:6. 85