Redirected Life
Commentary
A medical worker is working long, hard, stress filled hours in an urban hospital setting. One day he or she is called into the administrator’s office to be terminated due to angering professionals in the upper echelon. The worker protests that it is, “My word against their word, why am I to be the scapegoat?” The administrator pulls rank! The worker is asked to turn in their badge and do not come into the premises again unless as a patient. The now unemployed medical worker still feels the calling to be a healer. So, they get a job at an alternative/natural health medicine store. They volunteer to help at the local Red Cross Bloodmobile. And finally, they work part time at a local animal shelter. They are still called to be a healer, but their life mission is simply redirected. This is one example of new life in this season of Easter.
Each of the lessons today points to redirected new life. Saul, a persecutor of Christians, is redirected in his Damascus Road experience. The audience in the Book of Revelation is reminded that they are to continue to resist the Roman empire (or any empire that promotes idolatry) because true worship is to Christ the lamb. The disciples in John 21 will discover they are not to simply return to their former fishing occupation upon the ascension of the risen Lord Jesus Christ. New life in all three lessons is a redirected life regardless of how life changes or abuses them. This is the good news of the Easter season.
Acts 9:1-6 (7-20)
This article assumes, Acts is the second volume of Luke’s gospel, which was written around 80-90 C.E. in Rome. This second volume shows Luke’s skill recording of Jesus Christ, the Holy Spirit, and a continuation of salvation history (Krodel, 27). Paul will share this experience later in Acts 22 and 26. One preaching path might be to compare each account.
“Aside from Jesus, no one has shaped the development of early Chrisitanity than Paul” (Sakenfeld, 404). Paul’s letters point to the conflict and theology in the making for the early church. Had he remained Saul a pharisaic persecutor of the Christians for his lifetime, his name would have fainted into obscurity. He would be another native of the tribe of Benjamin from Tarsus, trained in the Gamaliel school who supported the persecution of believers in Jesus as the Messiah as did the martyr Stephen, whom he witnessed his execution (Acts 8:3).
Today’s text can be divided twofold. First, there is Saul’s conversion (9:1-9). Second, his healing (9:10-18) Acts 9:17-20 might be the results of his healing in his commission and message. With strained Roman military manpower in the synagogues, certain agents like Saul were given the power to arrest people who contradicted temple teachings, who were known as “the way.” After witnessing the execution of Stephen, he was on his way to Damascus to kidnap, inflict punishment such as floggings on local Christian leaders who fled Jerusalem after the execution of Stephen.
A supernatural blazing light and accompanying sound made him fall helplessly to the ground! He hears himself addressed, “Saul, Saul why do you persecute me?” This is the risen Christ identifies himself to Saul. Those traveling with I heard a voice, but saw nobody. Such visions will later occur in Acts 10, with Peter and Cornelius. What is the modern Christian understanding of having a vision from God?
One subpoint is that Jesus identifies himself as the “I am,” a similar formula God reveals himself to Moses in Exodus 3:6. Jesus is not dead but exalted. Another point to be made is God is in control of the events of the world and who is called to carry out God’s will (Witherington, 318). He arose but could see nothing. Truly, this is the basic “come to Jesus” moment par excellence that many people often home for loved ones who lack faith in a transcendent God.
He is instructed to go to Damascus to Annias, a disciple of the Lord. Annias has heard of Saul’s persecutions so is understandably suspicious. Luke’s mission of statement in Luke 19:10 to “seek and se the lost,” is resumed in the calling of Saul to be renamed Paul. “God tells Annias, ‘Go for he is a chosen instrument of mine to carry to carry name before Gentiles and kings and the sons of Israel’” (Acts 9:15). As a preaching path, this might support the idea that God has mission or will for all people of faith—whether they currently realize it or not. Saul is an instrument chosen by the risen Jesus Christ. Today, in the church how do people define being an “instrument” to further God’s kingdom here on earth? The answer to this is where new life is found in the season of Easter. Do people in church desire to be commissioned to a redirected life for the sake of the gospel? Saul’s time of being instructed in Damascus is contested from one to three years (Krodel, 179).
Annias lays his hands on Saul, and he regains his sight. He rose and was baptized. This conversion experience highlights that God has not abandoned the sons of Israel, despite their belief or unbelief of Jesus as Messiah. Also, God still has powers to overpower God’s opponents. (Krodel, 178).
