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John 21:15-25 : Feed my lambs, Feed my sheep

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15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

21 Peter seeing him saith to Jesus, Lord, and what shall this man do?

22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

Kommentar

 

Eine Konversation nach dem Frühstück

Durch Joe David (maschinell übersetzt in Deutsch)

This inscription is on a stone at the church hall in South Ronaldsey, in the Orkneys, northeast of Scotland.

(Ein Kommentar zu Johannes 21:15-25)

Im ersten Teil dieses Kapitels waren sieben Jünger des Herrn nach Galiläa zurückgekehrt. Sie waren fischen gegangen, hatten Jesus am Ufer gesehen, waren seinen Anweisungen gefolgt, auf der rechten Seite des Bootes zu fischen, hatten ein Netz mit 153 Fischen ans Ufer gezogen und... als die zweite Hälfte des Kapitels beginnt, hatten sie gerade ihr Fastenbrechen mit ihm beendet. Jetzt entspannen sie sich.

Jesus sagt zu Petrus: "Liebst du mich?", und Petrus, vielleicht ein wenig erschrocken über die Frage, weil er denkt, die Antwort sei offensichtlich, antwortet mit "Ja", und Jesus antwortet: "Weide meine Lämmer". Diese Sequenz wird noch zweimal wiederholt, allerdings mit einigen Änderungen. Nach diesem ungewöhnlichen Gespräch erzählt der Herr ihnen allen ein kleines Gleichnis über das Jungsein und das spätere Altsein. Dann fordert der Herr Petrus auf, ihm zu folgen, und Petrus, offenbar eifersüchtig, fragt, was Johannes tun soll. Der Herr weist die Eifersucht des Petrus milde zurecht, indem er sagt: "Wenn dieser bleibt, bis ich komme, was geht dich das an?", aber dann sagt er auch Johannes, dass er ihm folgen soll.

Schließlich schließt das Johannesevangelium, und damit die Sammlung aller vier Evangelien, mit einer Erklärung des Johannes, dass er der Verfasser dieses Evangeliums ist.

Schauen wir uns nun das Gespräch, das Gleichnis und den Ausbruch der Eifersucht genauer an.

Nur zwei der sieben Jünger, Petrus und Johannes, werden in diesem Teil der Erzählung erwähnt. Petrus steht für den Glauben oder die Wahrheit, aber die Wahrheit über geistliche Dinge, von denen wir wirklich glauben, dass sie von Gott kommen. Johannes steht für das Gute oder die Liebe zum Nächsten. Ersteres ist im verstehenden Teil des Verstandes angesiedelt, letzteres im willensbetonten Teil des Verstandes.

Indem der Herr Petrus auffordert, seine Schafe zu weiden, sagt er, dass ihm nachzufolgen bedeutet, die Wahrheiten zu predigen, die alle Jünger jetzt über den Herrn, sein Kommen und darüber, wie ein Leben geführt werden sollte, wissen, um ein Nachfolger des Herrn in einer neuen Kirche zu sein. In dem Gespräch ist der Herr direkt und bohrend. "Simon, Sohn des Jonas, liebst du mich mehr als diese? Ich denke, Petrus wird gefragt, ob er den Herrn, Jesus, mehr liebt als seine galiläischen Freunde, auch wenn die Frage zweideutig ist: "Liebst du mich mehr als diese anderen sechs? Als Petrus das erste Mal antwortet, sagt er: "Herr, du weißt, dass ich dich liebe."

Auf diese erste der drei bohrenden Fragen antwortet der Herr: Weide meine Lämmer", während die Antwort danach lautet: Weide meine Schafe". Schafe und Lämmer stehen beide für Menschen, die gerne Gutes tun, aber während mit Schafen diejenigen gemeint sind, die gerne Gutes um des Nächsten willen tun, sind mit Lämmern diejenigen gemeint, die Gutes um des Herrn willen tun. Das erste ist das geistige Gut, und das zweite ist höher und wird himmlisches Gut genannt. Aber Menschen, die Gutes tun wollen, wissen zunächst nicht, was gut ist; das müssen sie aus dem Wort lernen und gelehrt werden. Deshalb wird Petrus aufgefordert, "sie zu nähren", was bedeutet, dass die Wahrheit angeben muss, wie das Gute zu tun ist. Um das Gute zu tun, müssen der Wille, es zu wollen, und der Verstand, der weiß, wie es zu tun ist, miteinander verbunden sein. Für ein erfolgreiches christliches Leben oder, in größerem Maßstab, für eine christliche Kirche, müssen "Petrus" und "Johannes" in Harmonie arbeiten.

