Lambs (721)(arnion = diminutive form of aren = sheep, lamb, a word that speaks of the harmless nature of the animal) in simple terms means "a little lamb." Jesus describes believers as "little lambs" (Jn 21:15) but most often in Scripture, Jesus Himself is referred to as arnion! In is fascinating "paradox" that Jesus is called arnion most often in Revelation which chronicles His victorious return to defeat the devil and the forces of evil forever. In Revelation John records the picture of the risen, glorified Christ, who was slain as the sacrificial lamb on Calvary (cp Jn 1:29 which uses amnos), Who therefore is worthy to open the seals of the Revelation Scroll and worthy to be worshipped forever... And I saw between the throne (with the four living creatures) and the elders a Lamb (arnion) standing, as if slain (perfect tense = past completed slaying, with ongoing effect ~ permanence of Jesus' sacrifice), having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. (Rev 5:6) (Voices... Rev 5:11) saying with a loud voice, "Worthy is the Lamb that was slain (perfect tense speaks of permanent, efficacious effect of His slaying/crucifixion) to receive power and riches and wisdom and might and honor and glory and blessing." NIDNTT... In the ancient world sheep together with other small livestock were kept in herds, and for that reason are usually referred to in the plural. The word probaton, which is relatively frequent in the NT, was originally a generic term for all four-legged animals, especially tame domestic animals, only later was it restricted to sheep. amnos denoted from the outset a young sheep, frequently a one-year-old lamb, especially as used for sacrifice on numerous cultic occasions. In non-sacrificial contexts, the lamb as an animal for slaughter was called arēn. The diminutive form arnion originally meant lambkin, but later simply a lamb. In a figurative theological context (especially in Matt. and Jn.) Israel and the Christian church are often referred to as sheep (probata), and occasionally (in Jn. and 1 Pet.) Jesus is likened to a lamb, amnos (in Jn.), arnion (in Rev.). Gess writes... It is important to note the observation by J. Jeremias (TDNT I 340) that by the NT period this word was no longer thought of as a diminutive. There is therefore no biblical basis for referring to Christ as a “lambkin”, however endearing the idea may be. The thought is rather that the judge of all the earth is he who died for us, and even as sovereign Lord he still bears the marks of his passion (Rev 5:6). The use of arnion in Jn 21:15 conveys the implication of a follower of Christ who is helpless and dependent, like a little lamb! Arnion - 30x in 28v - 21.15" class="scriptRef">John 21:15; Rev 5:6-note, Rev 5:8-note, Rev 5:12-note, Rev 5:13-note; Rev 6:1-note, Rev 6:16-note; Rev 7:9, 10-note, 4" class="scriptRef">Rev 7:14-note, Rev 7:17-note; Rev 12:11-note; Rev 13:8-note, Rev 13:11-note; Rev 14:1, 4-note, Rev 14:10-note; Rev 15:3-note; Rev 17:14-note; Rev 19:7-note, Rev 19:9-note; Rev 21:9-note, Rev 21:14-note, Rev 21:22, 21-note, Rev 21:27-note; Rev 22:1-note, Rev 22:3-note. NAS = Lamb(27), lamb(1), Lamb's(1), lambs(1). Arnion - 4x in the non-apocryphal Septuagint - Ps 114:4, 6; Jer 11:19; 50:45; As noted, the Revelation repeatedly refers to Jesus as arnion, Tony Garland writing... “When John turned, he saw, not a Lion, according to the Elder’s announcement, but a Lamb, according to the prior historical fact.” For the Lion of Judah must first be the Lamb of God in order to purchase redemption and earn the right to go forth as a Lion in judgment. Here we see the character of God—grace and mercy preceding judgment. “In one brilliant stroke John portrays the central theme of NT revelation—victory through sacrifice.” Arnion originally meant little lamb or young sheep. “The imagery derives from the Passover, when Jewish families were required to keep the sacrificial lamb as a household pet for four days before sacrificing it (Ex 12:3, 4, 5, 6).” The only other occurrence of arnion in the entire NT is John’s gospel, where it is used of the Christian community (Jn 21:15)....“In Revelation the name ‘Lamb’ (arnion, literally, ‘little lamb’) is used more often than any other name or title of Christ. John called Him the Lamb twenty-eight times.” Twice in John’s gospel, John the Baptist refers to Jesus as “the Lamb of God,” referring to His impending sacrifice which will atone for the sins of the world (Jn 1:29, 36). Isaiah also described the Messiah as a sacrificial lamb, a passage which Philip explained to the Ethiopian eunuch (Isa 53:7; Acts 8:32, 33, 34, 35). Peter describes the precious, sinless blood of Christ “as of a lamb without blemish and spot,” an allusion to the Passover lamb whose blood “covered” the Israelites from the destroying angel in the plague which took the firstborn of Egypt (1Pe 1:19 cf. Ex 11:5, 6; 12:3-13). In fulfillment of the requirement that no bones of the lamb may be broken (Ex. 12:46; Ps. 34:20), the Roman soldiers found Jesus already dead and did