Paul would later summarize certain realties of his redirected ministry in Acts 20:18-35. He would take ownership of being chosen by the Lord God. He witnesses to both Jews and Gentiles. He will be rejected and suffer often. He will bring light to people in need. He preaches repentance. And finally, he shares this Damascus Road experience with other people. The loss of sight or blindness was a major wakeup call which he never forgot (Witherington, 319).
How drastic do events need to be in our own lives as Christians as well as a community of believers before we are willing to allow our lives to be redirected? One might argue that Saul and the later new name Paul are called to serve the God of Israel. This Damascus Road experience simply redirected his path in serving the same Lord. This would be like a medical worker losing a job in a hospital, but finding other ways of healing through alternative medicine, volunteer organizations and possibly working at animal pet shelters. It is still a healing vocation, but it is redirected. [Sources: Krodel, Gerhard, Kysar, Robert, Augsburg Commentary on the New Testament: Acts, (Minneapolis, MN: Augsburg Fortress, 1986); Sakenfeld, Katharine D. “Paul, The Apostle,” The New Interpreter’s Dictionary of the Bible, Volume 4, (Nashville, TN: Abingdon Press, 2009); Witherington, Ben, The Acts of the Apostles: a Socio-Rhetorical Commentary, (Grand Rapids, MI: Eerdmans Publishing, 1998)].
Revelation 5:11-14
Redirecting one’s values and worship away from the latest false idol or power empire’s claims on one’s soul is a recurring theme here in Revelation, regardless of one’s views on the timetable of the last days. Generally dated in the (90s CE during the reign or Roman Emperor Domitian, Revelation was written to seven churches in Asia minor (modern Turkey) by an exiled prophet named John on the Island of Patmos. History is in God’s hands despite current appearances of the lasted power empire—is another recurring message in this apocalyptic book. The call is to remain faithful God and reject the beliefs and lifestyles of the prevailing worldview of the dominant culture. This book is written in response to crisis for the people of faith, providing comfort and hope to confused, overwhelmed, frightened and tired believers. Resisting or redirecting any worldview that is in in conflict with God’s goal for the world is one outcome John desires for his readers (Reddish, 4-5).
Seen main theological themes through the book are 1) God is sovereign over the universe or is the “alpha and omega. 2) Radical monotheism despite pushback from Roman emperor worship. 3) Christ is exalted on a heavenly throne. 4) Salvation is from the Christ “who loves us and freed us from our sins by his blood” (1:5). 5) final judgement does come from the God of the universe who loves us, shepherds us, comforts us and provides for our needs. 6) Lion/lamb imagery (in our lesson today) reminds believers that Christ conquers through self-sacrifice rather than violence. 7) Hope is found in the death does not have the last word. “[D]eath will be nor more; mourning and crying and pain will be no more, for the fist things have passed away” (21:4). Any of these themes can be a sermon path on any given Sunday one chooses to preach on the Book of Revelation. Rather than worrying about the events of the immediate future, timetables, and charts Christians can be certain that God oversees the future. Redirecting our lives to his will never changes in any time period (Reddish, 26).
John uses the symbol of a lamb twenty-eight times. Borrowing imagery from Daniel 7:10, John sees a time when all creation bursts in adoration of “the lamb who was slain to receive power and wealth and wisdom and might and honor and glory and blessing” (5:12). This is heavenly worship. One preaching path to explore is if people do not like worshipping in church on earth, how will they respond to the image of eternal worship around God’s throne?
There is assurance that the ultimate outcome of the world and universe is certain. This is to bring assurance to believers of all times that the outcome of the world is never in doubt. From the above illustration, the person who is terminated in his or her job is to remain faithful and give any burdens or resentments up to the God who is the ultimate judge. One sermon title for this text might be “Everything is going to be all right.” The God who creates, also sustains, guides ,and brings to completion.” The doctrine to explore here might be God’s “providence.” (Reddish, 114-115).
