Friends, we are in the Gospel of John, toward the end of John, and I want to do something slightly different. Let me introduce my sermon, and then we'll read the text. How about that? I want to start with a semi-bold thesis. The last time I did this, I suggested that one of the reasons in which Jesus has not returned is because the church has not yet prayed for it. And I received some, let's call it helpful criticism of that thesis. And so I wanna start with another one to see what helpful criticism I can receive this time. And that is to say that without this text, without John 21, that we would be at a loss as to what to do with Peter. that we would have really no category or framework by which we can understand what happens to Peter. And that's because in the last days of Jesus, as we've seen through our now conclusion of the book of Luke, we've seen that there are two significant departures from Jesus' disciples. First in the betrayal of Judas, and secondly, in the denials of Peter. And so we know from those sermons, from studying those texts, that these two significant departures were different, but how? It's that framework, it's that sort of paradigm or that thesis, really, that I come to explore now from John chapter 21. Now take your little handout, turn in your Bibles to the Gospel of John, chapter 21, beginning in verse 15. Beloved, hear now the word of the Lord. And when they had finished breakfast, Jesus said to Simon Peter, Simon, son of John, do you love me more than these? And he said to him, yes, Lord, you know that I love you. He said to him, feed my lambs. He said to him a second time, Simon, son of John, do you love me? And he said to him, yes, Lord, you know that I love you. And he said to him, tend my sheep. He said to him a third time, Simon, son of John, do you love me? And Peter was grieved because he had said to him the third time, do you love me? And he said, Lord, you know everything. You know that I love you. Jesus said to him, feed my sheep. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted. But when you are old, you will stretch out your hands and another will dress you and carry you where you do not want to go. This is this, he said, to show by what kind of death he was to glorify God. And after saying this, he said to him, follow me. This is the word of the Lord. Let's go now to him and pray for his blessing. Father, we would come to you now and ask that you would send us your spirit, that we would know and see Jesus, that we would behold him face to face here in this text, and that you would bless us with understanding, yes, with insight and wisdom. but most of all that you would bless us with faith in Jesus Christ and that through him you would forgive us our sins and welcome us into your eternal kingdom. We pray this in his name, amen. As I said, I wanna come to this text and explore why we need it. Why we need it to really understand the person of Peter. Because I think, again, without it, you go from this kind of awful view of Peter, really, right, into the book of Acts, and it's just kind of this radically different person. I think if you're a disciple of Jesus at the time, you would have known of Peter's denials. In fact, in John's telling of the denials, there's another disciple there with him when it happens. And so this is a pretty grievous public sin. Especially when you consider the fact that Jesus himself in Matthew chapter 10 says that if you deny him before other men, he shall deny you before the Father. No doubt those words are ringing through the ears of the disciples. But what we have here is what we need to truly understand intercession. What we need to really understand to grapple with salvation in our own lives. This morning we explored the question of why me? Why is grace poured out upon someone so sinful, such as myself? And here we see the framework again of restoration from Jesus himself. And as we look at this, I want you to understand that these questions are not necessary in the sense that if Jesus doesn't ask, then Peter's not saved. Don't hear me saying that. Understand that these sorts of questions, this sort of framework here, is there to show externally what has happened internally in the life of Peter. Because I think today we see a radically different Peter than we did this morning. So first I wanna show you that Christ restores Peter's position. In his restoration of the whole of Peter, he begins with his position. Now some of you know that I'm kind of a nerd. Went camping the other day, and on my way to the campsite, which took about an hour and 45 minutes, I did what any 29-year-old would do, and I pulled up a podcast of Sinclair Ferguson, kind of teaching on Robert Murray McShane, whom all of you know. He died at 29, interestingly, which is why the podcast interests me, of course. But on the way home, I listened to a podcast by Sinclair Ferguson on the Restoration. Now, before I lose you all to sleep, trust me, it's a very interesting story. The English Civil War happened during the middle of the 1600s. And during that Civil War, actually, the Westminster Confession of Faith was written, along with the catechisms and so on. But at the end of it, something sad sort of happens. is this thing called the restoration. The restoration of the monarchy. King Charles II comes back from the Netherlands and is put back on the throne. And with that is kind of the dashed hopes of every Presbyterian, hoping that Presbyterianism would take over England. I confess that I didn't just give a great plug for that podcast, but it was very interesting. I do promise you that. But his idea of restoration in England began with a man retaking his position. It was necessary at the time to prevent chaos for someone to simply have the position of king. And so it's important to understand that this may seem pedantic, what I'm about to tell you about Jesus restoring Peter's position. It may seem like a formality, but it is highly necessary. highly necessary, because just as Peter publicly denied Jesus three times over, Jesus makes it a point to publicly restore him thrice more. Just as Peter denied Christ those three times, and in kind of that progression that Pastor Brent showed us this morning of getting even more heinous with each denial, You see here in John 21 that Jesus goes to Peter and he says the same question three times, do you love me? But what's interesting is he actually begins with a slightly different question. You notice that? Look