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Well, please turn with me in your Bibles to John's Gospel, John Chapter 21. While you're turning, I want to thank everybody again for your prayers on behalf of Brittany Vanderveen. She had surgery on Wednesday night and didn't seem to be much improvement. They, of course, took a lot of samples, couldn't figure out where the bacteria had originated and what they were dealing with. And this morning, they have discovered the bacteria. It's an extremely rare one. We're thankful that they've been able to determine that. So now they know which antibiotics to prescribe going forward. So hopefully we'll see a turn in her condition in the not-too-distant future. So again, thank you for your prayers and your expressions of kindness and love to us as a family. 

Well, I want to read the chapter because it functions or it stands together as a whole. It's the epilogue to John's Gospel. Remember John 1? 1-18 is the prologue, John 1-19 to John 20-31 contains the book of Jesus' ministry and the book of the Passion. And so the epilogue functions here specifically for Christ to instruct His disciples on how to function in His physical absence. He is always spiritually present by the Holy Spirit, but with reference to conduct in the life of the church. 

So I'll begin reading in chapter 21 at verse 1. After these things, Jesus showed himself again to the disciples at the Sea of Tiberias. And in this way he showed himself. Simon Peter, Thomas called the twin, Nathanael of Cana and Galilee, the sons of Zebedee, and two others of his disciples were together. 

Simon Peter said to them, I am going fishing. They said to him, we are going with you also. They went out and immediately got into the boat, and that night they caught nothing. But when the morning had now come, Jesus stood on the shore. Yet the disciples did not know that it was Jesus. Then Jesus said to them, Children, have you any food? They answered him, No. And he said to them, Cast the net on the right side of the boat, and you will find some. So they cast, and now they were not able to draw it in because of the multitude of fish. 

Therefore that disciple, whom Jesus loved, said to Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he put on his outer garment, for he had removed it, and plunged into the sea. But the other disciples came in the little boat, for they were not far from land, but about two hundred cubits, dragging the net with fish. Then as soon as they had come to land, they saw a fire of coals there, and fish laid on it and bred. 

Jesus said to them, bring some of the fish which you have just caught. Simon Peter went up and dragged the net to land, full of large fish, 153. And although there were so many, the net was not broken. Jesus said to them, come and eat breakfast. Yet none of the disciples dared ask him, who are you, knowing that it was the Lord? Then Jesus came and took the bread and gave it to them, and likewise the fish. 

This is now the third time Jesus showed himself to his disciples after he was raised from the dead.



So when they had eaten breakfast, Jesus said to Simon Peter, Simon, son of Jonah, do you love me more than these? He said to him, Yes, Lord, you know that I love you. He said to him, Feed my lambs. 

He said to him again a second time, Simon, son of Jonah, do you love me? He said to him, Yes, Lord, you know that I love you. He said to him, Tend my sheep. 

He said to him the third time, Simon, son of Jonah, do you love me? Peter was grieved because he said to him the third time, do you love me? And he said to him, Lord, you know all things, you know that I love you. Jesus said to him, feed my sheep. 

Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished. But when you are old, you will stretch out your hands and another will gird you and carry you where you do not wish. This he spoke, signifying by what death he would glorify God. 

And when he had spoken this, he said to him, follow me. Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on his breast at the supper, and said, Lord, who is the one who betrays you? Peter seeing him said to Jesus, But Lord, what about this man? 

Jesus said to him, If I will that he remain till I come, what is that to you? You follow me. Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but if I will that he remain till I come, what is that to you? 

This is the disciple who testifies of these things and wrote these things, and we know that his testimony is true. And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written.

Amen. Well, let us pray. Our Father in heaven, we thank you for this time together. We thank you for the public worship of our great and glorious God. We acknowledge your power and your glory and your wisdom demonstrated in creation, especially on a beautiful day like today. We acknowledge that power, that wisdom, and that goodness in providence. certainly the way you govern all your creatures and all their actions. We see that goodness broken down even further in grace and mercy in the gospel of our salvation. We rejoice in such a great Savior, we rejoice in such a great salvation, even the forgiveness of sins and a righteousness by which we can enter into the presence of a thrice holy God.

We pray that you would be glorified in this glad hour. We thank you for this good news concerning Brittany. We just commend her to you and to the word of your grace, and we pray for full healing and restoration with reference to this young woman. We ask that you would forgive us now for all of our sins and guide us by the Holy Spirit that Jesus promised to give to the church, to guide, to illumine, and to teach us. And we pray in Jesus' name, amen.

Well, as I said, when we come to this epilogue, it's basically the third appearance of our Savior to the disciples after his resurrection. You see that emphasized there in verse 14. This is now the third time Jesus showed himself to his disciples after he was raised from the dead. So he's raised from the dead, he appears to the disciples without Thomas, and then he appears to the disciples with Thomas. And here he appears again on the Sea of Tiberias, which is the Sea of Galilee, And remember that in chapter 21, verses 1 to 14, there's two specific emphases. One is on a fishing trip and the second is on breakfast with Jesus.