Another theme to pursue is what songs do people sing while still under the bonds of powerlessness under a power of oppression. African Americans often sang such songs in the antebellum days of American history. Imagine going to a country music bar to hear the 1977 song by Johnny Paycheck, “Take this job and shove it.” Notice however, the singer only imagines the day he will say this to his oppressive employer. He is still working under the “line boss who is a fool…with the flattop haircut.” To such situations of misery, the song of Revelation 5 inspires hope, while reminding us that God has the last word, regardless of what occurs on the job site. “Good news in a bad news situation” is my what internship supervisor taught me to repeat whenever I preach on the Book of Revelation.
Another way to break this text down into a three-point sermon might be: 1) God is transcendent (rules all things, natural and supernatural) 2) The decisive over death has been won. 3) Worship is the appropriate response in a heavenly liturgy to foretaste the things to come. (Krodel, 168-169). Revelation is intended to be a message of hope not fear is the take away message, which I as a pastor have always included in my sermons. This also points to new life in the Easter season. [Sources: Krodel, Gerhard, Augsburg Commentary on the New Testament: Revelation, (Minneapolis, MN: Augsburg Fortress, 1989); Reddish, Mitchell G., Smyth & Helwys Bible Commentary: Revelation, (Macon, Georgia: Smyth & Helwys 2001)].
John 21:1-19
A textual variant exists that this chapter is an addendum to the gospel. That is, an appendix or postscript after John 20:31. This article will assume since it is in the lectionary, the evangelist intended to add it to the fourth gospel (Beasley-Murray, 395). This text is easily divided into two sections 1) The third appearance of the risen Christ, catch of fish net of 153 fish (21:1-14) 2) Reinstatement and commissioning of Peter (21:15-19). It is suggested that John had Luke 5:1-11; 24:13-35 or the Luke’s oral tradition source in creating this account (Kysar, 312).
In the first section, were the disciples essentially finished preaching and deciding to go back to their fishing occupation? After all, even though Jesus is risen, we must still eat! Scholars usually agree that Luke 24 supports this to be a casual fishing trip without any discussion on whether the disciples are going back to their old jobs (Beasley Murray, 399). While fishing, they fail to recognize Jesus on shore. This suggests a mystery to Jesus’ appearance in his resurrected state (as is supported in the Emmaus story in Luke 24). The initial failure to recognize the exalted Jesus also might echo the Luke 24 Emmaus Road account, suggesting this oral tradition was John’s source.
One additional point to consider is that Jesus has a meal of bread and fish for the disciples once they and Peter return to shore. Could this be an alternative eucharistic tradition in John, that of fish and bread (c.f.: John 6 feeding the five thousand and Bread of Life sermon). The meaning number of 153 fish is uncertain, but generally suggests a universal outreach of the church upon Jesus’ resurrection (Beasley-Murray, 404, Kysar, 315). One preaching path might be to explore if fish and bread might replace wine and bread as a eucharistic tradition, based on this John 21 and John 6 texts.
Second, is the reinstatement and recommissioning of Peter (21: 15-19). Is there a shepherding motif from such as in John 1:1-10? If so, how does a leader work to bring life and life abundantly to the flock? In the Hebrew Bible, often the kings or monarchs were the shepherds of the people of God. Has the term “shepherd” been redefined in lieu of the Christ event in the New Testament?
Shepherds do make mistakes and get recommissioned. Is this true for the Christian church today when leaders make major errors? Peter is forgiven, and in some traditions, the first bishop of Rome or Pope. His pastoral calling is renewed. The threefold declaration to Jesus is usually identified this with the threefold denials at Jesus’ crucifixion (John 18:15-27). Jesus may be testing Peter to see if he loves Jesus more than his fishing vocation (Beasley Murray, 405).
Also, note the Greek word Jesus uses as he asks Peter if he loves him. There are two “agapao” or unconditional love terms and one “phileo” or friendship terms in these three questions. Jesus will love Peter even if he cannot quite reach the “agape” level. The quality of love might be a preaching path to explore here.
Another portion of this text is Jesus’ reminding Peter he may become a martyr for the church while “another will gird you and carry you where you do not wish to go” (21:18). Jesus concludes this text with “Follow me.” (21:19) How does one glorify God in martyrdom, might be another preaching path to pursue. God’s name is not only glorified in Jesus’ death, but also the death of those who lay down their lives for Jesus (Beasley-Murray, 409). Are there causes in one’s faith that they will lay their lives down to glorify God?