Dann kommt das Gleichnis. "Als du jung warst, hast du dich vorbereitet und getan, was du wolltest. Aber wenn du alt wirst, musst du um Hilfe bitten, und ein anderer soll dich dorthin tragen, wo du nicht hin willst."

Das scheint nicht hierher zu passen, aber natürlich tut es das, und zwar auf zwei Arten. Der erste Weg ist im biblischen Text gegeben; es geht um den Tod des Herrn, dass alle Prophezeiungen ihn zu seiner Kreuzigung führten, wie erwähnt wird. Der zweite Weg ist eine Lektion für uns alle. Wenn wir jung, selbstbewusst und stark sind, haben wir das Gefühl, dass wir tun können, was wir wollen und keine Hilfe brauchen. Mit Versuchungen, Böses zu tun, können wir selbst fertig werden. Aber wenn wir weiser werden, erkennen wir, dass all unsere Kraft vom Herrn kommt, und wenn wir uns weiterhin nur auf uns selbst verlassen, werden die Versuchungen der Höllen zu stark sein, und wir werden dazu verleitet, das zu tun, was die Höllen für uns wollen, nicht was wir wollen. Wir müssen von Anfang an lernen, dem Herrn zu folgen und uns auf ihn zu verlassen. Das sagt er am Ende des Gleichnisses, wo es nicht zu passen scheint, bis wir das Gleichnis verstehen. "Und als er dies gesagt hatte, sprach er zu ihnen: Folgt mir nach." Das ist es, was auch wir tun müssen.

Petrus freut sich über die Verkündigung der Wahrheit und fühlt sich vielleicht herausgehoben, aber er erkennt auch, dass Johannes den Herrn liebt und im Gegenzug geliebt wird. Deshalb fragt er: "Und was soll dieser Mann tun?" Es scheint, dass die nötige Harmonie noch nicht vorhanden ist und dass Petrus eifersüchtig auf das Band ist und wahrscheinlich hofft, dass er die Gewissheit bekommt, dass er die Nummer eins ist... aber das passiert nicht. Petrus wird einfach gesagt, dass es keine Rolle spielt; er muss die ihm übertragene Aufgabe erfüllen.

Das erinnert mich an die Geschichte von Jakob und Esau, in 1 Mose 25, Esau ist der Erstgeborene und wird das Erstgeburtsrecht und den Segen von Isaak erben, wie es ihm zusteht. Durch eine List seiner Mutter betrügt Jakob Isaak und stiehlt, was Esau gehört. Dann flieht er nach Padan-Aram, bleibt dort bei seinem Onkel und wird reich. Erst auf der Rückreise, als er mit dem Engel ringt und seinen Namen in Israel ändern lässt, trifft er Esau wieder. Die Namensänderung bedeutet, dass nun, da Jakob reich an der Wahrheit des Wortes ist, durch die freundschaftliche Begegnung mit Esau, der ebenfalls reich ist, die beiden Zwillinge im Gleichnis zu einer Person verschmolzen werden können, die Israel genannt wird, was die Verbindung von Gut und Wahrheit im Geist bedeutet.

Esau bedeutet etwas Ähnliches wie Johannes, beide repräsentieren das Gute oder die wahre Nächstenliebe. Jakob bedeutet etwas Ähnliches wie Petrus, beide stehen für die aus dem Wort gelernte Wahrheit. Jede scheinbare Feindschaft zwischen ihnen, was wichtiger ist, kann beide nutzlos machen, und in einer Person, die engelhaft wird (was jeder anstreben sollte), gibt es keine Feindschaft. Die Wahrheit ermöglicht das Gute, und das Gute inspiriert die Wahrheit, um etwas zu erreichen. Obwohl wir getrennt von ihnen denken und sprechen können, sind sie (vollkommen im Herrn und weniger in den Engeln) zu einer Einheit verbunden, so dass sie als verheiratet angesehen werden können. Die Vermählung des göttlichen Guten und der göttlichen Wahrheit des Herrn ist der Ursprung der gesamten Schöpfung. Ja, der ganzen Schöpfung.

Diese Ehe von Gut und Wahrheit und die Notwendigkeit, dass beide in unserem Leben in Gleichgewicht und Harmonie wirken, ist ein zentrales neuchristliches Konzept.

In den Evangelien gibt es nur eine weitere Geschichte, die nach dieser Geschichte spielt. Darin schließen sich die übrigen Jünger den hier erwähnten sieben an, um die letzten Befehle des Herrn zu hören.