But the fishing trip is basically a foil or background or rather woven into it is the mission of the church. Remember when Jesus calls the disciples, some of them who were fishermen, he says, I will make you fishers of men. And so it's not just a fishing trip we're supposed to appreciate here in chapter 21, verses 1 to 14, but the mission of the church. And here with the restoration of Simon Peter in verses 15 to 19, we see the emphasis on the ministers of the church. And again, it's presented under the foil or backdrop in the restoration of Simon Peter. But what is said here to Peter is said to all men that are engaged in gospel ministry, all men that are committed to the work of preaching and teaching. So Peter as representative here, not in a pope-ish, papal sort of a way, but Peter as a restored minister of the gospel, getting instructions from the master on how to best function in terms of service to the church.

I want to look first at the restoration of Peter in verses 15 to 17, and then secondly, the prophecy concerning Peter in verses 18 to 19. But, with reference to his restoration, let's remind ourselves of his fall. Peter denied the Lord Jesus Christ. And I've always thought that when we consider the fact that Peter denied the Lord Jesus Christ, this should amplify the graciousness of God Most High in the forgiveness of sins. In fact, that Jesus restores him here underscores that reality. And what I mean by that is I think at times people think that there's no way that the grace of God is such or that the power of Jesus' blood is such that it can forgive a wretch like me. In other words, we think we're too far gone to be saved by God's grace through faith in Jesus Christ.

Well, I think that the denial of Christ by the Apostle Peter, along with, say, David's adultery and murder in 2 Samuel chapters 11 and 12, Paul's testimony in 1st Timothy chapter 1, that though he was formerly a persecutor and a blasphemer and an insolent man, nevertheless he found mercy, such that he's able to say that Christ Jesus came into this world to save sinners. And then he says, of whom I am chief. And so I think that we need to appreciate that when the psalmist offers up the petition for the forgiveness of sins with reference to the greatness of his own sins, we ought to stand in awe. Psalm 2511. He says, pardon my iniquity, O Lord, for it is great. "'For your name's sake, pardon my iniquity, O Lord, "'for it is great.'" The greatness of his sins is the very foundation for his petition for the forgiveness of sins.

And so God's grace is such that if you are here this morning dead in your trespasses and sins, if you are here such today that you don't think there's possibly any hope, listen to the Lord Jesus Christ as he restores to blessed fellowship Simon Peter, who three times denied Him to a servant girl.

The backdrop is in John 18, or John 13 rather, you can turn there. We'll just confine ourselves to John's gospel. It's certainly in the synoptic gospels as well, Matthew, Mark, and Luke, but in John 13, specifically at verse 33. John, I'm sorry, John 13, verse 36.

Simon Peter said to him, Lord, where are you going? Jesus answered him, where I am going, you cannot follow me now, but you shall follow me afterward. Peter said to him, Lord, why can I not follow you now, for I will lay down my life for your sake. Jesus answered him, will you lay down your life for my sake? Most assuredly, I say to you, the rooster shall not crow till you have denied me three times.

And then turn over to John 18. John 18, we see that specific prophecy come to fruition in the denial of Christ by Simon Peter. John 18, specifically at verse 15.

And Simon Peter followed Jesus and so did another disciple. Now that disciple was known to the high priest and went with Jesus into the courtyard of the high priest. But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door and brought Peter in. Then the servant girl who kept the door said to Peter, You are not also one of this man's disciples, are you? He said, I am not.

Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself." And then notice in verse 25, now Simon Peter stood and warmed himself at that fire of coals. Same fire of coals that Jesus has cooked bread and fish on in John 21. Not the same exactly, but the same thematically. Peter at a fire of coals denies the Lord Jesus three times. Peter at a fire of coals affirms and confirms his love for Jesus three times. He denied it and said, I am not. One of the servants of the high priest, a relative of him who's here, Peter cut off, said, did I not see you in the garden with him? Peter then denied again and immediately a rooster crowed.

So back to the restoration account in chapter 21 at verses 15 to 17, we now have this interchange or this dialogue. And again, Jesus asks this question three times because Peter denied him three times. Now, you've probably heard a sermon on John 21, verses 15 to 17, where much is made on the fact that Jesus uses two verbs, or the account uses two verbs for love. I'm sure you've heard that. There's two Greek words which means to love. One is agape, you've probably all heard that, and the other is phileo. And in the words of at least one popular Bible, study Bible, What one suggests is the first use is total commitment. So this agape love is total commitment, and this phileo love is something less than total devotion. I'm going to suggest that this is not significant. That when pastors or preachers, you know, demonstrate the Greek with agape and phileo and all this stuff, it's not what's significant about this passage.

John often uses synonyms. Jesus is loved by the Father, according to John's gospel, with agape and with phileo. Jesus loves Lazarus both with agape and phileo. In other words, in verse 17, Jesus, using now phileo and not agape, is not saying that it's okay that you love me with something less than devotion. So if you've heard that sermon from 21, 15 to 17, where much has been made out of the definition of agape and phileo, I'm just going to ask you not to pay attention to that. That's not the point of the passage. Peter is grieved according to verse 17, not because Jesus now settles on a love that is less than fully devoted. He's grave because he's been asked the third time, do you love me? That's the emphasis in the passage.

