Sermon Seeds: Cast the Net

Sunday, May 4, 2025
Third Sunday of Easter Sunday | Year C
(Liturgical Color: White)

Lectionary Citations
Acts 9:1-6, (7-20) • Psalm 30 • Revelation 5:11-14 • John 21:1-19
https://lectionary.library.vanderbilt.edu/texts/?z=s&d=45&y=384

Focus Scripture: John 21:1-19
Focus Theme: Cast the Net
Series: Building Up a New World (Click here for the series overview.)

Reflection
By Cheryl A. Lindsay

The gospel reading references a particular purpose for employing a net: to catch a large quantity of fish. Yet, there are multiple uses of netting. While it can be used to capture, it may also be used to protect. Netting around fruit trees and vegetable seedlings may keep animals from plundering the bounty or digging and displacing the fledgling roots. Nets may also be used as a carrier that allows air to continue to circulate. A hairnet keeps stray strands from infiltrating the salad bar or dinner plate. For those wanting to take a nap outside, a hammock provides a temporary bed made of a net strung between two anchoring objects. Nets, therefore, may invite or provide safety, comfort, and security while also having offensive and defensive functions in more adversarial moments.

This moment, however, is marked by collegiality and friendship. The disciples have gone fishing, only a hundred yards or so offshore. Many of them, particularly Peter, would have been in their element as this was the life that Jesus found them in and drew them from. As professional fishers, they knew how to cast a net. They could tell when the fish were biting, abundant, and available, and when it was best to cut their losses and return for another day. On this particular day, it does not seem to concern them that they have not caught fish. After a night without a catch, they continue the next day. It started as Peter’s idea.

Peter was the one who declared that he was going fishing. The others followed his lead. Notably, Peter first encountered Jesus while fishing. After the resurrection, Jesus had made two appearances to the disciples, but he did not stay with them continually as he had before the Passion. Perhaps, Peter hoped to find Jesus again and was unconcerned about pulling in tilapia or carp. Rather than returning to the familiarity of his former occupation, Peter searched for a place when Jesus might look for him. Perhaps, Peter was casting his net for the One he left this life to follow.

Jesus shows up on the beach, but the disciples do not recognize him. The distance and weather conditions may have played a part, yet even in close proximity Jesus’ post-resurrected body appears different enough that even close companions need additional prompting to know that Jesus comes before them.

This chapter confirms that there were indeed “many, and other, signs” that Jesus did after his resurrection, signs that the reader should not expect to find “written in this book” (20:30). But one at least is now added. As the story line continues, Jesus is abruptly “at the lake of Tiberias” in Galilee (as in 6:1). Nothing is said of how he got there, only that he “revealed himself” there, and specifically “to the disciples” (vv. 1, 14), just as his previous appearances were “in the presence of his disciples” (20:30). If locked doors are no barrier to the risen Lord (20:19, 26), neither is distance. To a considerable degree, the chapter tells Simon Peter’s story. His is the first name mentioned (v. 2); he takes the initiative to go fishing on the lake (v. 3); and he it is who hears the words, “It is the Lord” (v. 7), and drags the net full of fish onto the shore (v. 11). After the meal, Jesus questions him three times, appoints him shepherd over the flock (vv. 15–17), prophesies his death, and commands him, “Follow me” (vv. 18–19). When Peter sees “the disciple whom Jesus loved” already following and asks about him, Jesus ignores the question and repeats the command to “follow me” (vv. 20–22).
J. Ramsey Michaels

The pericope has three distinct movements: the decision to fish, the fishing encounter with Jesus, and the interrogation of Peter by Jesus. In the last chapter of the final gospel to be written, this interaction has particular significance. The action hinges on the decision to fish. Unlike the earlier appearances, the disciples have ventured out from their sanctuary even if they do so to find another place of comfort. It does not appear to be realizing the positive result they should expect, but they only need Jesus’ direction to make a slight adjustment. Then the bounty overflows. Their action was fine; their technique seemed sound. Their energies were situated in the wrong place. The church may find a lesson in responding to turbulent times in Jesus’ simple suggestion.