Aus Swedenborgs Werken

 

Arcana Coelestia #2788

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2788. That 'on the third day' means that which has been completed, and the beginning of sanctification, is clear from the meaning of 'the third day'. 'Day' in the Word means state, 23, 487, 488, 493, 893, as also does 'year', and as in general do all periods of time - an hour, day, week, month, year, or age; also morning, midday, evening, and night; and spring, summer, autumn, and winter. And when 'the third' is added to any of these the end of that state, and at the same time the beginning of the next, are meant. Here, the subject being the sanctification of the Lord which was effected by means of temptations, 'the third day' means that which has been completed and at the same time the beginning of sanctification, as also follows from what has been said previously to this. The reason for this meaning is that when He had fulfilled everything the Lord was to rise again on the third day, for the things that were done by the Lord while He lived in the world, that is, the things that were yet to be done by Him, were embodied within the representatives of the Church as though they had already been done. This was as it is with the internal sense of the Word, for with God that which is yet to come to pass and that which already is are one and the same; indeed to Him the whole of eternity is here and now.

[2] This is why the number three was representative not only in the Ancient Church and in the Jewish but also among various gentile nations; see what has been stated about this number in 720, 901, 1825. That such was the origin of the meaning of 'three' is clear in Hosea,

We will return to Jehovah, for He has wounded and will heal us; He has stricken and will bind us up; He will revive us after two days, on the third day He will raise us up that we may live before Him. Hosea 6:1-2.

Here 'the third day' stands for the coming of the Lord and His resurrection. The same is clear from Jonah, in that he was in the stomach of the fish three days and three nights, Jonah 1:17, to which the Lord refers in Matthew as follows,

As Jonah was in the belly of the whale three days and three nights, so will the Son of Man be three days and three nights in the heart of the earth. Matthew 12:40.

[3] It should be realized that in the internal sense of the Word 'three days' and 'the third day' have the same meaning, as also do 'three' and 'third' in the following places: In John,

Jesus said to the Jews, Destroy this temple and in three days I will raise it up. He was speaking of the temple of His body. John 2:19-21; Matthew 26:61; Mark 14:58; 15:29.

It is a well known fact that the Lord rose again on the third day.

[4] For the same reason the Lord also distinguished three periods in His life: in Luke,

Go and tell that fox, Behold, I cast out demons and perform cures today and tomorrow, but on the third day I reach completion. Luke 13:32.

Also, the Lord underwent the final temptation, which was that of the Cross, at the third hour of the day, Mark 15:25. Three hours later, that is, at the sixth hour, darkness fell over the whole land, 1 Luke 23:44. And three hours after that, at the ninth hour, the end came, Mark 15:33-34, 37. But in the morning of the third day He rose again, Mark 16:1-4; Luke 24:7. See also Matthew 16:21; 17:22-23; 20:18-19; Mark 8:31; 9:31; 10:33-34; Luke 18:33; 24:46. From all this, and especially from the Lord's resurrection on the third day, the number three was representative and possessed a spiritual meaning. This fact becomes clear from the following places in the Word:

When Jehovah came down upon Mount Sinai He told Moses that he was to sanctify the people today and tomorrow and they were to wash their garments and be ready on the third day, for on the third day Jehovah would come down. Exodus 19:10-11, 15-16.

When they travelled from the mountain of Jehovah on a three days' journey, the Ark of Jehovah travelled before them on the three days' journey to search out rest for them. Numbers 10:33.

There was thick darkness for three days in all the land of Egypt, and nobody could see his brother for three days, but the children of Israel had light. Exodus 10:22-23.

[5] The flesh of a sacrifice made as a vow-offering or as a freewill-offering was to be eaten on the first and the second day; nothing was to be kept until the third day but was to be burned, because it was an abomination. So too with the flesh of a sacrifice made as a 'eucharistic' offering; if this was eaten on the third day the one offering the sacrifice would not be accepted and that soul would bear his iniquity. Leviticus 7:16-18; 19:6-7.

Anyone who touched a dead body was to purify himself on the third day, and on the seventh day he would be clean. If he did not do so that soul would be cut off from Israel. And one that was clean was to sprinkle water over the unclean person on the third day and on the seventh day. Numbers 19:12-13, 19.

Those who had killed someone in battle and had touched one who had been slain were to purify themselves on the third day and on the seventh day. Numbers 31:19.

[6] When they came into the land of Canaan the fruit of a tree was to be uncircumcised for three years and not eaten. Leviticus 19:23.

At the end of three years they were to bring every tenth part of their produce in that year and deposit it within their gates so that the Levite, the sojourner, the orphan, and the widow might eat. Deuteronomy 14:28-29; 26:12.

Three times a year they were to keep a feast to Jehovah. And three times a year every male person was to appear before the face of the Lord Jehovah. Exodus 23:14, 17; Deuteronomy 16:16.