Usually, we think of people who live in foreign countries with oppressive regimes. In our country, this could also occur. A good movie regarding suffering for one’s faith is Hacksaw Ridge, which is the story of Desmond Doss, a U.S. Army Medic who refused to carry a weapon due to his religious beliefs as devout Seventh Day Adventist. He experienced much ridicule, until he showed exceptional courage in saving the lives of 50-100 wounded infantrymen.
A final path to explore is simply to entitle a sermon, “Follow me.” In the case of Peter, “the shame of Peter’s denials of Jesus will been obliterated by his blood.” (Beasley Murray, 409). This might find a connection with the martyrs in the Book of Revelation who are worshipping the lamb. [Sources: Beasley-Murray, George R. Word Biblical Commentary: John, (Waco, TX; Word Books, 1987); Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress Press, 1986)].
Preaching Path
What do we mean by shepherds of the church of any organization? Must they be perfect? Is there a restoration process for fallen clergy or do denominational leaders fear possible future legal complications and terminate them off the clergy roster for good? If this be the case, where does forgiveness fit into the equation of leaders or shepherds in any organization? Are there any unpardonable sins in the organization be it religious or private/corporate entities?
This might apply to active lay members of any congregation who have betrayed trust due to their bad judgements. Must all volunteers go through background checks before allowed to teach younger people?
Also, what exactly is the shepherd’s calling in any church organization? Jesus uses the terms “Feed my lambs” (21:15); “Tend my sheep, (21:16); then “Feed my sheep” (21:17). Does this mean if a parishioner criticizes a preacher’s sermon they might say, “I am not getting (spiritual) fed in this church?” This text really gets to the heart of the matter of what is a shepherds’ calling? Is it to grow the church in numbers? Is it to be in constant damage control, fence mending and avoidance of conflict modes 24/7? Has the shepherd vocation become so impossible and often ambiguously defined that fewer people are seeking ministry vocations?
New life in Easter might be to be redirected might mean starting all over again somewhere else or in another vocation once a person is terminated. A modern example might be an auto mechanic works for a large automobile dealership. He criticizes the inflated prices of the dealership’s auto repair service and is immediately terminated. So, he and some friends start an auto repair business of their own across town, but also arrange to be an auto parts dealer for additional revenue.
Alternative Path
When it comes to feeding the flock, is this a solo act by the leader or do the sheep take some responsibility to contribute to the meal at church, Bible instruction, etc.?
Each of the lessons today points to redirected new life. Saul, a persecutor of Christians, is redirected in his Damascus Road experience. The audience in the Book of Revelation is reminded that they are to continue to resist the Roman empire (or any empire that promotes idolatry) because true worship is to Christ the lamb. The disciples in John 21 will discover they are not to simply return to their former fishing occupation upon the ascension of the risen Lord Jesus Christ. New life in all three lessons is a redirected life regardless of how life changes or abuses them. This is the good news of the Easter season.
Acts 9:1-6 (7-20)
This article assumes, Acts is the second volume of Luke’s gospel, which was written around 80-90 C.E. in Rome. This second volume shows Luke’s skill recording of Jesus Christ, the Holy Spirit, and a continuation of salvation history (Krodel, 27). Paul will share this experience later in Acts 22 and 26. One preaching path might be to compare each account.
“Aside from Jesus, no one has shaped the development of early Chrisitanity than Paul” (Sakenfeld, 404). Paul’s letters point to the conflict and theology in the making for the early church. Had he remained Saul a pharisaic persecutor of the Christians for his lifetime, his name would have fainted into obscurity. He would be another native of the tribe of Benjamin from Tarsus, trained in the Gamaliel school who supported the persecution of believers in Jesus as the Messiah as did the martyr Stephen, whom he witnessed his execution (Acts 8:3).
Today’s text can be divided twofold. First, there is Saul’s conversion (9:1-9). Second, his healing (9:10-18) Acts 9:17-20 might be the results of his healing in his commission and message. With strained Roman military manpower in the synagogues, certain agents like Saul were given the power to arrest people who contradicted temple teachings, who were known as “the way.” After witnessing the execution of Stephen, he was on his way to Damascus to kidnap, inflict punishment such as floggings on local Christian leaders who fled Jerusalem after the execution of Stephen.
A supernatural blazing light and accompanying sound made him fall helplessly to the ground! He hears himself addressed, “Saul, Saul why do you persecute me?” This is the risen Christ identifies himself to Saul. Those traveling with I heard a voice, but saw nobody. Such visions will later occur in Acts 10, with Peter and Cornelius. What is the modern Christian understanding of having a vision from God?
One subpoint is that Jesus identifies himself as the “I am,” a similar formula God reveals himself to Moses in Exodus 3:6. Jesus is not dead but exalted. Another point to be made is God is in control of the events of the world and who is called to carry out God’s will (Witherington, 318). He arose but could see nothing. Truly, this is the basic “come to Jesus” moment par excellence that many people often home for loved ones who lack faith in a transcendent God.
He is instructed to go to Damascus to Annias, a disciple of the Lord. Annias has heard of Saul’s persecutions so is understandably suspicious. Luke’s mission of statement in Luke 19:10 to “seek and se the lost,” is resumed in the calling of Saul to be renamed Paul. “God tells Annias, ‘Go for he is a chosen instrument of mine to carry to carry name before Gentiles and kings and the sons of Israel’” (Acts 9:15). As a preaching path, this might support the idea that God has mission or will for all people of faith—whether they currently realize it or not. Saul is an instrument chosen by the risen Jesus Christ. Today, in the church how do people define being an “instrument” to further God’s kingdom here on earth? The answer to this is where new life is found in the season of Easter. Do people in church desire to be commissioned to a redirected life for the sake of the gospel? Saul’s time of being instructed in Damascus is contested from one to three years (Krodel, 179).
Annias lays his hands on Saul, and he regains his sight. He rose and was baptized. This conversion experience highlights that God has not abandoned the sons of Israel, despite their belief or unbelief of Jesus as Messiah. Also, God still has powers to overpower God’s opponents. (Krodel, 178).
Paul would later summarize certain realties of his redirected ministry in Acts 20:18-35. He would take ownership of being chosen by the Lord God. He witnesses to both Jews and Gentiles. He will be rejected and suffer often. He will bring light to people in need. He preaches repentance. And finally, he shares this Damascus Road experience with other people. The loss of sight or blindness was a major wakeup call which he never forgot (Witherington, 319).
How drastic do events need to be in our own lives as Christians as well as a community of believers before we are willing to allow our lives to be redirected? One might argue that Saul and the later new name Paul are called to serve the God of Israel. This Damascus Road experience simply redirected his path in serving the same Lord. This would be like a medical worker losing a job in a hospital, but finding other ways of healing through alternative medicine, volunteer organizations and possibly working at animal pet shelters. It is still a healing vocation, but it is redirected. [Sources: Krodel, Gerhard, Kysar, Robert, Augsburg Commentary on the New Testament: Acts, (Minneapolis, MN: Augsburg Fortress, 1986); Sakenfeld, Katharine D. “Paul, The Apostle,” The New Interpreter’s Dictionary of the Bible, Volume 4, (Nashville, TN: Abingdon Press, 2009); Witherington, Ben, The Acts of the Apostles: a Socio-Rhetorical Commentary, (Grand Rapids, MI: Eerdmans Publishing, 1998)].
Revelation 5:11-14
Redirecting one’s values and worship away from the latest false idol or power empire’s claims on one’s soul is a recurring theme here in Revelation, regardless of one’s views on the timetable of the last days. Generally dated in the (90s CE during the reign or Roman Emperor Domitian, Revelation was written to seven churches in Asia minor (modern Turkey) by an exiled prophet named John on the Island of Patmos. History is in God’s hands despite current appearances of the lasted power empire—is another recurring message in this apocalyptic book. The call is to remain faithful God and reject the beliefs and lifestyles of the prevailing worldview of the dominant culture. This book is written in response to crisis for the people of faith, providing comfort and hope to confused, overwhelmed, frightened and tired believers. Resisting or redirecting any worldview that is in in conflict with God’s goal for the world is one outcome John desires for his readers (Reddish, 4-5).
