About this sermon
On the shore of the Sea of Galilee, where Jesus first called his disciples, the risen Lord asks Peter three times, “Do you love me?” and three times commissions him: “Feed my lambs; tend my sheep.” Peter, who denied him three times, is restored, and Jesus tells him he will glorify God by his death. Love for Christ shows itself in patient labor for his sheep and in following him by the way of the cross, until he comes again.
Sermon transcript
The disciples, it appears, were conscious of a certain uneasiness in the presence of their risen Lord. There was something quite familiar in having with them there by the lakeside, yet there must have been something quite unfamiliar for them in the company of one who had returned to them from the dead. Formerly, they would not have thought of asking him, who are you? But now they felt as if they ought to ask him, Yet they could not bring themselves to do so, because after all, they all knew who he was. It was the Lord.
Significantly, Jesus chose to appear to them at the Sea of Tiberias, a most familiar place, sometimes called the Lake of Gennesaret, but more often called the Sea of Galilee. The Sea of Galilee is a freshwater lake to which the River Jordan runs. It is 12.5 miles long, it is 6.75 miles wide, and it is quite remarkable from a geological point of view, especially in the fact that the Galilean Sea is 655 feet below the level of the Mediterranean Sea. That’s from a geological point of view. But from a theological point of view, it must always be most interesting to us as Christians because some of our Lord’s mightiest miracles were wrought on the Sea of Galilee or close to it.
Here it was that our Lord walked on the water when he came to the disciples who were rowing futilely in the midst of the great storm. You remember Jesus spoke and the wind and the waves were made still there. Here on Galilee he lifted for four of his disciples a great catch of fish. Here also he provided the coin for payment of the tribute tax out of the mouth of a fish which he commanded Peter to catch. Nearby, near to the Sea of Galilee, he had fed a multitude of 5,000 with a few loaves and fishes. And there also on a high cliff overlooking the lake, he had cast out the legion of devils, allowing those demons to drive some 2,000 swine into the sea.
And in the towns of Corridon, Bethsaida, and Capernaum, each of them located on this lake, Jesus did some of his greatest miracles, And once, while sitting in a boat on this lake, he delivered the parable of the sower, which we heard in our passage this morning. In short, all of the districts in which our Lord preached and wrought miracles, there was none which saw and heard so much as the district around the Sea of Tiberias. And when we remember all of this, can we doubt that our Lord had a deep purpose and meaning in choosing to appear to His disciples there at the Sea of Tiberias? Can we doubt that He meant to remind them of all that they had heard and seen in former days of His wisdom, His love, His power?
And that’s shown and spoken there by the side of these well-known waters. Now the things here demonstrated and spoken in John chapter 21 are after the resurrection, after the crucifixion and resurrection. And so we must count these things that we read here tonight as among the last things that Jesus’ disciples witnessed from Jesus, with Jesus. Things that were so reminiscent of some of the first things that had been revealed to them. And that at the very place where he had first called them to leave their boats and their nets, to come follow him and to become fishers of men. So we have come full circle where he had begun with them. There he would also have one of his last interviews with them before leaving this world.
When Jesus appeared to them, Peter and the others were probably fishing in their own boat in a most familiar place. And although they saw him with their outward vision, and though they knew him quite well, of course, yet in a sense they saw him as a stranger, one who henceforth belonged to another order of existence.
But Jesus put them at their ease, inviting them to come now and share the breakfast which he had prepared for them. The bread and the fish represented, and think about this, the harvest of the earth and the harvest of the sea, respectively. In Luke’s record of his Easter appearance to the disciples in Jerusalem, it was the disciples who gave Jesus a piece of broiled fish. But that was to strengthen their faith, not to supply his need. In other words, it was a demonstration of the reality of his resurrection. But here it is Jesus who feeds the disciples as he had fed the multitude on a hillside in Galilee during his earlier ministry prior to the crucifixion.
Indeed, as we see the event here, if he had not explicitly ordained the bread and the cup to be the memorials of his passion on the night in which he was betrayed at what we know as the Last Supper, the Lord’s Supper, we could well have envisioned the emergence out of this day, the emergence of a sacramental meal of bread and fish being maintained in the church. As it is, we may wonder, how much the early Christian use of a fish as a symbol, both of Christ and of his people, owes to the part played by fish in the feeding narratives of the Gospels. We know, of course, that the five letters of the Greek word for fish, which is the word ikthos, spelled IOTA, CHI, THETA, UPSILON, SIGMA, work as an acrostic of the title JESUS CHRISTOS, THEO, HUIOS, SAUTER, JESUS CHRIST, GOD’S SON, SAVIOR. The letters of the word fish spelled that out, or as an acrostic, if you will.
