The texts from the Roman Catholic Lectionary today reassure us that the Spirit provides the courage and motivates the action that we are capable of at this stage of our lives to be agents in feeding His Lambs.
In the Reading from the Acts of the Apostles, the disciples accept that they must continue to proclaim Jesus' Resurrection.
* [5:17–42] A second action against the community is taken by the Sanhedrin in the arrest and trial of the Twelve; cf. Acts 4:1–3. The motive is the jealousy of the religious authorities over the popularity of the apostles (Acts 5:17) who are now charged with the defiance of the Sanhedrin’s previous order to them to abandon their prophetic role (Acts 5:28; cf. Acts 4:18). In this crisis the apostles are favored by a miraculous release from prison (Acts 5:18–24). (For similar incidents involving Peter and Paul, see Acts 12:6–11; 16:25–29.) The real significance of such an event, however, would be manifest only to people of faith, not to unbelievers; since the Sanhedrin already judged the Twelve to be inauthentic prophets, it could disregard reports of their miracles. When the Twelve immediately resumed public teaching, the Sanhedrin determined to invoke upon them the penalty of death (Acts 5:33) prescribed in Dt 13:6–10. Gamaliel’s advice against this course finally prevailed, but it did not save the Twelve from the punishment of scourging (Acts 5:40) in a last endeavor to shake their conviction of their prophetic mission.
* [5:30] Hanging him on a tree: that is, crucifying him (cf. also Gal 3:13).
* [5:31] At his right hand: see note on Acts 2:33. (Acts of the Apostles, CHAPTER 5 | USCCB, n.d.)
Psalm 30 offers praise and thanks for deliverance.
* [Psalm 30] An individual thanksgiving in four parts: praise and thanks for deliverance and restoration (Ps 30:2–4); an invitation to others to join in (Ps 30:5–6); a flashback to the time before deliverance (Ps 30:7–11); a return to praise and thanks (Ps 30:12). Two sets of images recur: 1) going down, death, silence; 2) coming up, life, praising. God has delivered the psalmist from one state to the other. (Psalms, PSALM 30 | USCCB, n.d.)
The Reading from the Book of Revelation presents The Scroll and the Lamb.
* [5:1–14] The seer now describes a papyrus roll in God’s right hand (Rev 5:1) with seven seals indicating the importance of the message. A mighty angel asks who is worthy to open the scroll, i.e., who can accomplish God’s salvific plan (Rev 5:2). There is despair at first when no one in creation can do it (Rev 5:3–4). But the seer is comforted by an elder who tells him that Christ, called the lion of the tribe of Judah, has won the right to open it (Rev 5:5). Christ then appears as a Lamb, coming to receive the scroll from God (Rev 5:6–7), for which he is acclaimed as at a coronation (Rev 5:8–10). This is followed by a doxology of the angels (Rev 5:11–12) and then finally by the heavenly church united with all of creation (Rev 5:13–14). (Revelation, CHAPTER 5 | USCCB, n.d.)
The Gospel of John presents the Appearance to the Seven Disciples and the dialogue between Jesus and Peter.
* [21:1–23] There are many non-Johannine peculiarities in this chapter, some suggesting Lucan Greek style; yet this passage is closer to John than Jn 7:53–8:11. There are many Johannine features as well. Its closest parallels in the synoptic gospels are found in Lk 5:1–11 and Mt 14:28–31. Perhaps the tradition was ultimately derived from John but preserved by some disciple other than the writer of the rest of the gospel. The appearances narrated seem to be independent of those in Jn 20. Even if a later addition, the chapter was added before publication of the gospel, for it appears in all manuscripts.
* [21:2] Zebedee’s sons: the only reference to James and John in this gospel (but see note on Jn 1:37). Perhaps the phrase was originally a gloss to identify, among the five, the two others of his disciples. The anonymity of the latter phrase is more Johannine (Jn 1:35). The total of seven may suggest the community of the disciples in its fullness.
* [21:3–6] This may be a variant of Luke’s account of the catch of fish; see note on Lk 5:1–11.