Seen main theological themes through the book are 1) God is sovereign over the universe or is the “alpha and omega. 2) Radical monotheism despite pushback from Roman emperor worship. 3) Christ is exalted on a heavenly throne. 4) Salvation is from the Christ “who loves us and freed us from our sins by his blood” (1:5). 5) final judgement does come from the God of the universe who loves us, shepherds us, comforts us and provides for our needs. 6) Lion/lamb imagery (in our lesson today) reminds believers that Christ conquers through self-sacrifice rather than violence. 7) Hope is found in the death does not have the last word. “[D]eath will be nor more; mourning and crying and pain will be no more, for the fist things have passed away” (21:4). Any of these themes can be a sermon path on any given Sunday one chooses to preach on the Book of Revelation. Rather than worrying about the events of the immediate future, timetables, and charts Christians can be certain that God oversees the future. Redirecting our lives to his will never changes in any time period (Reddish, 26).
John uses the symbol of a lamb twenty-eight times. Borrowing imagery from Daniel 7:10, John sees a time when all creation bursts in adoration of “the lamb who was slain to receive power and wealth and wisdom and might and honor and glory and blessing” (5:12). This is heavenly worship. One preaching path to explore is if people do not like worshipping in church on earth, how will they respond to the image of eternal worship around God’s throne?
There is assurance that the ultimate outcome of the world and universe is certain. This is to bring assurance to believers of all times that the outcome of the world is never in doubt. From the above illustration, the person who is terminated in his or her job is to remain faithful and give any burdens or resentments up to the God who is the ultimate judge. One sermon title for this text might be “Everything is going to be all right.” The God who creates, also sustains, guides ,and brings to completion.” The doctrine to explore here might be God’s “providence.” (Reddish, 114-115).
Another theme to pursue is what songs do people sing while still under the bonds of powerlessness under a power of oppression. African Americans often sang such songs in the antebellum days of American history. Imagine going to a country music bar to hear the 1977 song by Johnny Paycheck, “Take this job and shove it.” Notice however, the singer only imagines the day he will say this to his oppressive employer. He is still working under the “line boss who is a fool…with the flattop haircut.” To such situations of misery, the song of Revelation 5 inspires hope, while reminding us that God has the last word, regardless of what occurs on the job site. “Good news in a bad news situation” is my what internship supervisor taught me to repeat whenever I preach on the Book of Revelation.
Another way to break this text down into a three-point sermon might be: 1) God is transcendent (rules all things, natural and supernatural) 2) The decisive over death has been won. 3) Worship is the appropriate response in a heavenly liturgy to foretaste the things to come. (Krodel, 168-169). Revelation is intended to be a message of hope not fear is the take away message, which I as a pastor have always included in my sermons. This also points to new life in the Easter season. [Sources: Krodel, Gerhard, Augsburg Commentary on the New Testament: Revelation, (Minneapolis, MN: Augsburg Fortress, 1989); Reddish, Mitchell G., Smyth & Helwys Bible Commentary: Revelation, (Macon, Georgia: Smyth & Helwys 2001)].
John 21:1-19
A textual variant exists that this chapter is an addendum to the gospel. That is, an appendix or postscript after John 20:31. This article will assume since it is in the lectionary, the evangelist intended to add it to the fourth gospel (Beasley-Murray, 395). This text is easily divided into two sections 1) The third appearance of the risen Christ, catch of fish net of 153 fish (21:1-14) 2) Reinstatement and commissioning of Peter (21:15-19). It is suggested that John had Luke 5:1-11; 24:13-35 or the Luke’s oral tradition source in creating this account (Kysar, 312).
In the first section, were the disciples essentially finished preaching and deciding to go back to their fishing occupation? After all, even though Jesus is risen, we must still eat! Scholars usually agree that Luke 24 supports this to be a casual fishing trip without any discussion on whether the disciples are going back to their old jobs (Beasley Murray, 399). While fishing, they fail to recognize Jesus on shore. This suggests a mystery to Jesus’ appearance in his resurrected state (as is supported in the Emmaus story in Luke 24). The initial failure to recognize the exalted Jesus also might echo the Luke 24 Emmaus Road account, suggesting this oral tradition was John’s source.