In our previous sermon, we commented on verse 14 of our text that this was now the third time that Jesus was manifested to his disciples after being raised from the dead. This refers in particular to John’s gospel narrative as we come to the end of the gospel of John. The previous two times Jesus manifested himself were on the evening of the resurrection day and then a week later, eight days later, when Thomas also was with the disciples and put his hand forth and touched and saw Jesus also. that on the first day of the week when the disciples were assembled together. And those two previous events recorded in John chapter 20. We draw attention here in chapter 21 to the verb in verse 14, which says that Jesus was manifested.
As it implies, the self-disclosure of the risen Jesus to them, he was making himself known to his designated witnesses, those who would be apostles sent out with the gospel message. He wanted them to know, and so this is a self-manifestation, making himself known to them. It is certainly noteworthy then that after breakfast, after this morning meal, Jesus took Peter for a short walk and held his conversation with Peter in private, asking him the three times, Simon, son of John, do you love me?
The phrase in the first asking of the question, more than these, is a bit ambiguous. Does Jesus mean do you love me more than these things related to your fishing activity? Do you love me more than these nets? and these boats and these things that you do here? Or is Jesus asking whether Peter loves him more than the other disciples? There’s an ambiguity in the question. Do you love me more than these other disciples?
So often in the course of Jesus’ ministry, it was Peter who would jump up and speak first or act first. We see it here tonight in the fact that he was the first to jump out of the boat and race towards the shore to see Jesus. And we remember that it was Peter back at Caesarea Philippi who made the stunning confession when Jesus asked the disciples, point blank, who do you say that I am? Without hesitation, it was Peter who spoke for the others saying, you are the Christ, the son of the living God. and Jesus speaking those wonderful words, and you are Peter, and on this rock I will build my church, he says, Matthew chapter 16.
But we also remember Peter as the one who first and most strenuously stood in opposition to Jesus just moments later when Jesus declared that he must go up to Jerusalem and suffer many things from the elders and chief priests and scribes and be killed. and be raised then on the third day. When Peter heard that, Peter was the first to speak, and he strongly rebuked Jesus, saying, Lord, God forbid it, Lord, this shall never happen to you. How slow was Peter and the others to learn and embrace the cross as the way of discipleship. They rejected it. They fought against it. They swore it wouldn’t happen. But even on that day when Peter said, may it never happen to you, Jesus reproved Peter, saying, get thee behind me, Satan, for you are a stumbling block to me, for you are not setting your mind on God’s interest, but on the things of man.
And despite so many foibles on Peter’s part, nevertheless it had been Peter who had declared on the night of the Lord’s Supper that he was ready to lay down his life for the Lord. And how remarkable then that it was Peter who distinguished himself that very night, not by laying down his life for his Savior, but by denying Jesus those three times.
But as we come to the end of the gospel, chapter 21, and this is the third time Jesus meets with them, we have acknowledged that this is a new day, a new beginning, as Jesus, beginning with Peter after breakfast, sets forth a new call to discipleship.
And the disciple whom Jesus loved, who would write this very gospel of John, was close at hand, walking behind them, following them, when Jesus took up his conversation with Peter. And Jesus asked, Simon, son of John, do you love me more than these? Some think that our Lord purposely avoided the name Peter here, calling him Simon instead of Peter, in order to remind the apostle how, on a recent occasion, he had shown himself not as firm as a rock, which the word Peter means, He had not acted agreeably to his name, but he had shown himself to be as weak as a reed blowing in the wind. Or it could be that our Lord, in speaking the word Simon, calling him Simon, intends to remind the apostle of that memorable day when at the first, Simon began to become a disciple of Jesus, when Jesus had said to him, you are Simon, the son of John. And so in repeating it here, he may be taking Peter back to that first day as if he were asking Peter, do you remember the day when you first came to me and believed on me as the Lamb of God?
You know all that you have seen and heard since then and all that we have gone through together since then. Of course, this follows the crucifixion. This follows the resurrection as Jesus speaks these words. And so Jesus, Continuing here, once more do I address you by the name with which I began. We’re back to Simon at the beginning. Before sending you forth, Simon, and before commissioning you once more in the presence of these brethren as a restored now and trusted disciple, I ask you simply, do you love me?
The question which Jesus asked of Peter was very simple, but it was also very searching. It was a simple question, but it struck to the heart. Even a little child knows whom he loves. Peter could surely tell his heart’s affection for Christ, but the question draws him up short. Surely Jesus knows his heart, he says. It is though, our Lord said, Simon, I know all your history.