not break his legs as they did those of the thieves crucified beside him (John 19:33, 34, 35, 36). Paul clearly understood Jesus to be the Passover lamb. “For indeed Christ, our Passover, was sacrificed for us” (1Co 5:7). It is by “the blood of the Lamb” that believers overcome the diabolos who “throws-against” them accusations (Rev 12:11), for it is the blood which cleanses them of sin and provides their white robes. It is the blood of Christ which provides for their eternal life as those who are written in the “Book of Life of the Lamb slain from the foundation of the world” (Rev. 13:8). The Lamb is to be contrasted with the beast throughout the Revelation. (See A Lamb and a Beast) (A Testimony of Jesus Christ - Revelation 5:6) METAPHOR OF LAMBS & SHEEP Longman notes that... Sheep (See also several other Bible Dictionary discussions on Sheep) are the most frequently mentioned animal in the Bible, with nearly 400 references if we include references to flocks. Additionally, the figure of the shepherd receives approximately 100 references. This prominence grows out of two phenomena—the importance of sheep to the nomadic and agricultural life of the Hebrews, and the qualities of sheep and shepherds that made them particularly apt sources of metaphor for spiritual realities... A lamb is simply a young and therefore small sheep. Many of the nearly 200 biblical references to lambs are therefore synonymous with those for the broader category. Lambs are associated with gentleness, innocence and dependence.... The helplessness of sheep helps to explain the actions and qualities of a good shepherd, who in the Bible is a case study in care and compassion. It was the task of a shepherd to lead sheep from nighttime protection in a sheepfold on safe paths to places of grazing and watering. After morning grazing and watering, sheep typically lie down for several hours at midday in a shady or cool place (Song 1:7), returning at night to the sheepfold, where the shepherd would attend to fevered or scratched sheep. To protect sheep against predators, shepherds would carry two pieces of equipment, the "rod and staff" of Psalm 23:4, one of them a club-like weapon and the other the familiar crook used for protection, rescue and placing across the backs of sheep to count them as they entered the sheepfold (a process known as “the rodding of the sheep”; see Lev 27:32). Psalm 23, built around a typical day in the life of a shepherd, is a virtual handbook of these shepherding practices.... The metaphor of people as sheep draws in specific ways on the traits of sheep, which may be negative or positive. As sheep often do, the people are said to have gone astray, each one wandering in the direction he or she chooses (Is 53:6; 1 Pet 2:25). The passivity of sheep and their use in sacrifice make them metaphors of persecution and martyrdom (Ps 44:22; cf. Rom 8:36). In a typical flock of sheep there are domineering sheep who push the weaker sheep away from water and food, who tread the pasture down and foul the water. All of this enters Ezekiel’s picture of life in the religious community gone awry (Ezek 34:17-23).... Shepherds were thus providers, guides, protectors and constant companions of sheep. They were also figures of authority and leadership to the animals under their care. So close is the connection between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who follow their shepherd’s voice. Shepherds are inseparable from their flocks, and their work is demanding, solitary and sometimes dangerous (Gen 31:38-40; 1Sa 17:34, 35). Shepherds were aided by their sons or daughters (Ge 37:12; 1Sa 16:11) or hired help (Jn 10:12,13), again placing them in a position of authority and responsibility. (Dictionary of Biblical Imagery) (Wordsearch) (Logos) Plummer on "Tend my lambs"... Not only is Peter not degraded on account of his fall (thrice denial), but here he receives a fresh charge and commission. The work of the fisher gives place to that of the shepherd: the souls that have been brought together and won need to be fed and tended. And this Peter must do. Alan Carr elaborates on Tend My lambs... Supply The Saints - Peter is told to feed "my lambs", v. 15, these are the "little ones." Then, he is told to feed "my sheep.", v. 16. These would be those who are more mature. The point is clear. Jesus expected Peter to communicate the mind of God to all ages. Herein lies a problem that is ever growing in our churches. We have men who communicate their opinions. Men who communicate the course of politics and society. Men who communicate the mind of the Convention or denomination. There are those who communicate the mind of their favorite preacher. However, if we are going to feed the lambs and the sheep, then we must open the Word of God and communicate the mind of God to His people. When they receive a steady diet of "thus saith the Lord." They will grow! Some might say, "That is the preacher's job! What does that have to do with me?" I would answer, "Everything!" The duty of the child of God in this