One additional point to consider is that Jesus has a meal of bread and fish for the disciples once they and Peter return to shore. Could this be an alternative eucharistic tradition in John, that of fish and bread (c.f.: John 6 feeding the five thousand and Bread of Life sermon). The meaning number of 153 fish is uncertain, but generally suggests a universal outreach of the church upon Jesus’ resurrection (Beasley-Murray, 404, Kysar, 315). One preaching path might be to explore if fish and bread might replace wine and bread as a eucharistic tradition, based on this John 21 and John 6 texts.
Second, is the reinstatement and recommissioning of Peter (21: 15-19). Is there a shepherding motif from such as in John 1:1-10? If so, how does a leader work to bring life and life abundantly to the flock? In the Hebrew Bible, often the kings or monarchs were the shepherds of the people of God. Has the term “shepherd” been redefined in lieu of the Christ event in the New Testament?
Shepherds do make mistakes and get recommissioned. Is this true for the Christian church today when leaders make major errors? Peter is forgiven, and in some traditions, the first bishop of Rome or Pope. His pastoral calling is renewed. The threefold declaration to Jesus is usually identified this with the threefold denials at Jesus’ crucifixion (John 18:15-27). Jesus may be testing Peter to see if he loves Jesus more than his fishing vocation (Beasley Murray, 405).
Also, note the Greek word Jesus uses as he asks Peter if he loves him. There are two “agapao” or unconditional love terms and one “phileo” or friendship terms in these three questions. Jesus will love Peter even if he cannot quite reach the “agape” level. The quality of love might be a preaching path to explore here.
Another portion of this text is Jesus’ reminding Peter he may become a martyr for the church while “another will gird you and carry you where you do not wish to go” (21:18). Jesus concludes this text with “Follow me.” (21:19) How does one glorify God in martyrdom, might be another preaching path to pursue. God’s name is not only glorified in Jesus’ death, but also the death of those who lay down their lives for Jesus (Beasley-Murray, 409). Are there causes in one’s faith that they will lay their lives down to glorify God?
Usually, we think of people who live in foreign countries with oppressive regimes. In our country, this could also occur. A good movie regarding suffering for one’s faith is Hacksaw Ridge, which is the story of Desmond Doss, a U.S. Army Medic who refused to carry a weapon due to his religious beliefs as devout Seventh Day Adventist. He experienced much ridicule, until he showed exceptional courage in saving the lives of 50-100 wounded infantrymen.
A final path to explore is simply to entitle a sermon, “Follow me.” In the case of Peter, “the shame of Peter’s denials of Jesus will been obliterated by his blood.” (Beasley Murray, 409). This might find a connection with the martyrs in the Book of Revelation who are worshipping the lamb. [Sources: Beasley-Murray, George R. Word Biblical Commentary: John, (Waco, TX; Word Books, 1987); Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress Press, 1986)].
Preaching Path
What do we mean by shepherds of the church of any organization? Must they be perfect? Is there a restoration process for fallen clergy or do denominational leaders fear possible future legal complications and terminate them off the clergy roster for good? If this be the case, where does forgiveness fit into the equation of leaders or shepherds in any organization? Are there any unpardonable sins in the organization be it religious or private/corporate entities?
This might apply to active lay members of any congregation who have betrayed trust due to their bad judgements. Must all volunteers go through background checks before allowed to teach younger people?
Also, what exactly is the shepherd’s calling in any church organization? Jesus uses the terms “Feed my lambs” (21:15); “Tend my sheep, (21:16); then “Feed my sheep” (21:17). Does this mean if a parishioner criticizes a preacher’s sermon they might say, “I am not getting (spiritual) fed in this church?” This text really gets to the heart of the matter of what is a shepherds’ calling? Is it to grow the church in numbers? Is it to be in constant damage control, fence mending and avoidance of conflict modes 24/7? Has the shepherd vocation become so impossible and often ambiguously defined that fewer people are seeking ministry vocations?
New life in Easter might be to be redirected might mean starting all over again somewhere else or in another vocation once a person is terminated. A modern example might be an auto mechanic works for a large automobile dealership. He criticizes the inflated prices of the dealership’s auto repair service and is immediately terminated. So, he and some friends start an auto repair business of their own across town, but also arrange to be an auto parts dealer for additional revenue.
Alternative Path
When it comes to feeding the flock, is this a solo act by the leader or do the sheep take some responsibility to contribute to the meal at church, Bible instruction, etc.?