Readers of all four gospel accounts may find familiar echoes within the text even those not mentioned in the Johannine account. While conventional biblical scholarship recommends not using the gospels in conversation with one another due to variance in authorial intent and content, it is worth remembering that the gospel writers were not sharing their accounts in isolation. Matthew and Luke used Mark’s narrative along with another common source. John produced his account after the other three had been in circulation for years. His narrative, while unique to his worldview and the state of the church at the time, would have been responsive, in part, to the others.

Other elements in the chapter as well point to a knowledge of traditions outside the Gospel of John as well as traditions within it. The reader recalls that Jesus has been at “the lake of Galilee, or Tiberias” before (6:1), that he performed a miracle there involving bread—and, secondarily, fish (see 6:5–11)—and that he revealed himself to his disciples (although the word “revealed” was not used) as they sat in a boat (see 6:16–21).3 Here he “revealed himself”4 (v. 1) by performing a miracle involving fish (v. 11)—and, secondarily, bread (vv. 9, 13). If we did not know better, we might have assumed that 6:1–21 was the postresurrection account and 21:1–14 a record of something within Jesus’ earthly ministry. Just such an event, in fact, does occur within the earthly ministry, according to Luke (5:1–11), and there too Simon Peter is the central figure. We have here a kind of reenactment of the call of the disciples, not as told in John’s Gospel but as told in the other three, Luke in particular. Nothing in this Gospel so far has connected any of the disciples with fishing, yet here we find them fishing in Galilee, just as when they first met Jesus in those other accounts. Here they meet him again under similar circumstances, even though nothing is the same. The narrative is realistic—they are literally fishing—but also metaphorical, for in doing what many of them have always done, the disciples now dramatize what they have been “sent” to do, that is, “fish for people” (see Mk 1:17//Mt 4:19//Lk 5:11), or, as this Gospel puts it, forgive or retain sins (see 20:22–23).
J. Ramsey Michaels

In this passage, the reader finds Jesus appearing, guiding, feeding, questioning, commanding, and inviting. This is the Jesus way of casting the net, and as the leadership of this movement transitions from Jesus the Christ to Simon the Rock, Peter receives the bulk of attention and all the questions are about love. The questions dishearten him; his reaction to the answers remain unknown. What Jesus clarifies is that to love is to care in active, tangible, life-giving ways. Jesus does not instruct Peter and the other disciples privy to their conversation to pray for the hungry or to confess their faith as proof of love for him. Rather, love is action and mutual aid: feeding, tending, and casting the net.

Reflection from Voices of People of African Descent
The 33rd General Synod adopted a Resolution to Recognize the United Nations International Decade for People of African Descent (2015-2024). As part of its implementation, Sermon and Weekly Seeds offers Reflection from Voices of People of African Descent related to the season or overall theme for additional consideration in sermon preparation and for individual and congregational study.
I still can’t get over how much the three of us lost by not knowing how to be there for one another—by not knowing how to recognize the symptoms of depression in one another and find a meaningful way to deal with them or even just talk about them. How many families are in pain right now because they don’t know how to say, “Hey, I think you’re depressed!” let alone “Let’s talk about how we’re gonna take care of you”?
I bumped into Karin and Noah Hopkins at the Essence Music Festival in 2005, and as we talked about my article and this book, Karin told me that she, too, suffered from depression. Before she could continue, Noah took her hand and said, “No, we suffer from depression.” It was a very moving and telling moment. He understood how profoundly depression affects those around the sufferer. This chapter is especially for the friends and loved ones of a depressed person. If you’re the one who’s depressed, don’t go anywhere—you’re about to find out ways to help other people help you. You’re going to read the stories of people who’ve lived with a depressed family member and had the disease affect them. But these pages don’t just talk about the toll depression can take on a family system; they have a lot to say about specific ways to help the depressed person—and those who love him or her.
Terrie M. Williams, Black Pain: It Just Looks Like We’re Not Hurting