I know what you have done. I know what you have been. I know about the time of my betrayal and crucifixion. I know how you denied me, but I’m ready to forgive. I’m ready to move on. But one thing I must have in my disciples, and that is a sincere and loving heart. I must have love. So I ask you again, do you love me? Yes, do you love me is a simple question.
But the truth is, We may know very much, we may profess our religion very much, we may talk much, and we may work much, and we might go through much, and we might make much show externally in our religion, and still not love. Without love, there is no vitality about our Christianity. What does the Apostle Paul say about it? He says in 1 Corinthians 13, 1 and following, if I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy and I know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but do not have love, I am nothing, says Paul.
And similarly, the Apostle John writes elsewhere, 1 John chapter 4, Beloved, let us love one another, for love is from God, and everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love. By this the love of God was manifested in us, that God sent his only begotten Son into the world so that we might live through him. In this is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.
1 John 4, 7-11. Note well here in John 21 that each time Peter replies to Jesus’ question, Christ follows the question with a command for Peter. He first says, tend my lambs. Then he says, shepherd my sheep. And then again, he says the third time, tend my sheep. This charge, repeated these three times, is filled with deep meaning.
It was meant to commission Peter once more to do the work of an apostle as an under-shepherd of Christ, notwithstanding his recent fall and denials. But this was only a small part of the meaning. It was meant also to teach Peter and the whole church through the scriptures the mighty lesson that usefulness to others is the grand test of love. And working for Christ, the great proof of really loving Christ, We are to do good to all men, the scripture says, but especially to the household of faith.
It is not loud talk. It is not external religion. It is not even impetuous, spasmodic zeal and the boast of one’s readiness to draw the sword and fight. It is steady, patient, laborious effort to do good for Christ’s sheep scattered throughout the sinful world. which is the best evidence of being a true-hearted disciple of Jesus. This is the real secret of Christian greatness.
It is written elsewhere, spoken by our Savior Jesus. Whoever wishes to be great among you shall be your servant, and whoever wishes to be first among you shall be your slave. That’s Matthew 20, verses 26 to 28. Forever let the parting charge of our blessed Master abide in our consciences and be the practice in our daily lives. If you love me, do what I say towards my sheep.
These things have been recorded, beloved, for our instruction. They were spoken by Jesus just before he left this world. And let us aim at a loving, doing, useful, hardworking, unselfish, kind, unpretentious religion. Let it be our daily desire to think of others, to care for others, to lessen the sorrow and increase the joy of those around us. so living we shall find it abundantly true that it is indeed more blessed to give than to receive.” And that’s an apt lesson for this Christmas season, of course. In the closing verses of John’s gospel, we learn that Jesus knows what lies ahead for his disciples.
He speaks of Peter being led where he did not wish to go. Now this he said, the scripture tells us, signifying by what kind of death he would glorify God. And when he had spoken this, he said to Peter, follow me. Ironically, at this point, we are told that Peter, turning around, saw the disciple whom Jesus loved following them. And Peter can only ask, Lord, and what about this man? Jesus has just told Peter by what kind of death he would glorify God. And that, coupled with the command, follow me, and Peter turns back to look at this other man, John.
And it certainly implies that Peter would die a martyr’s death after the pattern of the Savior’s death. and tradition indicates that Peter too was crucified even. He is said to have been martyred by Emperor Nero and chose purposely to be crucified upside down on an inverted cross as he saw himself unworthy to be crucified in the same way as Jesus. Now be that as it may, let us be reminded from John 21 verse 19. that the believer’s chief end is to glorify God in life and in death, to glorify God Here the Holy Spirit tells us the truth in plain language. Jesus said these things to tell Peter by what kind of death he would glorify God. The Spirit graciously interprets the dark saying of Jesus which fell from our Lord’s lips about Peter’s end, about his death.
In other words, we may die to the Lord as well as live to the Lord. We may be patient sufferers as well as active workers. As one saint put it, quote, we may glorify God in death by being ready for it whenever it comes. The Christian who is found like a sentinel at his post, like a servant with his loins girded for action and his lamp burning with a heart packed up and ready to go, the man for whom sudden death is sudden glory, that is a man whose end brings glory to God. We may glorify God in death, beloved, by patiently enduring its pain without murmuring or complaint, silently enjoying inward peace that comes only from God. This is, again, a man whose end brings glory to God. We may glorify God in life and in death by testifying to others that God is our comfort and support, which we find in the grace of Jesus Christ. It is a great thing indeed when a mortal man can say with David, yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me.