Joshua told the people that in three days they would be crossing the Jordan and inheriting the land. Joshua 1:11; 3:2.

Jehovah called to Samuel three times and the third time he answered Him. 1 Samuel 3:8.

[7] When Saul wished to kill David, David hid in the field until the third evening. Jonathan told David, I will sound out my father on the third day from now. Jonathan said that he would shoot three arrows to the side of the stone. And David fell face to the ground, before Jonathan and bowed down three times.12, 19, 20, 35, 36, 41.

David was to choose one of these three things - either seven years of famine in the land, or his own flight before his enemies for three months, or pestilence in the land for three days. 2 Samuel 24:12-13.

[8] There was a famine in the days of David for three years, year after year. 2 Samuel 21:1.

Elijah stretched himself over the dead boy three times and revived him. 1 Kings 17:21.

When he had built the altar to Jehovah, Elijah told them to pour water over the burnt offering and over the wood three times. 1 Kings 18:34.

Fire consumed the captains of fifty sent on two occasions to Elijah, but not the one sent on the third occasion. 2 Kings 1:13-14.

It was a sign to King Hezekiah that they were to eat in that year what had grown of itself, and in the second year further growth from the same; but in the third year they were to sow, reap, plant vineyards, and eat the fruit of these. 2 Kings 19:29.

[9] Daniel went into his house and had the windows open in his [upper] chamber towards Jerusalem, where three times a day he gave thanks on his knees and prayed. Daniel 6:10, 13.

Daniel was mourning for three whole weeks, not eating pleasant bread, nor drinking wine, nor anointing himself, until the three whole weeks were completed. Daniel 10:2-3.

Isaiah went naked and barefoot three years as a sign and a portent against Egypt and against Cush. Isaiah 20:3.

Out of the Lampstand went three branches on either side, and three almond-shaped cups on each branch. Exodus 25:32-33.

In the Urim and Thummim there were three precious stones in each row. Exodus 28:17-20.

[10] In the New Temple there were to be three chambers on this side of the gate and three on that, and all three were to measure the same. And the breadth of the gate to the vestibule of the house was to be three cubits this way and three cubits that. Ezekiel 40:10, 21, 48.

In the New Jerusalem there were to be three gates to the north, three to the east, three to the south, and three to the west. Ezekiel 48:31-34; Revelation 21:13.

The same may be seen in the following places:

Peter denied Jesus three times. Matthew 26:34, 69 and following verses.

The Lord said to Peter three times, Do you love Me? John 21:17.

Also, in the parable about the man who planted a vineyard, he sent servants three times, and at length his own son. Luke 20:12; Mark 12:2, 4-6.

The labourers in the vineyard were hired at the third hour, the sixth hour, the ninth hour, and the eleventh hour. Matthew 20:1-17.

And concerning the fig tree which, because it bore no fruit for three years, was to be cut down. Luke 13:6-7.

[11] Just as a group of three and a third one were representative, so also was a third part, as in the following:

Minchahs consisted of two tenths of fine flour mixed with a third part of a hin of oil, and the wine for the drink-offering was a third of a hin. Numbers 15:6-7; Ezekiel 46:14.

In Ezekiel it is said that he was to run a razor over his head and over his beard, and then to divide his hair, burning a third part in the fire, striking a third around the city with his sword, and scattering a third to the wind. Ezekiel 5:1-2, 11.

In Zechariah it is said that in the whole land, two parts were to be cut off, and the third would be left. Yet this third would be led through fire and tested. Zechariah 13:8-9.

[12] In John it is said that when the first angel sounded there came hail, and fire mixed with blood; and it fell on to the earth so that a third part of the trees were burned. The second angel sounded and so to speak a great mountain burning with fire was cast into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures who had their being in the sea. And a third part of the ships was destroyed. The third angel sounded and there fell from the sky a great star burning like a torch and it fell upon a third part of the rivers. The name of the star is Wormwood. The fourth angel sounded and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of these was blacked out, and the day had no light for a third part of it, nor likewise the night. Revelation 8:7-12.

[13] The four angels were released to kill a third part of mankind. Revelation 9:15.

A third part of mankind was killed by these three, fire, smoke, and brimstone, which went forth out of the mouths of the horses. Revelation 9:18.

The dragon drew with his tail a third part of the stars of heaven and cast them down to the earth. Revelation 12:4.

'A third part' however means something which is not yet finished, whereas 'a third' and 'a group of three' mean that which has been finished - evil in the case of the evil, good in the case of the good.

Fußnoten:

1. or over the whole earth

  
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Thanks to the Swedenborg Society for the permission to use this translation.