matter cannot be over stated. After all, there are many of you who teach in the church. When you stand before that Sunday School class or that Disciple Training class, have a word from God! For the rest, hold up the hands of those who are standing forth and communicating truth to the flock of God. Pray for God's men and for those who teach in our churches. May I remind you this evening that it takes every member of the body functioning in its appointed place to get the job done for Jesus? Let's do our duty! (How to Change Your Church Forever) We may have denied Jesus exactly like Peter, but we have all failed Him many times in our spiritual lives. Our tendency is to grow downcast and feel He can no longer use us for His redemptive work. To the contrary, Jesus is willing to forgive our failures and call us into His service. After all, if only perfect people qualified to serve Him, He wouldn’t have anyone to choose from! Although we are imperfect, The Lord can use us still, If we confess our sins to Him And seek to do His will. —Sper Being imperfect doesn’t disqualify us from serving God; it just emphasizes our dependence on His mercy. Oswald Chambers - Service Of Passionate Devotion - 'Lovest thou Me? ... Feed My sheep.' John 21:16 Jesus did not say - Make converts to your way of thinking, but look after My sheep, see that they get nourished in the knowledge of Me. We count as service what we do in the way of Christian work; Jesus Christ calls service what we are to Him, not what we do for Him. Discipleship is based on devotion to Jesus Christ, not on adherence to a belief or a creed. "If any man come to Me and hate not..., he cannot be My disciple." (Lk 14:26) There is no argument and no compulsion, but simply - If you would be My disciple, you must be devoted to Me. A man touched by the Spirit of God suddenly says - "Now I see Who Jesus is," and that is the source of devotion. Today we have substituted creedal belief for personal belief, and that is why so many are devoted to causes and so few devoted to Jesus Christ. People do not want to be devoted to Jesus, but only to the cause He started. Jesus Christ is a source of deep offence to the educated mind of today that does not want Him in any other way than as a Comrade. Our Lord's first obedience was to the will of His Father, not to the needs of men; the saving of men was the natural outcome of His obedience to the Father. If I am devoted to the cause of humanity only, I will soon be exhausted and come to the place where my love will falter; but if I love Jesus Christ personally and passionately, I can serve humanity though men treat me as a door-mat. The secret of a disciple's life is devotion to Jesus Christ, and the characteristic of the life is its unobtrusiveness. It is like a corn of wheat, which falls into the ground and dies, but presently it will spring up and alter the whole landscape (John 12:24). (Oswald Chambers - Service Of Passionate Devotion) Payson has an interesting message on why the love of Christ is indispensable, for example writing that... Love to Christ is indispensably necessary, because without it we cannot perform those duties which he requires of his disciples and which are necessary to salvation. For instance, we are required to repent of the sin we have committed against him; but to do this without love is evidently impossible. Can you, my hearers, mourn, can you feel truly grieved, in consequence of having offended a person whom you do not love? You may, indeed, feel a selfish sorrow, if you fear that punishment will follow the offence; but this is not that godly sorrow which works repentance, and which Christ requires. No; when a child mourns that he has grieved his parents, it is because he loves them. When you feel grieved in consequence of having offended a friend, it is because he is your friend. Love then, love to Christ, is an essential part of those emotions which the inspired writers call a broken heart and contrite spirit. (Love to Christ Indispensable - he lists 3 main reasons) ><>><>><> Illustration of Restoring the Fire (As Jesus Was Doing with Peter) - A pastor decided to visit a member who had stopped attending services. It was a chilly evening. The pastor found the man at home alone, sitting before a blazing fire. Guessing the reason for his pastor's visit, the man welcomed him, led him to a big chair near the fireplace and waited. The pastor made himself comfortable but said nothing. In the grave silence, he contemplated the play of the flames around the burning logs. After some minutes, the pastor took the fire tongs, carefully picked up a brightly burning ember and placed it to one side of the hearth all alone. Then he sat back in his chair, still silent. The host watched all this in quiet fascination. As the one lone ember's flame diminished, there was a momentary glow and then its fire was no more. Soon it was cold and "dead as a doornail." Not a word had been spoken since the initial greeting. Just before the pastor was ready to leave, he picked up the cold, dead