back with me here in verse 15. They finish breakfast and he says to Simon Peter, Simon, son of John, do you love me more than these? Now there's some debate as to what he's talking about. There's really only two options here. Do you love me more than the fishing equipment? You see the disciples after the death of Jesus, what did they do? They returned fishing. What were they good at? How could they make money? Their rabbi was gone. Of course, I think that's a bit silly. I don't think there's any question there. The second understanding, which I find to be the most convincing here, is Simon, son of John, do you love me more than the other disciples? You see, it's the same question from earlier in Jesus's ministry. Peter says, oh, no, no, no, no. Everybody else, okay, everybody else is going to deny you, but I will go with you even to death. They don't love you as much as I do. And so Jesus, in his restoration of Peter, comes back and asks him now, Peter, do you love me more than the disciples? More than the rest of them? And Peter's answer is very interesting. It's very interesting for two reasons. First, he says yes, but not in the sense that we would kind of understand it, right? If I said, hey, do you love me more than your parents? And you said, yes, I would take that as an affirmation that you love me more than your parents. And I think the English translation we have here actually betrays us. In fact, what he's saying is not necessarily yes, but rather, indeed, Lord, you know that I love you. He's affirming Jesus' question, do you love me? Not, do you love me more than the disciples? And you see, this is a radical change. I mean, earlier in the ministry, how many times have we seen the disciples again and again and again bicker about who is the greatest? How many times have we seen the disciples fight amongst themselves? And here we have a prime example of the disciples able to cast one of their own out. And Jesus begins with this very incisive question, Peter, do you love me more than them? And Peter doesn't say a word about the other disciples. He doesn't say, yes, I still love you more than them. He doesn't say, yes, I am still the greatest. There is no claim. There is no pride. It is merely a response. Yes, Lord, you know that I love you, period. But notice secondly that Peter's response is reliant upon who Jesus is. He doesn't say, yes, period. He says, indeed, Lord, you know that I love you. You know this very fact. And this helps us understand that Jesus is actually trying to get out of Peter this precise thing, that he's trying to get Peter to say, Jesus, you already know the answer to the question because you're God. You know everything. And so if I don't love you, if I shouldn't be a disciple anymore, if I shouldn't have this position among my brothers anymore, tell them. Say it, but you know that I love you. Peter's proof for his love for Jesus is not upon the things that he's done, is not upon his exploits and his greatness. He casts himself at the feet of Jesus and says, you know my heart. You know I'm telling the truth. You know that I love you. And so we see that Jesus restores the position of Peter from among his brothers. By taking these three denials and showing not only Peter himself, what's happened internally, the change of Peter, but also his brothers in ministry, the disciples among him, that Peter's denials have gone away. That Peter is one of them. that unlike Judas, Peter is here to stay. You see why then I hope so far that we need this. We need this passage to understand why Peter isn't like Judas. But secondly, we need to understand that Christ is not just restoring his position, but his calling. You see, three times Peter is asked, do you love me? And three times he says, Lord, you know that I love you. And then we get three responses of Jesus. Feed my lambs, tend my sheep, feed my sheep. At the risk of putting you back to sleep in 1660, in the restoration of England, King Charles didn't just come and grab a throne or a crown. He began to rule differently than his father. You see, his position can rightly be distinguished from his reign in the sense that you need the position to reign, but what you do with the position now is in question. You see, how Peter is to act as a disciple is now in question. And these responses confirm to Peter that Jesus still expects him to engage in apostolic ministry. That Peter is supposed to be, in a word, a pastor. But notice he doesn't say, be this. He doesn't say, be this type of person. He doesn't say, be a pastor, be a shepherd. Notice he, instead of nouns, if you will, he gives him verbs. Feed, tend, feed. You see, Peter's calling as an apostle is to be one of constant action. We did this kind of song and dance a couple weeks ago when we asked the question, what does it mean to be a Christian? It means to do something. It means to actively pursue Christian actions. You see, Peter here is told by Jesus to do these things as confirmation, both of his love for Jesus and a confirmation of Jesus's restoration of Peter. You see, he doesn't simply say, okay, Peter, you're a Christian, congratulations, I'm not excommunicating you, but you're done, okay? He doesn't say that. He could have, but Jesus had different plans for him. And so he reminds him that your calling is to feed and tend the flock of Christ. I don't think we need to read too much into kind of the differences here of feed the lambs, tend the sheep, feed the sheep. There's really no progression here. This is just a general picture of servant leadership, of being among sheep. And if any of you have been among sheep, it's not really a glamorous life. It's not really a lifestyle which is one to be desired. Most notably because sheep are, if I can say this, really dumb. They are constantly living in filth and they're scared of even the ones who would protect them. And so even in this description, Jesus is calling Peter to a difficult task, but I want you to note that it's an easier task than the one he asked for. Though the work of a shepherd is difficult, though the work of a pastor is difficult, Peter promised to go to death with Jesus. And Jesus is saying, you didn't need to do that. This is what I expect you to do. This is your calling. And I think this is a general principle which really guides everyone. I could say a bunch of words about pastors and maybe this is the place to do it, but I think this is actually a general principle for everything. that Jesus' response