And as we approach the first question, we ought to notice how Jesus phrases it. Verse 15, so when they had eaten breakfast, again, on that coal of fire, or the fire of coals, said to Simon Peter, Simon, son of Jonah, do you love me more than these? Do you love me more than these? Have you ever asked the question, what does he mean by more than these? If you haven't, you should have. Because it's very significant. I'm kidding. You can smile. More than these. There are three views typically given about this. One, more than these fish. in the act of fishing. In other words, do you love me more than these sort of humdrum things that occupied your life as a fisherman before I called you into service? I don't think that's what's in view. The second is the question as to whether or not Simon Peter has more love for Jesus than Simon Peter has for his fellow disciples. I don't think that's necessarily correct. I think that it's the third. The idea is, does Simon Peter have more love for Jesus than do the other disciples?

Now, I don't think that the idea in view here is to say that actually Simon Peter does, but the passage that we saw there in John 13, Simon says, I will lay down my life for you. In Matthew 26 at verse 33, Peter says, even if all are made to stumble because of you, I will never be made to stumble. So Jesus is not out of line to say, do you love me more than the rest of these other guys love me? Do you love me in a manner that is consistent with what you said in your willingness to lay down your life for me? Are you going to be resolute in your love for me such that you will not stumble even if everybody else around you will stumble? I think that's the nature of the question. And remember that as Jesus is questioning Simon Peter here, the background of his denial, there in the denial you had a servant girl. A servant girl asserting Simon Peter's association with the Lord Jesus Christ. You had a servant girl there, not the emperor, not the Caesar, not the governor of the province, but a servant girl. And Peter's like, no, I don't even know the man. I have nothing to do with him, no track whatsoever. Well, here the master is asking him, and the master wants answers with reference to life going forward in the kingdom. The question as well concerns love for Christ and not a simple assertion of association with Christ. And the question, I think, as I said, is comparative, more than these. More than these disciples love me, Simon Peter?

Now, notice Peter's response in verse 15. He said to him, yes, Lord, you know that I love you. That's probably operative on two levels. He knows that Jesus is God. Remember the sort of pinnacle of confession is in John 20, 28, when Thomas says, my Lord and my God. It affirms and confirms everything you see from John 1-1 all the way to John 20-28.

The consistent testimony is that in the beginning was the Word. The Word was with God and the Word was God. The Word became flesh and dwelt among us. No one has seen God at any time, but the only begotten Son, who is in the bosom of the Father, has declared Him. All throughout the ministry of our Lord Jesus, there were several confirmations and affirmations and demonstrations of who He was.

To when Peter says in verse 15, Yes, Lord, You know that I love You. Yeah, according to His divinity, but as well according to His humanity. You know that I love You. We've been together for three years. I have been a follower of yours for three years. Yes, I stumbled, and yes, I capitulated, and yes, I denied, but I do love you."

And I love his disposition here. It is one of humility, as Aquinas points out. He also humbles himself in respect to the apostles. Aquinas believes that the interpretation that I gave is correct. The view that he has more love for Christ than his companions do. So he also humbles himself in respect to the apostles, for he does not say that he loves Jesus more than they do, but simply, I love you.

So he's being humble along the way. He doesn't say, of course I love you more than these deadbeats. Of course I love you more than my companions. Of course I love you more than James or John. Of course I do. He doesn't do that. He simply asserts his love for the Lord Jesus Christ.

Now notice the response from our Savior there in verse 15. He said to him, feed my lambs. Feed my lambs. Just like the fishing trip was the backdrop for the mission of the church, So is the restoration of Peter the specific emphasis on the ministry in the church. 

What is the task? What is the function? What is the role? What is the call? What are the duties, the responsibilities of those who minister in the church of Christ? Spoiler alert, it's to feed the flock. It's to tend the flock. It's to preach and teach the word of the living God. So the emphasis in the Christian ministry, according to Jesus, is feed my lambs. 

Now lamb and sheep are used here synonymously, like the two verbs for love. Some have suggested with lambs, we have the newer members in the congregation, or perhaps the younger members of the congregation. If you wanna think that, that's fine, there's no problem with that. But I think it's just stylistic in terms of feed my lambs. 

But the point is, Notice what he doesn't say. Entertain my lambs. Satisfy every desire of every lamb that has ever lived. Be an all-purpose lamb shop where everything they need for physical, for spiritual, for emotional, and for psychological, all those needs are met. Brethren, as I've said on many occasions, especially working our way through John's gospel here at the latter parts, psychological needs are helpful, emotional needs or remedies are helpful, physical helpful, but wherein lies the emphasis with reference to the Christian ministry? One aspect among many, but specifically to proclaim the word of God, feed my lambs. That's the purpose of Christian ministry.