* [21:9, 12–13] It is strange that Jesus already has fish since none have yet been brought ashore. This meal may have had eucharistic significance for early Christians since Jn 21:13 recalls Jn 6:11 which uses the vocabulary of Jesus’ action at the Last Supper; but see also note on Mt 14:19.
* [21:11] The exact number 153 is probably meant to have a symbolic meaning in relation to the apostles’ universal mission; Jerome claims that Greek zoologists catalogued 153 species of fish. Or 153 is the sum of the numbers from 1 to 17. Others invoke Ez 47:10.
* [21:12] None…dared to ask him: is Jesus’ appearance strange to them? Cf. Lk 24:16; Mk 16:12; Jn 20:14. The disciples do, however, recognize Jesus before the breaking of the bread (opposed to Lk 24:35).
* [21:14] This verse connects Jn 20 and 21; cf. Jn 20:19, 26.
* [21:15–23] This section constitutes Peter’s rehabilitation and emphasizes his role in the church.
* [21:15–17] In these three verses there is a remarkable variety of synonyms: two different Greek verbs for love (see note on Jn 15:13); two verbs for feed/tend; two nouns for sheep; two verbs for know. But apparently there is no difference of meaning. The threefold confession of Peter is meant to counteract his earlier threefold denial (Jn 18:17, 25, 27). The First Vatican Council cited these verses in defining that Jesus after his resurrection gave Peter the jurisdiction of supreme shepherd and ruler over the whole flock. (John, CHAPTER 21 | USCCB, n.d.)
Gladyce Janky imagines a conversation between Peter and Andrew after meeting Jesus on the beach.
Yes, as you said, it was much more than a meal. He was teaching us how we should live. After everything I had done, not understanding his teachings or the nature of his Kingdom, trying to keep him from going to Jerusalem, abandoning him, our Lord did not give up on me. He forgave everything, even those who hung him on that terrible cross. Do you remember what Mary told us our Lord said, “Father, forgive them, for they do not know what they are doing (Lk23:34)?” He embodied the new command to love one another (Jn 13:34-35). Love others when it is hard to love them. When your friends disappoint and betray you, love them. If anyone condemns you, offering forgiveness makes no sense, but do it anyway. That is the radical love our Lord offered me, offered us. It made no sense, but he did to help us follow in his footsteps.
Peter stood up, offering his hand to Andrew. So, that is the message you will carry to Rome when you leave tomorrow. A message of radical love?
Yes, I will never deny him again, no matter how the message is received or how they treat me. Come on, Andrew, it is getting late, and the caravan we are joining leaves at dawn. I want to hear about your plans to spread the message of radical love and forgiveness in Greece. (Janky, 2025)
Don Schwager quotes Jesus' question to Peter,” by Augustine of Hippo, 354-430 A.D.
"Christ rose again in the flesh, and Peter rose in the spirit because, when Christ died in his passion, Peter died by his denial. Christ the Lord was raised from the dead, and out of his love he raised Peter. He questioned him about the love he was confessing and entrusted him with his sheep. After all, what benefit could Peter confer on Christ by the mere fact of his loving Christ? If Christ loves you, it is to your advantage, not Christ's. And if you love Christ, it is to your advantage, not Christ's. And yet Christ the Lord wanted to indicate how people ought to show that they love Christ. And he made it plain enough by entrusting him with his sheep. 'Do you love me?' 'I do' 'Feed my sheep.' All this once, all this a second time, all this a third time. Peter made no other reply than that he loved him. The Lord asked no other question but whether he loved him. When Peter answered, our Lord did nothing else but entrust his sheep to him."(excerpt from Sermon 229n) (Schwager, n.d.)
The Word Among Us Meditation on Acts 5:27-32, 40-41 comments that it might be hard to relate to such boldness. So let’s imagine how, in our own day and age, we can “fill” the places we inhabit with the good news of Jesus Christ.
As you keep this posture of openness and connection to the joy of the gospel, you will naturally start getting to know some of the people who are also waiting with you. That will lead to new friendships. After a while, the crossing guard might tell you about her upcoming surgery, opening up a space for you to offer to pray for her. Some of your classmates might appreciate your openness, and you could strike up a conversation about your faith. Or maybe you end up engaging with a fellow subway passenger.
