Feeding His Sheep

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.

Feed My 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 

Many and Mite

The texts from the Roman Catholic Lectionary today present the vision of the uncountable number of people responding to the invitation of the Lamb to full life and the total self emptying that characterizes that fullness.

Our Mite

The reading from the Book of Revelation presents the vision of the Lamb and the 144,000.

* [14:1] Mount Zion: in Jerusalem, the traditional place where the true remnant, the Israel of faith, is to be gathered in the messianic reign; cf. 2 Kgs 19:30–31; Jl 3:5; Ob 17; Mi 4:6–8; Zep 3:12–20. A hundred and forty-four thousand: see note on Rev 7:4–9. His Father’s name,foreheads: in contrast to the pagans who were marked with the name or number of the beast (Rev 13:16–17).

* [14:4] Virgins: metaphorically, because they never indulged in any idolatrous practices, which are considered in the Old Testament to be adultery and fornication (Rev 2:14–15, 20–22; 17:1–6; cf. Ez 16:1–58; 23:1–49). The parallel passages (Rev 7:3; 22:4) indicate that the 144,000 whose foreheads are sealed represent all Christian people.

* [14:5] No deceit: because they did not deny Christ or do homage to the beast. Lying is characteristic of the opponents of Christ (Jn 8:44), but the Suffering Servant spoke no falsehood (Is 53:9; 1 Pt 2:22). Unblemished: a cultic term taken from the vocabulary of sacrificial ritual. (Revelation CH 14, n.d.)

Psalm 24 is a prayer for entrance into the Temple.

* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10). (Psalms, PSALM 24 | USCCB, n.d.)

In the Gospel of Luke, Jesus praises the Widow’s Offering.

* [21:1–4] The widow is another example of the poor ones in this gospel whose detachment from material possessions and dependence on God leads to their blessedness (Lk 6:20). Her simple offering provides a striking contrast to the pride and pretentiousness of the scribes denounced in the preceding section (Lk 20:45–47). The story is taken from Mk 12:41–44. (Luke, CHAPTER 21 | USCCB, n.d.)

Gladyce Janky comments that human poverty comes in many forms, some of which are not visible but buried deep within the suffering person.  Perhaps one of the reasons this account is so powerful is because her poverty is not named.  The lack of details lets readers imagine what they might have in common with her story. 

Her life might be more difficult than I imagine, but she appears to have abundant faith, hope, and trust in God’s promises, as demonstrated by her actions in the temple.  Her choosing to let go of the two small coins reminds me of the Suscipe of St. Ignatius of Loyola.

Take, Lord, and receive all my liberty,
my memory, my understanding,
and my entire will,
All I have and call my own.
You have given all to me.
To you, Lord, I return it.
Everything is yours; do with it what you will.
Give me only your love and your grace,
that is enough for me.

Although I will never know her name, her story is an enduring account of how even the smallest actions can have a lasting influence throughout salvation history.  She knows everything she has is from God and gives her life-sustaining coins back to God.  What seems like a small action on the part of a person of limited social status in antiquity is an inspiration that has lasted for more than two thousand years.    And she reminds me that I never know (besides God) who is watching me or how my actions might influence them. (Janky, n.d.)

Don Schwager quotes “Mercy and compassion are never worthless,” by Leo the Great, 400-461 A.D.

"Although the spite of some people does not grow gentle with any kindness, nevertheless the works of mercy are not fruitless, and kindness never loses what is offered to the ungrateful. May no one, dearly beloved, make themselves strangers to good works. Let no one claim that his poverty scarcely sufficed for himself and could not help another. What is offered from a little is great, and in the scale of divine justice, the quantity of gifts is not measured but the steadfastness of souls. The "widow" in the Gospel put two coins into the "treasury," and this surpassed the gifts of all the rich. No mercy is worthless before God. No compassion is fruitless. He has given different resources to human beings, but he does not ask different affections." (excerpt from Sermon 20.3.1) (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:1-4 comments that when we give in a spirit of selfless love, we are opening ourselves up to Jesus in a way that giving from our excess does not. So ask yourself whether there is an area in your life that you might be reluctant to offer to the Lord.

If you listen for the prompting of the Holy Spirit, he will help you discern how to give and where. He may call you to give more money to a local charity or maybe to give more of your time to your family, your coworkers, or your friends. Or maybe he will ask you to give attention to your prayer. Whatever sacrifice you are led to make, you can be sure that it will bring you closer to Jesus!

“Lord, help me to live a sacrificial life—to give without counting the cost out of love for you!” (Meditation on Luke 21:1-4, n.d.)

Friar Jude Winkler recalls the attack of Satan and his minions on the Church before the Lamb reveals the symbolic assembly of 12 patriarchs times 12 apostles times more people than we can count to make Christ the centre of life to destroy evil. In the Gospel, the rich may give more but the widow has given her all! Friar Jude reminds us to try our hardest with gifts and weakness we receive from God.

Fr. Richard Rohr, OFM, describes how several of Jesus’ parables use the image of a wedding banquet. 

Jesus is always undercutting what we think is common sense. This passage calls us to nondual thinking and to change our entire form of consciousness. “When you have a party, invite those who are poor, crippled, maimed, or blind, because the fact that they cannot pay you back will mean you are fortunate” (14:13)—because now you are inside of a different mind that will allow you to read all your life from a worldview of abundance instead of a worldview of scarcity. God is clearly into abundance and excess, and God’s genuine followers share in that largesse: first in receiving it and resting in it, then in allowing it to flow through them toward the world. (Rohr, n.d.)

We seek the Wisdom of the Spirit to enlighten our thinking and open our mind to act in response to the Way that Jesus invites us to follow.

References

Janky, G. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries, from https://onlineministries.creighton.edu/CollaborativeMinistry/112524.html 

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2024, from https://bible.usccb.org/bible/luke/21? 

Meditation on Luke 21:1-4. (n.d.). https://wau.org/meditations/2024/11/25/1136568/ 

Psalms, PSALM 24 | USCCB. (n.d.). Daily Readings. Retrieved November 25, 2024, from https://bible.usccb.org/bible/psalms/24?1 

Revelation CH 14. (n.d.). USCCB Bible Readings. https://bible.usccb.org/bible/revelation/14?1 

Rohr, R. (n.d.). The Wedding Banquets. Center for Action and Contemplation. Retrieved November 25, 2024, from https://cac.org/daily-meditations/the-wedding-banquets/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 25, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov25