on following

One of my favorite songs sung in the South African independent-church context is Somlandela, "We will follow Jesus". A second verse to the tune is the dialogue between Jesus and Peter in John 21:15ff. Simon nikaYona, uyandithanda na?/Ewe Nkosi yam, ndiyakuthanda, "Simon, son of John, do you love me?/Yes, Lord, I love you". I enjoyed the opportunity yesterday to join the preaching of that text to the song.

Jesus' third resurrection appearance to his disciples, recorded in John 21, is, in my reading, a story about a crossroads in the disciple's life (here represented by Simon Peter) between the old life (before Christ) and the new (in Christ). In reading the text this week, a pivotal revelation for me was the fleeting quality of Jesus' resurrection appearances to his disciples. After his resurrection from the dead, he did not simply stay with his disciples; rather he appeared, disappeared, and reappeared to them over the course of forty days leading up to his ascension (Acts 1:3). His time with them was broken. As a result, in between appearances, his disciples must have yet been prone to doubt whether they had in fact seen the risen Jesus or, as Luke puts it, merely "a ghost" (24:37). Was Jesus' resurrection appearance a unique experience within the disciples' spiritual worldview, or did it fit established categories? The fleeting quality of the resurrection appearances left room for the disciples to question whether Jesus was uniquely alive--in a quality different from others who had died--despite having had "many convincing proofs" that he was indeed the "firstborn from among the dead" (Acts 1:3; Rev. 1:5).

This, then, is the critical context for the story--the disciples lingering doubt. From there, we see the options open to Peter. How will he live with his doubt? Will Peter continue to go the way of Jesus, the way he began after his encounter with Jesus three years earlier by the Sea of Galilee (Lk. 5:1-11)? Or will he go back to his pre-Jesus life?

Peter, perhaps fed up with this fleeting Jesus, weary from the emotional swings of friendship lost and regained, chooses his pre-Jesus existence. "I am going fishing", he announces to his companion disciples. "We will go with you," they say. Without their former leader, the disciples will follow Peter. They will follow him into the old way of living. No more "fishers of people" (Mk. 1:17); fishers again only of fish. Except that, just as the first time Peter met Jesus, no fish were forthcoming (Lk. 5:5). "They went out and got into the boat, but that night they caught nothing" (v. 3).

This is the perfect set-up for Jesus to reappear to the disciples. He stands "on the beach" and calls to the disciples on the sea. He tells them, as he did when they first met, where to cast the net in order that they might catch some fish. Again an overwhelming catch ensues. The disciples would be truly dim indeed if they did not now recognize the man on the beach as their Lord.

Peter, to his credit, recognizes Jesus and makes his move back toward him. First he puts on some clothes in order to swim back to land to meet Jesus--"for he was naked".

This has long bemused me. Why would one put on their clothes in order to swim? Why also was Peter naked in the boat?

I asked the congregation. Pastor Ntapo: "I can guess that Peter was naked in the old life." Peter, having decided to again seek security apart from this fleeting, seemingly undependable Jesus, ironically finds himself more exposed. He will put on his clothes and go back to Jesus. He will "clothe himself with the Lord Jesus Christ" (Rom. 13:14; Gal. 3:27; Col. 3:10) So too will those who have chosen to follow Peter from new to old and back again. They row back to land "in the boat".

When they return, they find that a meal has been prepared for them. A charcoal fire is there with fish on it and some bread. This is not the fish the disciples have just caught; it is already on the fire for them. The disciples will simply add to the fire what Jesus has already put there. The "fleeting Jesus" is still who he always was: Israel's Provider, giving bread and meat to his beloved in the desert.

But Jesus' love for his disciples is a tough love; Peter feels "hurt" because Jesus has asked him three times whether he loves him. As Jesus was being condemned to death, Peter denied Jesus three times. Jesus now wants to know--three times--whether Peter truly loves him. And "yes" alone will not do; Peter must feed Jesus' sheep. Peter has other disciples willing to follow him wherever he goes.

"I am going fishing." "We will go with you". "I am going back to the old life." "We will go with you."

Does Peter love Jesus enough to care for his sheep? Jesus says, "Follow me" (v. 19). "Do as I do". "Feed my sheep".

There is a danger in singing songs of extreme commitment--"Somlandel', Somlandel' UYesu/Somlandel' yonke iindawo, "We will follow, We will follow Jesus/We will follow everywhere [he goes]--if we do not intend to take the steps.

Jesus told Peter, "When you were younger you used to fasten your own belt and go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go" (v. 18).

Persecutions and trouble, trials and tribulations are bound to come. Suffering is in the world. Our lives are not our own. Going alone, "going fishing" again, is no recipe for success. We are slaves--either to the world or to Christ. If anything is sure, it is that someone else "will take you where you do not wish to go". But only in Christ is the slavery freedom (Rom. 6:16ff., compare with Gal. 4-5; Mt. 6:24).

I'm still working on that one.

-Joe

faith of our fathers

Perhaps an alternative title to this blog should be "conversations with Pastor Ntapo", as so many of my insights into African culture and biblical interpretation come in give and take with him. Let that be preface to today's entry.

After a separation of several weeks over the holidays, we met back up in our Bible School office last Thursday. He filled me in on one of the sermons he had preached on a recent Sunday.

He tracked for his people the journey of Abram in Genesis 11-12. Abram, he recalled, left Ur of the Chaldeans with his father Terah, who died on the way to Canaan in the land of Haran (11:31-32). From there, God summoned Abram to continue on his father's journey into "the land that I will show you" (12:1). Later, Pastor Ntapo, continued, "Abram went down to Egypt" (12:10).

His point: Abraham's feet touched down in every place where his descendants would go; his journey anticipated theirs.

Indeed, the Israelites came out of slavery in Egypt to Canaan, and back also to the land of the Chaldeans, to captivity under the Babylonians. And just as Abraham would also go up from Egypt (Gen. 13:1),and later his descendants, so also, in centuries later, his descendants would come back from Babylon. From slavery to freedom. From freedom to slavery. And back again.

As Pastor Ntapo recounted the story, I remembered that Jesus too, went down to Egypt and back up again. "Out of Egypt I called my son," wrote Matthew, applying the words of the prophet Hosea to the boy Jesus (Mt. 2:15; Hos. 11:1). "I also touched on that," said the pastor when I brought up Jesus' journey. "Jesus did the same thing [as Abraham] on the other side."

Thus I observed, as I had in previous encounters, the importance to my African brothers in the faith of the reality that the way which we walk has been prepared beforehand for us by our ancestors. Their experience then is ours now; their suffering, ours; their redemption, ours. More than that, in the words of another pastor at Bethany Bible School when recalling one of last year's lessons on the Israelites' wilderness wandering, "the God who helped them is the same God today."

Because of the story--of Abram and Sarai, Moses and Miriam, of Jesus--"I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us" (Rom. 8:18). The story is hope. Without it there is naught.

-Joe