confirms Peter's love. And then he says, therefore, go do these things. And so if I were to ask you, do you love Jesus? And then inquire your disposition about your job. Or about your family. Or, dare I say, the governor of Pennsylvania. I would expect a Christian response. Is that fair? Is that fair? Can I expect that? I think so. This is the general principle which guides our entire lives, that if we confess to love Jesus, then we must obey his commands. Jesus says, this is how you shall know that they love me, if they obey my commandments. So he's laying before Peter, and indeed before all of us, the test. You say you love me, Peter, then feed my sheep. Tend to my lambs. And just quickly also note that they're Jesus's lambs. He doesn't transfer ownership of you to your pastor, he doesn't transfer the ownership of Christians, but Jesus maintains his position as the great shepherd of the sheep, to whom Peter and every minister of the gospel shall give an account for your welfare one day. But we have to go to, I think, the most striking part of the passage, the restoration of Peter's vow. A lot of people focus on the three questions and the three responses. I think with good reason, there's a lot there. But notice what comes after. I think this is the more fascinating. Verse 18 begins this section. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted. But when you were old, you will stretch out your hands and another will dress you and carry you where you do not want to go. This, Jesus said, to show by what kind of death he was to glorify God. What's striking is that Jesus ends the restoration of Peter's position and calling with a restoration of Peter's vow. Yes, Lord, I shall die with you. The spirit was willing, but the flesh was weak. Peter didn't go through with it. He denies Christ. He hears the rooster. He weeps bitterly. And now throughout the joy of being restored to a disciple and being overjoyed with his restoration of his calling to ministry, Jesus ends it with the bad news that Peter will die for Jesus' sake. That what he promised to Christ will come to pass. And that if I could kind of go back in time and name this sermon, I would name it Be Careful What You Wish For. Because what happens here is that Jesus somehow, and I wanna kind of look at this for a moment, somehow is glorified in Peter's death. But it's not just any type of death. Look at what it says here again in verse 18. You've got this proverb, when you were young you used to be free, you could go wherever you wanted to go. But then when you're old, another will dress you and carry you where you do not want to go. But nestled in there is this little phrase, you will stretch out your hands. This is a very, very common expression for crucifixion. You see, Jesus is prophesying that Peter's vow of dying like Jesus will come to pass. And that Peter will be crucified. And we have all sorts of kind of, I think, highly exaggerated stories of Peter's death where he asked to be crucified upside down because he wasn't worthy of being crucified the way Jesus was. I don't know if I go so far as to trust them, but what I do see here is that one day Peter will have a cross tied to him as he's led to execution. And this, I think, is a little scary. I think a little scary for Peter, maybe a little scary for us. I think it may be hard to understand how on earth would Christ be glorified by a death like this? Isn't Jesus' death on a cross the most horrifying thing in human history? How could this be glorifying? You know who answers the question? Peter himself. If you go to 1 Peter chapter four, you read these words. Beloved, do not be surprised at the fiery trial when it comes upon you to test you as though something strange were happening to you, but rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed. You see, this is how Christ is glorified in a crucified Peter. That just as Peter suffered and died as Christ, so too shall he share in his new life. That this is a testimony and a witness to the veracity of the gospel. That this man was willing to be crucified for it. And that that would encourage, in this paradoxical way, the church of Christ. So friends, What are we to take away from Peter's restoration? How are we to understand this full restoration? I think they're summed up in the last two words of our passage. Christ turns to Peter and says, follow me. Now this is a striking, striking statement from Jesus because this is precisely what Peter said in the John version of the whole narrative about Lord I'll never leave you, I will follow you is what he says. Jesus looks at him and says follow me. And so Peter does for 30 some odd years or something like that and then he dies. And he gives to us passages of scripture. He gives to the church many decades of faithful ministry. But he lays before us in this passage the general principle that maybe before Christ you could dress as you wanted and you were free to sin. And the world perhaps loved you. But now that you are in Christ, you are old, and many hate and revile you for his namesake. Many cock their heads at you and say, you believe that? That's really weird. What does restoration get you in this life? A temporary pain in the flesh. Ridicule, suffering, pain, perhaps even a martyrdom. But what comes with it? What comes after Peter's death, or after this narrative with Jesus? Peter goes on to bold ministry for the gospel of Jesus Christ. And where is Jesus, Peter now? I'll give you the answer. He's with Jesus forever, never having to worry about these things again. So friends, what's the difference between Peter and Judas? A great deal. But namely, the restorative power of the gospel in the heart of Peter and a true love and faith in Jesus Christ. Do you trust him? Beloved friends, do you love Jesus Christ? I pray you would say, indeed, Lord, you know that we love you. Let's pray. Heavenly Father, we thank you so much for Jesus Christ. We thank you that he has interceded on our behalf, just as he interceded on Peter's behalf, and that he makes us new creations, ready and willing to follow him. Would you give us your Holy Spirit then to be like Peter, to answer like Peter, and to imitate him insofar as he imitates Christ? Lord, would you work this in us for the glory of Jesus? Whether that results in a long life and a peaceful death, or even suffering at the hands of the world, would you be glorified, and would you have your way in us? We pray this in Jesus' name, amen.