Building Up a New World Liturgical Resources
Book Chapter: “Living into New Solidarities: Mutual Aid as Gospel Practice”
Scripture: John 21:1-19
Book Quote:
“Mutual aid…model[s] what is possible when we live through an ethic of sharing rather than scarcity…mutual aid brings us back to basic human instincts and the initial vision of the church…Our impulse to share is our birthright…When we are baptized into the church…we claim and are claimed within new kinds of relationships – relationships of justice, dignity, and mutual belovedness, new solidarities made possible in Christ. Mutual aid calls us into these new solidarities, which we are reminded of at the communion table when we remember that God sets a table for all, right here in the midst of public health crises, late capitalism, and the terrors of deportation, empire, white supremacy, and climate change” (216-217).
Theme Notes:
After Easter, after the resurrection, when Jesus wants to be sure his followers know it’s really him present again among them, more often than not, he shares food with them. To know the resurrected Jesus, to encounter life beyond death is to eat together surrounded by abundance. Perhaps when Jesus keeps questioning Peter, he’s trying to make sure that all of his followers get the connection: loving him, loving Jesus means living into new solidarities formed by an ethic of sharing, rather than scarcity. Feed my sheep is a resurrection calling to transformative mutual aid as the path of new life amidst death-dealing forces.
Building Up a New World Liturgical Resources written by Dr. Sharon R. Fennema, who serves as Join the Movement toward Racial Justice Curator with UCC National Ministries.

For Further Reflection
“No struggle, no success! The strongest thunder strikes often bring the heaviest rainfall! The weight of your fulfillment depends on how wide you cast your nets!” ― Israelmore Ayivor
“’Do you know, by the way, why it’s called the net?’
Peter shrugs.
‘Because we’re caught in it,’ says Kiki.” ― Marc-Uwe Kling
“The creative act is a letting down of the net of human imagination into the ocean of chaos on which we are suspended, and the attempt to bring out of it ideas.
It is the night sea journey, the lone fisherman on a tropical sea with his nets, and you let these nets down – sometimes, something tears through them that leaves them in shreds and you just row for shore, and put your head under your bed and pray.
At other times what slips through are the minutiae, the minnows of this ichthyological metaphor of idea chasing.
But, sometimes, you can actually bring home something that is food, food for the human community that we can sustain ourselves on and go forward.” ― Terence McKenna

Works Cited
Michaels, J. Ramsey. The Gospel of John. Grand Rapids: Wm. B. Eerdmans Publishing Co., 2010.

Suggested Congregational Response to the Reflection
During the season of Easter, the suggested congregational response will come from the All Church Read Group Engagement Guide found on Frontline Faith.
Brainstorming (Adapted from The Worship Workshop: Creative Ways to Design Worship Together by Marcia McFee.)
Begin your discernment process by generating three lists of words/short phrases by brainstorming together. Remember, in brainstorming, there are no wrong answers. Even seemingly unrelated ideas can fuel our creativity unexpectedly. And don’t be afraid to build off what others have said to create new ideas. Encourage folks to say what comes to mind without thinking too hard about it.
Use a “popcorn style of feedback with the facilitator or another participant recording the words and writing as quickly as possible, either on a dry erase board or large pad of paper. Try to summarize folks input as needed, writing down words or short phrases to capture ideas.
Begin by brainstorming for 5-8 minutes in responses to this question:
1. What concerns, struggles, happenings, are alive and reverberating in your congregation right now? What is shaping your bodymindspirits in this moment?
Then brainstorm for 5-8 minutes in response to this question:
2. What concerns, struggles, happenings are alive and reverberating in your local community right now? What is shaping the bodymindspirits of your neighbors in this moment?
Finally, brainstorm for 5-8 minutes in response to this question:
3. What skills, passions, values, resources does your congregation have to offer to this moment?

Worship Ways Liturgical Resources
https://www.ucc.org/worship-way/easter-3c-may-4/

The Rev. Dr. Cheryl A. Lindsay, Minister for Worship and Theology (lindsayc@ucc.org), also serves a local church pastor, public theologian, and worship scholar-practitioner with a particular interest in the proclamation of the word in gathered communities. You’re invited to share your reflections on this text in the comments on our Facebook page: https://www.facebook.com/SermonSeeds.

A Bible study version of this reflection is at Weekly Seeds.