So if the fish portion was about the mission of the church, the restoration portion is about the ministry in the church. I think that what Jesus is doing here, or John is doing in an expanded version, is doing exactly what we see in Matthew 28, 18 to 20. Go therefore, make disciples of all the nations. Baptize those disciples in the name of the Father, the Son, and the Holy Spirit, and then teach them to observe all that I have commanded you. So make disciples and teach those disciples. Catch the fish, then the metaphor shifts, and tend to the lambs. Get them in the net, bring them into the church, and then let them be transformed by the renewing of their minds in the constant, ongoing preaching of the word of God. In fact, Thomas again says, first, with reference to Simon Peter, he lays on Peter the pastoral office. Second, he predicts that he will be martyred.

He imposes the pastoral office on Peter only after an examination, three times. Do you love me? Do you love me? Do you love me? He doesn't just say, go ahead and get on out there and win souls. Churches mess up here. We need to make sure men are qualified. We need to make sure men are examined. We need to make sure men are fit according to 1 Timothy 3 and Titus 1. This ain't a popularity contest. It isn't a personality contest. It is about aptness to teach according to the Apostle Paul in 1 Timothy 3 at verse 2.

The pastor must be all these virtuous things, everything that every Christian man should be, but the specific gift in view is aptness to teach. Why is that? Because that's what differentiates Christian ministry. It's not apt to entertain. It's not apt to function as a CEO simply to manage people. It's not apt to meet every potential need that every potential sheep will ever have, but it's an aptness to teach the truth of God's word, such that persons are equipped for their psychological needs, for their emotional needs, for their physical needs. You get at the heart, with reference to the Christian message, you get at the heart with the word of the living God, and brethren, test me in this, it will overspill into the rest of life.

Now, Simon Peter then is asked again, notice in verse 16. He said to him again a second time, Simon, son of Jonah, do you love me? He said to him, yes, Lord, you know that I love you. He said to him, tend my sheep.

Now, brethren, as I was thinking through this particular section of Holy Scripture, it's hard. Very hard to miss the emphasis on what the ministry in the church should look like. It's hard to miss it. Tend or feed my lambs, tend my sheep, feed my sheep. Well, that must mean entertainment. That must mean CEOing. That must mean pep squads and pep rallies and social, no. It means feed my lambs. It means tend my sheep. And it means feed my sheep. Again, it's hard to miss the emphasis on the Christian ministry in terms of duties and functions.

How did we get to where we're at when pastors come rappelling in with a head microphone on, celebrating Jesus as a superhero? How'd we get to the point where pastors have the pulpit moved and place easy chairs in front of everybody? Because after all, my people like a good story. How'd we get to the place where pastors ride into the front of the church on a Harley and then get down to business? It really isn't that hard. As I've mentioned many a time, we are masters at overcomplicating the very simple.

Incidentally, if you look at verse 16, when he says, tend my sheep, that tend is where we get the word pastor or shepherd. Pastor, pastor or shepherd my sheep.

Then the third question, notice verse 17, he said to him the third time. Again, I think it's the three denials of Simon Peter that are in the backdrop. Peter denies him three times, Jesus asks him for an affirmation three times. It's not mystery, it's not odd, it is what Jesus does here in terms of restoration. So verse 17, he said to him the third time, Simon, son of Jonah, do you love me? Peter was grieved because he said to him the third time, do you love me? And he said to him, Lord, you know all things, you know that I love you. Jesus said to him, feed my sheep.

I would suggest that the grief of Peter is understandable. He knows he denied the Savior. When the Savior looked at him after the denials, what does Simon Peter do? He goes out and he weeps bitterly. He didn't say, I denied him and got away with it. Jesus looked at him and he wept bitterly. He knew that. And so now that Jesus asks him a third time, it grieves him. And again, I think it's probably understandable. I've been restored, I'm with you, we're eating fish and bread on the Sea of Tiberias, we're by a fire of coals that now reminisces good things to me versus my denial in chapter 18. He's grieved.

I would suggest it was grieving to Jesus, according to his humanity, that Simon Peter denied him three times. When Jesus does look at Simon Peter after that denial, as I've said many times, I doubt he mean-mugged him. I was talking to my little grandson yesterday and he said that one of his siblings mean-mugs him. But I don't mean-mug that. You know, mean-mugging is when you just look like that. Mean-mugging is what I do in my car and as I've said, I'm always afraid that somebody I mean-mug is gonna come to church on a Sunday morning and say, you're that guy that mean-mugged me on the road. Yeah, guilty as charged. I don't think Jesus did that. How dare you deny me? He looked at him, and Peter is pierced, and Peter weeps bitterly. I get Peter's grief, but I get the Savior's grief, again, according to his humanity. So when he says, Lord, you know all things, you know that I love you, the command comes once again, feed my sheep. The repetition here three times by the Savior underscores the minister's task. I would suggest as well that the motivation behind the minister's task is his love for the Lord Jesus Christ. Do you love me? Yes, feed my lambs. Do you love me? Yes, tend my sheep. Do you love me? Yes, feed my sheep. What is it that motivates the man of God? It ain't money, it ain't celebrity, it ain't prestige, it's his love for the Lord Jesus Christ.