We ought to see how Peter’s question in verse 21. And what about this man? What about this other guy? is met with a prompt response from Jesus in verse 22. And Jesus says to Peter, if I want him to remain until I come, what is that to you? You follow me. Peter seems to want to know what will be John’s lot. We ought to understand Jesus’ reply as a rebuke.
The words, follow me, should always teach us that we are to follow Christ and walk with God, whatever others may do or not do. Whether they suffer or do not suffer, our own duty is clear and plain. People who are always looking at others and considering others and shaping their own course accordingly commit a great mistake. Woe to those who remain apart from Christ and the church and go on excusing themselves while accusing Christians of hypocrisy. To such persons the word of our Lord apply with emphatic force.
What is that to you? You follow me. Before we leave our text tonight, we must not miss the implication of Jesus’ words pertaining to John. If I want him to remain until I come, what is that to you? The command to follow Jesus comes with a promise and a hope. That is, what is that promise and a hope? He is coming again. Do you see the implications? If I desire him to remain until I come, what’s that to you?
The institution of the Lord’s Supper picks up those same kinds of words and declares that as often as we do eat the bread and drink the cup, we do show forth the Lord’s death, quote, until he comes. Likewise, the great commission given at the end of the Gospel of Matthew is issued with the promise, lo, I am with you always, even to the end of the age.
And then following the crucifixion and the resurrection. At the ascension, there were angels gathered who appeared to the disciples there when he was being taken up into heaven. And what do they say? They declared to the disciples, this Jesus who has been taken up from you into heaven will come in just the same way as you watched him go into heaven. Acts chapter one, verse 11. So the question that could be asked then, how long then shall we follow Jesus? And the answer to that is an emphatic, until he comes, we’ll keep following Jesus, until he comes. Yes, until he comes again.
But next time, not as a babe wrapped in swaddling cloths, but in the clouds of glory, as king of kings and lord of lords, coming to judge the whole earth. Therefore, he declares to his disciples at his departure, do not let your hearts be troubled. Believe in God, believe also in me, he says. By way of the cross, the resurrection, and ascension, Jesus, we know, has gone to prepare a place for us. And even so, as he declared, he will come again, and he will receive his own to himself, that where he is now, there we may be also. And it goes on in John 14 to declare that he is the way, the truth, and the life. All who believe in him come to the Father through him. So once again, hear him say, You follow me when he comes again, then every eye will see him, every knee will bow before him, and every tongue will confess that he is Lord to the glory of God the Father. Friends, as we are headed toward that end, even so we pray, come Lord Jesus, amen and amen. And let us follow him until he comes, amen. Let’s pray together, shall we?
Our Lord Jesus Christ, as you have declared, we thank you for it. We thank you for the commission that you gave to your apostles to go make the word of God known to the ends of the earth. And we are thankful that that gospel has come to us. And just as you called them at the beginning, as you renewed that call here at the Sea of Galilee, so that call is issued to us to come, follow Jesus Christ, the Son of God, the Lamb of God. as we are called to take up our cross and follow after him, so that in life or in death we may glorify our God, giving honor to the one who has loved us and given his son Jesus for us. We know love because you first loved us. Let us then, beloved, love one another. We pray in Jesus’ name. Amen.
Shall we turn then to hymn number 147 as we close this evening? That great Adler hymn, O Come, O Come, Emmanuel. 147. I invite you to stand together if you’re able. O come, O come, Emmanuel And ransom captive Israel That mourns in lonely exile here until the Son of God appear.
Rejoice! Rejoice! Emmanuel shall come to thee, O Israel. O come, O come, Rejoice! Rejoice! Emmanuel shall come. shall come to thee, O Israel. O come, Thou Rod of Gethsemane, thy hope from Satan’s tyranny. From depths of hell, thy people save, And give them victory o’er the grave. Rejoice! Rejoice!
Emmanuel! ♪ Shall come to thee, O Israel ♪ ♪ O come, thou dayspring, come on high ♪ ♪ And cheer us by thy drawing nigh ♪ Disperse the gloomy clouds of night, And as dark shadows fall to flight, ♪ Red rose and white are heavenly home ♪ ♪ They speak the way and means of life ♪ ♪ And flows of love through the ages shall ring ♪ ♪ Rejoice, rejoice, all ye people of God ♪ Before we sing our closing, hymn number 86, the last verse 3, Let us look up together and receive the benediction of our God. He who testifies to these things says, yes, I am coming quickly. Amen. Come, Lord Jesus. May the grace of the Lord Jesus be with you all. Amen.
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