This is you, filling your own “Jerusalem” with the gospel! (Meditation on Acts 5:27-32, 40-41, n.d.)
Brian Purfield, Head of Theological Education at Mount Street Jesuit Centre, comments that the gospel accounts carefully emphasise the final effect of the risen Lord’s appearances and words. His appearances lead the disciples to a richer and deeper faith in who he is.
John 21 moves the setting to Galilee and highlights two scenes related to Simon Peter. A miraculous catch of fish indicated by the risen Jesus is dragged ashore by Peter, a symbol of the missionary role he will have. But the symbolism abruptly shifts as Peter is commissioned to feed Jesus’ sheep. The shift reflects experience: the great missionary thrust in the first generations eventually gave way to pastoral care for those brought to Christ. John’s stress on Jesus as the unique “Good Shepherd” slowed the acceptance of human shepherds in the Johannine community; but when through the symbolism of Peter a shepherding role is authenticated, very Johannine conditions are attached. Peter must love Jesus and the sheep do not become his – they still belong to Jesus. (Purfield, n.d.)
Friar Jude Winkler comments that when Peter and the disciples are brought to the Sanhedrin, they recognize that spreading the Gospel will involve sacrifice and suffering and they declare they have to obey God and not men have the honour of spreading the Gospel. The number symbolic of perfection, seven, enumerates the attributes of the Lamb in Revelations. Friar Jude notes the recognition of Jesus by the Beloved Disciple, the impetuous response of Peter, and the adjustment of Jesus asking Peter about “agape” to “philia” to underline Jesus emphasis on what we have the possibility of being now.
Fr. Richard Rohr, OFM, began writing occasional letters that he called “Letters from Outside the Camp,” referring to the many usages of “outside the camp” in the Hebrew Bible. Fr. Richard suggests that such a position can support those who want to move beyond the contemporary political and religious “encampments” of our day.
In our ugly and injurious present political climate, it’s become all too easy to justify fear-filled and hateful thoughts, words, and actions, often in defense against the “other” side. We project our anxiety elsewhere and misdiagnose the real problem (the real evil), exchanging it for smaller and seemingly more manageable problems. The over-defended ego always sees, hates, and attacks in other people its own faults—the parts of ourselves that we struggle to acknowledge. Of course, we don’t want to give way on important moral issues, but this often means we also don’t want to give way on our need to be right, superior, and in control. Our deep attachment to this defended and smaller self leads us into our greatest illusions. Most of us do not see things as they are; we see things as we are. (Rohr, n.d.)
We are nudged by the Spirit to be “fishers of people” and we are reassured by Jesus of being part of His mission with the state of love, compassion, and mercy that we currently experience.
References
Acts of the Apostles, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved May 4, 2025, from https://bible.usccb.org/bible/acts/5?27
Janky, G. (2025, May 4). Creighton U. Daily Reflection. Online Ministries. Retrieved May 4, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/050425.html
John, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved May 4, 2025, from https://bible.usccb.org/bible/john/21?1
Meditation on Acts 5:27-32, 40-41. (n.d.). The Word Among Us: Homepage. Retrieved May 4, 2025, from https://wau.org/meditations/2025/05/04/1267049/
Psalms, PSALM 30 | USCCB. (n.d.). Daily Readings. Retrieved May 4, 2025, from https://bible.usccb.org/bible/psalms/30?2
Purfield, B. (n.d.). Appearances of the Risen Lord. Thinking Faith: The online journal of the Jesuits in Britain. Retrieved May 4, 2025, from https://www.thinkingfaith.org/articles/20080322_1.htm
Revelation, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved May 4, 2025, from https://bible.usccb.org/bible/revelation/5?11
Rohr, R. (n.d.). Moving Beyond Our Camps. Center for Action and Contemplation. Retrieved May 4, 2025, from https://cac.org/daily-meditations/moving-beyond-our-camps/
Schwager, D. (n.d.). Do You Love the Risen Lord Jesus above All Else? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 4, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=may4
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