Beasley Murray says, Peter's love for the Lord is to be made manifest in his care for the Lord's flock. Another commentator says, the minister is described in verbs. Feed, tend, feed. not be a pastor, not hold the office of a pastor, and notice that each time Christ indicates that the lambs, the sheep, the sheep are His. Feed my lambs. Tend my sheep. Feed my sheep. Peter, they're not yours. Paul, they're not yours. No man anywhere has crown rights over a flock. They belong to the master. And the master commands specific ministry functions with reference to the well-being of his flock.

And I would suggest if we step back in John's gospel, love is an overarching theme. Love of God, or God's love, rather, for the world. He so loved the world that he gave his only begotten son, that whoever believes in that son shall not perish but have everlasting life. John 13, 35, maybe 33, let me look at my notes here. 35, the love of each other is assumed. What's Jesus say to the disciples? By this, all men will know that you are my disciples, if you have love for one another, right? How do we know that these people actually are disciples of Christ? Well, they love each other. That's a good step in the right direction.

But here in John 21, we see that the love of pastors is necessary. Now don't forget what Simon Peter did in the garden in John 18. Remember when they converge upon the Lord Jesus Christ to arrest him? What's Simon Peter do? He draws a sword and he launches out at a servant by the name of Malchus, probably going for the head, but Peter's a fisherman, not a swordsman, and so he cuts off his ear. And what does Jesus say? Put the sword up. Put the sword away. Shall I not drink the cup that my father has given me?

Now brethren, you know my position very well. I believe that a sword needs to be wielded. A physical, bladed sword needs to be wielded by the civil government, according to Romans 13. Within the context of the church, what motivates, what moves, what perpetuates the Christian ministry is not the sword cutting people's ears off. It's not that zealous display of the use of force to neutralize the opposition to the church. It's to feed the lambs. It's to tend the sheep. It's to feed the sheep. Why? Because you love the master. This love for Christ is the motivating aspect for the pastoral ministry.

Now, we'll visit that theme when we conclude in a moment, but look then at the prophecy concerning Simon Peter in verses 18 to 19. He gives him first an illustration, and then John provides an explanation, and then it's followed up by an exhortation by our Lord. Note the illustration in verse 18. Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished. But when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish.

Well, verse 19 tells us exactly what he's talking about. So in verse 18, we surmise that it's simply an illustration based on age. When you're younger, Peter, you had more freedom of mobility. When you were younger, Peter, you could make up your mind on a Thursday morning and either go fish, or go spiritually fish, or whatever it is. As a younger man, you were unfettered, you were unrestrained, and you were able to have free movement here and there. But when you're older, Peter, based on your association with me, based on the fact that the world, if they hated me, are gonna hate you, know that when you're older, Peter, your freedom of movement's going to be stopped. And the allusion to crucifixion with the stretching out the hands, that's exactly what he's talking about.

Tertullian tells us that Simon Peter was crucified. Eusebius, in his ecclesiastical history, says he was crucified head downwards. This wasn't a Christian invention so we could get the oohs and ahs out of people. The Christian tradition has historians early on telling us what happened to the disciples in terms of martyrdom. So when Jesus says, most assuredly I say to you, when you were younger, you girded yourself and walked where you wished, but when you were old, you will stretch out your hands and another will gird you and carry you where you do not wish. Namely, to a cross, to either nail you or tie you upon it. And this part of the history, I didn't see it in the older fathers, but I've always heard that Peter said, I would rather be crucified upside down because I'm not worthy to die the same way as the master did.

So Jesus is prophesying to Simon Peter what is going to be for him. Now, something interesting is that Simon Peter Depending on when we date John's gospel doesn't really matter, because we know that this is about AD 33. Right? Second Peter is written, scholars speculate somewhere between AD 65 and 68. So a good while longer. In 2 Peter 1, Peter says, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. My point is simple, for 30, I'm not a mathematician, I should have done the numbers, 30 years, you know, probably more. He lived in light of that reality. You, in your older age, are going to be restrained. You, in your older age, are gonna have your hands outstretched. You, in your older age, are gonna go places you don't wanna go, namely the cross of crucifixion. He lived and labored in light of that reality for the entirety of his ministry as a gospel minister. Did it sour him? Did it negatively impact him? No. No evidence whatsoever that it did. The fact is, is that Simon Peter lived in light of that promised reality and it did not hinder his expression of love for the Savior. 

So verse 19, explanation. This he spoke, signifying by what death he would glorify God. So the apostle explains Jesus' statement in verse 18. The apostle indicates the purpose for Peter's martyrdom. And I think this is interesting. We've already seen it in John 13. Jesus had said, where I am going you cannot follow me now, but shall follow me afterward. There I don't think it's to the cross, but there I think it's to glory.

So how could Simon Peter live in light of an impending crucifixion that would be horrific and painful and his movement would be restrained, he would be grabbed and girded about by others and thrown on this cross? Because he notes, like the master who suffered the cross and then went on to the crown, so is the lot and the portion for every follower of the lamp.

But notice specifically in verse 19, this he spoke signifying by what death he would glorify God. Psalm 116, verse 15, precious in the sight of Yahweh is the death of His saints. Paul, facing the possibility of martyrdom, says, according to my earnest expectation and hope that in nothing shall I be ashamed, but with all boldness as always, so now also Christ will be magnified in my body, whether by life or by death.