ember and placed it back in the middle of the fire. Immediately it began to glow once more with the light and warmth of the burning coals around it. As the pastor reached the door to leave, his host said, "Thank you so much for your visit and especially for the fiery sermon. I shall be back in church next Sunday." - Jesus is ready to rekindle Peters ember! ><>><>><> Pour It Out! - The first youth group I attended was led by a woman who loved every one of us. She prayed for us by name every day. She tracked us down if we started to miss meetings. She advised us when our behavior became inappropriate and confronted us when we sinned. She was our advocate and confidante, and more than once she spoke up for us at church business meetings. To me, she put into practice the principle taught in John 21:15-17. Three times the Lord asked Peter if he loved Him, and three times Peter answered that he did. Then Jesus said, “Feed My sheep.” This suggests that as we are filled with love for Christ, that love will pour out to others. It will be demonstrated in acts of compassion. It does little good to tell the Savior we love Him if we never show any love for His sheep. It means little to say we have a burden for Christian prisoners, for example, if we never have any contact with them. If we truly love Jesus, we will show it in deeds of compassion for His people. If we say that we love Christ and do nothing to serve other believers, the reality of our love must be called into question. Do you love Him? Then pour it out!— by David C. Egner (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Love demands a loving deed When you see someone in need; Don't just say you love him true, Prove it by the deeds you do. —Anon. They truly love who show their love. ><>><>><> Turkish Delight - In C. S. Lewis’ The Lion, the Witch and the Wardrobe, the White Witch needed to know only one thing about Edmund to get him to betray his siblings. By asking a few simple questions, the witch learned that Edmund’s weakness was his love for a candy called Turkish Delight. The piece she gave to Edmund was more delicious than anything he had ever tasted. Soon Edmund could think only about “trying to shovel down as much Turkish Delight as he could, and the more he ate the more he wanted.” Each of us has a vulnerability like Edmund’s that Satan is eager to exploit. It may be something addictive like drugs or alcohol, or it may be something seemingly harmless and perhaps even good like food, friendship, or work. After His resurrection, Jesus asked Peter this personal and probing question: “Do you love Me more than these?” (John 21:15). Many have speculated as to what Jesus meant by the word “these,” but it’s probably better that we don’t know. It allows each of us to personalize the question and ask ourselves, “What do I love more than Jesus?” When Satan finds out what we love more than God, he knows how to manipulate us. But he loses his power over us when we delight in the Lord. — by Julie Ackerman Link (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) God takes delight in us— how can we help but delight in Him? ><>><>><> Truth that Transforms - Truth is truth even if it doesn’t seem to affect our lives directly. But the truth that God gives us in the Bible not only opens heaven’s door for us, it also changes our lives. Ron Sider, a leading evangelical advocate for the poor, tells about a conversation he had with German theologian Wolfhart Pannenberg. As they were discussing the resurrection of Jesus Christ from the dead, the theologian emphatically declared, “The evidence for Jesus’ resurrection is so strong that nobody would question it except for two things: It is a very unusual event, and second, if you believe it happened, you have to change the way you live.” That’s a challenging statement. If we really believe Jesus rose again, that belief mandates a change of life. Peter’s life was turned upside-down after he saw the resurrected Christ. Once an impetuous fisherman-disciple who denied even knowing Christ after His arrest, he became a bold witness for Him (John 18:17,25,27; Acts 2:14-36). Has belief in Jesus’ resurrection changed your life? Are your goals and priorities different than they were? Are you kinder, more patient, more forgiving? Ask God what He wants to do in you, and then cooperate with Him in that change. — by Vernon C. Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) We want to do great things, O Lord, To glorify Your name; When You transform us by Your power, We’ll never be the same. —Sper The power that God used to raise Jesus from the dead is the same power at work in you. ><>><>><> Lovest Thou Me' Hark, my soul! it is the Lord; ‘Tis thy Saviour, hear His word; Jesus speaks, and speaks to thee, “Say, poor sinner, lovest thou me' “I deliver’d thee when bound, And when bleeding, heal’d thy wound; Sought thee wandering, set thee right, Turn’d thy darkness into light. “Can a woman’s tender care Cease towards the child she bare' Yes, she may forgetful be, Yet will I remember thee. “Mine is an unchanging love, Higher than the heights above. Deeper than the depths beneath, Free and faithful, strong as death. “Thou shalt see my glory soon, When the work of grace is done; Partner of my throne shalt be;— Say, poor sinner, lovest thou me?” Lord, it is my chief complaint, That my love is weak and faint; Yet I love Thee and adore,— Oh! for grace to love Thee more! Olney Hymns, by William Cowper John 21:16 He said to him again a second time, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Shepherd My sheep .": (Second: Jn 18:17,25 Mt 26:72) (My sheep: Jn 10:11-16,26,27 Ps 95:7 100:3 Zec 13:7 Mt 25:32 Lk 15:3-7 19:10 Ac 20:28 Heb 13:20 1Pe 2:25) Simon, son of John, do you love Me? - Now just drops the comparison "more than these" but otherwise the question is identical to the first. Jesus is asking "Do you love with an unconditional commitment, "higher" kind of love?” Alfred Plummer on the name Simon Peter... Although Jesus gave Simon the name of Peter, yet, with one remarkable exception (see on Luke 22:34), He never addresses him as Peter, but always as Simon. 7" class="scriptRef">Matt. 16:17, 17:25; Mark 14:37; Luke 22:31. The Synoptists generally call him Simon, sometimes adding his surname. John always gives both names, except in John 1:41, where the surname just about to be given would be obviously out of place. Contrast in this chapter Jn 21:2, 3, 7, 11 with Jn 21:16, 17. Should we find this minute difference observed, if the writer were any other than John? This being the general usage of our Lord, there is no reason to suppose that His calling him Simon rather than Peter on this occasion is a reproach, as implying that by denying his Master he had forfeited the name of Peter. That John should add the surname with much greater frequency than the Synoptists is natural. At the time when John wrote the surname had become the more familiar of the two. Paul never calls him Simon, but uses the Aramaic form of the surname, Cephas. Yes, Lord; You know that I love You - Peter again responds with the weaker type of love using phileo [word study] and not agapao [word study] which Jesus had used. Boice comments that there is joy in the awareness of Christ's omniscience... First, God knows the worst about us and loves us anyway. If God did not know all things, we might fear that someday something evil in us would spring up to startle God and turn His affection from us. He would say, “Oh, look at that horrible sin! I didn’t know that was there. How terrible! That changes everything. I won’t have anything to do with that person anymore.” If God were not omniscient, that might well happen. But God knows all things. He knows the worst about us and loves us anyway. The Bible teaches that it was “while we were still sinners, Christ died for us” (Ro 5:8-note - Ed: It is interesting that "demonstrates" is present tense = God continually demonstrates this quality of love for sinners even after they are saved!). Second, since God knows all things He also knows the best about us, though others do not. The disciples might have been startled by Peter’s defection. They might have said, “If Peter is capable of denying Jesus like that, who knows what other sins are lurking within him. He might even be a false disciple.” But Jesus knew better. He knew Peter’s heart and love. It is not surprising in view of this knowledge that Peter appeals to Him. Never say, “I can do it, Lord. I know I can. I know my heart.” Say rather, “Lord, you know what is there. You put it there. You know what love I have for you. Take it and make it into something that will abound to Your glory.” (Boice, J. M. The Gospel of John: An Expositional Commentary. Grand Rapids, Mich.: Baker Books) Take a moment to express your love to Jesus in song. Play the beautiful old Maranatha chorus I Love You Lord Shepherd My sheep - Note that the verb changes from bosko as in Jn 21:15, 17 (which emphasizes the feeding aspect of shepherding) to poimaino. It is notable that some writers feel the change is significant, while others do not. W E Vine writes that... In John 21:15, 16, 17, the Lord, addressing Peter, first uses bosko (Jn 21:15) then poimaino (Jn 21:16), and then returns to bosko (Jn 21:17). These are not simply interchangeable (nor are other variations in His remarks); a study of the above notes will show this. Nor, again, is there a progression of ideas. The lesson to be learnt, as Trench points out (Syn. Sec.xxv), is that, in the spiritual care of God’s children, the “feeding” of the flock from the Word of God is the constant and regular necessity; it is to have the foremost place. The tending (which includes this) consists of other acts, of discipline, authority, restoration, material assistance of individuals, but they are incidental in comparison with the “feeding.” MacArthur comments that Jesus' use of poimaino... is likely a synonym for the previous verb (bosko), both of which are suitable to express the full scope of responsibility that pastoral oversight entails (cf. Acts 20:28; 1Pe 5:2-note).