Peter, in a context where he's exhorting the church to suffer, if necessary, for their commitment to the Lord Jesus Christ, says in 1 Peter 4, 16, Peter, you're gonna die. Peter, you're gonna be crucified. Peter, you're gonna have hands outstretched. And unlike when you were a younger man, when you came and you went at your own bidding, you're gonna be seized upon. You're gonna be girded by others. You're gonna have freedom of movement gone. You're gonna be moved to a cross, hands outstretched.

Living in light of that reality, he understood always that to let him glorify God in this matter. And at the end, when he had spoken this, he said to him, follow me.

And I think there's two things here. First, the emphasis in the Christian life. Follow me, cross then crown. Follow me, crucifixion then glory. Follow me in that pattern established by the Lord Jesus Christ. Suffering, pain, destruction, death, sorrow. but then burial and resurrection and ascension on high. But I would suggest the emphasis in the Christian ministry. Follow me, Peter. Don't follow the gurus that are leading churches astray. Don't follow the CEOs that are running the church as if it's nothing other than a business. Don't follow those morons that think entertaining the church is what is necessary. We are a people in North America that are glutted with entertainment. Everywhere is entertainment. If you have a phone, you've got the capacity to be entertained while you're waiting for a bus, while you're sitting in a traffic light. Our issue today is not more entertainment, it's more tending or feeding of lambs, tending and feeding sheep. That's where Jesus says, follow me in Christian ministry. 

You probably saw that MP recently who said it's true that in the Bible you've got Deuteronomy, you've got Leviticus, you've got Romans, and there's some hateful passages in those sections of scripture. You know what that seems to indicate? Somebody in Parliament in Canada is talking like that? Guess what they're going to want to do? Now, hopefully it's not widespread. Hopefully everybody sees him for being a, you know, a fool. But don't they ultimately want that? Don't they ultimately not want the preaching of Leviticus and Deuteronomy and Romans? which the logic there is terrible. Just think with me for a moment. If Leviticus and Deuteronomy and Romans condemn the sin of homosexuality, why does it necessarily follow that therefore we hate all homosexuals? Leviticus, Deuteronomy and Romans condemn adultery and condemn fornication. I don't think it necessarily follows that we all hate adulterers and fornicators. And likely, at least those of us in this room, probably know more adulterers and fornicators than we do sodomites and others. That logic is terrible. Because the Bible condemns something, therefore that means we automatically hate them?

What's Paul say in 1 Corinthians 6, but such were some of you. We bring that message of Romans to those engaged in sin such that God frees them by sovereign grace through the blood of the Lamb to receive that forgiveness of sins and a righteousness by which they can enter into the presence of God.

But if they start telling churches to excise Leviticus and Deuteronomy and Romans, it's not gonna stop there, but just for a moment, let's suggest that they do. Could you imagine churches doing that? If you say, heavens no pastor, I couldn't. They've already done it. They've already done it.

Oh yeah, the Bible doesn't condemn homosexuality. Really? From some allegedly Christian pulpits? The Bible doesn't. They've already capitulated. Why? Because they're not listening to the Master. Feed my sheep. Feed them what?

I thought about this too as I'm thinking about this sermon. If you were a real sheep, four legs, wooly fur, or wool, whatever, it's not fur, I guess, but you're a big, happy sheep, and your shepherd gave you everything but food, what would you conclude? You'd conclude, you know, I don't need this, and I don't need that. What if he gave you baths? What if he gave you long walks on a summer night? What if he tended to your every external need but neglected the most basic need for food? I think as a sheep you'd conclude, this guy really doesn't love me. Or he really doesn't care about me.

How do we get to the place where emphasizing Christian doctrine, preaching and teaching is out of touch? That's wrong. Don't you know that people are different now? Don't you know in a social media era, we've got to capitulate and rearrange and meet people? How does preaching not meet people where they're at? How does feeding the lambs not meet people where they're at?

In the most basic, foundational, if you look at the priority of needs in life, you have to have air, you have to have water, and then you have to have food. Everything else beyond that, you don't have to have. You don't have to have that new bike. You don't have to have that new phone. You don't have to have, you know, all those things. You have to have air, you have to have water, and you have to have food.

Isn't it funny that our Lord uses something that foundational and a priority of needs to base the Christian ministry on? I don't think it's funny at all. I think that's exactly the point. I think that's what he wants to get across. The mission of the church, go out and find those fish. Go catch them, throw it to the right hand of the boat, bring them in. Once you get them in here, we'll call them sheep. And as ministers, here's what you're supposed to do with the sheep. You're supposed to feed them. Does that mean entertain them? No, it means feed them. Does that mean CEO them? No, it means feed them. Does that mean tend to their every need? No, it means feed them the word of God.

Again, how did we miss this emphasis? How did we get to the point where churches look like social clubs or churches look like entertainment halls?

I would suggest in conclusion we see illustrated first the grace of Christ in the restoration of Simon Peter. The grace of Christ in the restoration of Simon Peter. He restores him. He puts him back in place. In fact, it's Simon Peter that will rise up amongst the twelve on the day of Pentecost as a primary among equals to preach on the day of Pentecost. It's not a partial restoration. It's not a kind of a restoration. The spotlight is on Simon Peter for the first half of the book of Acts until the call of Saul of Tarsus. Why? Because the restoration was full. It wasn't piecemeal, it wasn't a part.

I would suggest, secondly, the necessity of love for Christ. And here I got two thoughts. One, for the good of the minister, and two, for the benefit of the church. For the good of the minister, it's the motivation of the pastor. So that when trials or hard flicks or difficulties come, not that they ever do in the pastoral ministry, it's love for Christ that keeps him going. It's not the external circumstances. Life is good. Everything's great. No. Life isn't always good and not everything's always great. And that's okay. God doesn't owe us the best day ever every single day. What keeps him going? It's his love for Jesus. The joy of the pastor. What brings pastor's joy? Love for Christ. Love for his flock. The ability to deal with the various challenges that flocks and lives throw at pastors. I would suggest the perseverance of the pastor in the midst of those hardships and trials. What is it that blows the wind of his sails? The promise of everything getting better? That doesn't always happen. There's things that happen in churches that are bad and they don't immediately get corrected or remedied. In fact, there is the reality that sometimes, and I hate to be the bearer of bad news, sometimes, not just church, but life, can go from bad to worse. What is it that steadies us? Well, it can't be the promise that it's all gonna work out in the end. It's love for Jesus and the purpose of the pastor. 

The flock, and this is what every pastor needs to remember, doesn't belong to the pastor. It belongs to Jesus. Jesus is the master of the flock. And the master has told the ministers what they're supposed to do. The ministers don't have the prerogative or the right to say, well, wait a minute, I'm not really good at that. Can't my winning people skills just see us through? Can't my dynamic personality get us to Emmanuel's land? No, it can't. You gotta make fish, you gotta fish for the fish, get them in the net, get them in the church, and then feed my lambs. 

What's Paul's admonition in Romans 12? Do not be conformed to this world. Do not be conformed to this world. You know how we typically associate application of that. Well, I better stop going dancing, better stop watching this, better stop doing that. And I'm not suggesting you shouldn't, but what's the counteract or the counterpart to do not be conformed to this world, but be transformed by what? By modifying your behaviors, by changing up your routine, by enacting actions you didn't always enact and avoiding things that you used, by the renewing of your mind. How does the renewing of your mind come? The master told the ministers to feed the lambs. 

And then other ministers under inspiration by the Holy Spirit wrote things like 1 Timothy 3, 2, he must be apt to teach. Or 1 Timothy 5, 17, let the elders who rule well be counted of double honor, especially those who labor in the word and doctrine. Do you get the point? Do you see God's means? Again, brethren, I'm not day one, first time sermon in this pulpit. I'm close to the end. I don't say that like I'm dying today. I hope I'm not dying today. But I see the end in terms of gospel ministry. Never satisfy for anything less than what this text demands. What's your priority, pastor? To feed the sheep. That should always be it. That's it. He wants to feed the sheep. Now he's gotta have the requisite ability to feed the sheep. He's gotta have the faculties and the equipment to feed the sheep. I mean, anybody can wanna feed the sheep, but be not able to feed the sheep. So you get me. It's gotta be qualified, 1 Timothy 3, Titus 1. And in a moment, 1 Peter 5. Please don't settle for anything less than that. 

Oh, but he's got such a winning personality. Yeah, great counter act to me, because I ain't got a great personality. He's so happy and peppy. Again, counter me, I'm not happy and peppy. He's very nice. I try to be nice, but I struggle, I'm not gonna lie to you. But it's to feed my sheep that's important. That's the emphasis for the ministry. 

So in terms of the benefit of the church, this is prophesied. Listen to Jeremiah the prophet, 3.15, I will give you shepherds according to my heart who will feed you with knowledge and understanding. Listen to Ezekiel 34.2, son of man, prophesy against the shepherds of Israel, prophesy and say to them, thus says the Lord God to the shepherds, woe to the shepherds of Israel who feed themselves. Should not the shepherds feed the flocks? Again, you're a sheep, you've got a shepherd and he does everything but feed you. At some point you're going to say, wait a minute, I need to be fed. 

The New Testament confirmation for the pastoral ministry. We won't even jump into Paul, Paul's instruction to Timothy, Paul's instruction to Titus, but 1 Peter 5. Did Peter learn at the Sea of Tiberias after he had finished his breakfast? That's intriguing to me in verse 15. It was after they finished their breakfast. What a gracious savior. Go ahead and eat, enjoy your fish, enjoy your bread, and then I'm gonna talk. right? We don't do that. We gotta get right to it. God's nice, cool, good to us. Go ahead and finish your breakfast and then I'm gonna hammer you, Peter. Do you love me? Do you love me? Do you love me? Go ahead and eat. Get your belly full. Hot food. Good. Great. 

Notice in 1 Peter 5, did Peter learn the lessons? Yes. You need to see the terminology that Peter uses. I've often said there's three terms referring to the one office in the church, which has as its primary emphasis preaching and teaching. Elders, shepherd, overseers. Those are three terms used synonymously by Peter, by Paul, to speak to the one office. Elder slash pastor slash overseer. That's one office, and then you've got deacons. Those are the abiding offices in the life of the church. No more apostles. no prophets, it's elders and deacons. So notice in 5.1, the elders who are among you, I exhort, I who am a fellow elder and a witness of the sufferings of Christ and also a partaker of the glory that will be revealed, shepherd the flock of God, which is among you, serving as overseers, not by compulsion, but 

willingly, not for dishonest gain, but eagerly, nor as being lords over those entrusted to you, but being examples to the flock. And when the chief shepherd appears, you will receive the crown of glory that does not fade away. 

So again, the terminology, the elders are to shepherd the flock of God, and they're supposed to serve as overseers. Three terms, one office. 

Secondly, the manner, not by compulsion, but willingly. You know what compulsion suggests? No love for Christ. You know what willingly suggests? Love for Christ. 

Note the motivation, not for dishonest gain, but eagerly. Now brethren, 1 Timothy 5, let the elders who rule well be counted worthy of double honor. That means money, especially those who labor in the word and doctrine. 

Not all gain is necessarily dishonest. Don't muzzle the ox when it threshes out the grain. Again, advice for the future. I'm thankful that the brothers here have looked after me well. Don't be begrudging in that. 

2nd London, 2610, so as they may have a comfortable supply without being themselves entangled in secular affairs. That's not dishonest gain. But a man who makes his life's work, preaching and teaching and administering the word and sacraments, yeah, the church is supposed to pay him. 

That's not what Peter has in view here, not for dishonest gain. The guy who under the guise of feeding the lambs is entertaining the lambs. The guy who under the guise of feeding the lambs is managing the lambs. The guy who under the guise of feeding the lambs is doing everything but feeding the lambs. That's dishonest game. 

Or the guy who's looking at it as a means to grow economically. Yeah, guy's gotta eat, comfortable supply, all that and all that for sure. But as Spurgeon well said, nobody who wants to get rich goes into the Baptist ministry. It's just not where you go. 

But as well, notice the attitude. Nor as being lords over those entrusted to you, but being examples to the flock. Don't be lords over those entrusted to you. There's one Lord, one master, one head, one chief shepherd, and the pastor isn't it. Keep that proper perspective and the blessing. 

And when the chief shepherd appears, you will receive the crown of glory that does not fade away. And hopefully you all know and experience the blessing of faithful pastoral ministry. 

What is it? Again, 2 Peter 3, verse 18, but grow in the grace and in the knowledge of our Lord and Savior Jesus Christ. Or John 17, 3, and this is eternal life that they may know thee, the only true God and Jesus Christ whom thou hast sent. 

How are those knowledge or how's that knowledge or that acquisition of knowledge brought about? Because the chief shepherd has commissioned his ministers to go out and to feed his flock. It's not rocket science. It's not difficult. It shouldn't be overly complicated. You just need men qualified according to 1st Timothy 3, Titus 1, 1 to 5, 5 to 9, and then 1st Peter chapter 5 to go and to preach and teach. 

Go get those fish, bring them into the church, treat them as lambs and feed them. Treat them as sheep and tend to them and feed them. 

And in summary, in terms of the overall flow of John's gospel up to this point, it all makes perfect sense. The confession in 2028, my Lord and my God, results in love to Christ. Isn't that how the Shema in Deuteronomy 6 works? Hear, O Israel, the Lord our God, the Lord is one. Based on that central confession of Israel's faith, what then followed? And you shall love the Lord your God with all your heart, with all your soul, with all your mind and strength. 

That confession of Thomas, representative of all confessors, my Lord and my God, results in love to him. And when you're a minister, it results further in preaching forgiveness through his name, according to 20, 23. 

Well, brethren, may God raise up men to function as pastors in the church of the Lord Jesus. Pray for the brothers in our association. Pray for faithful ministers here in Canada. Pray for faithful ministers all throughout the earth, that they would be engaged in that task of catching fish. and then feeding sheep, because that is the job. That is the function. That is the purpose. 

And if you're not a believer in Christ this morning, imagine that, that the head of the church has appointed men to go and function in this capacity. Why? Because he hates sinners and doesn't want to save any of them? No. So that men, great multitudes, men and women from every tribe, every tongue, every people in every nation will come. to Israel's God through the Messiah, the Lord Jesus Christ, and the power of the Holy Spirit. Believe on Him and you shall be saved. 

Well, let us pray. Our Father in heaven, we thank you for your word. We thank you for the simplicity of gospel ministry in the context of the church of the Lord Jesus Christ. I pray for your blessing upon this church for many, many generations, that you would be glorified here. Thank you for all the brothers and the sisters here. Increase our love for the Savior and our love for one another and our appreciation that you so loved the world that you gave your only begotten son. And we ask this in Jesus' name, amen.