This small group deep study guide draws directly from Jeremy Wood's sermon “RAISING SHEPHERDS - WEEK 1: "Do You Love Me?"” so you can keep engaging with the message all week. Read, reflect, and share it with your small group or friends.
RAISING SHEPHERDS
A Deep Study Guide for Small Groups
Week 1: "Do You Love Me?" — Restoration, Identity, and the Assignment After the Resurrection
Based on the sermon preached at Oasis Church, Mid-Michigan Primary Text: John 21:15-19 Series: Raising Shepherds
A WORD TO THE GROUP LEADER
This guide is designed for groups that want to move beyond surface-level discussion into genuine theological depth and honest personal application. The sermon touched on themes of restoration after failure, the Greek distinctions in Jesus's language of love, the three-stage journey of cross-resurrection-mission, and the call to raise up shepherds rather than simply gather sheep.
Each section of this guide builds on the last. You will not have time to cover everything in a single sitting — and that is intentional. Use what serves your group best. Consider splitting this into two sessions if your group wants to go even deeper.
Estimated time for full guide: 90–120 minutes
OPENING REFLECTION
(5–10 minutes — use to open in prayer and settle the group)
"What does Resurrection Sunday actually change about your Monday?" — Sermon
Before opening your Bibles, sit quietly for two minutes. Then answer this question individually before sharing with the group:
When was the last time you "went back to fishing" — returned to an old pattern, identity, or comfort after a season of spiritual movement? What pulled you back?
There are no wrong answers here. This is a safe space. The goal is not to perform spiritual maturity but to be honest about where you actually are.
PART ONE: SETTING THE SCENE
Historical, Literary, and Cultural Context of John 21
Background Study
The Structure of John's Gospel
John 21 is widely understood by scholars as an epilogue to the Gospel of John. The Gospel appears to reach its natural conclusion at John 20:30-31, where John states his purpose:
"Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name." — John 20:30-31
Chapter 21, then, is intentional and purposeful — not an afterthought. It is a post-resurrection appearance specifically designed to address unfinished business: the restoration of Peter and the commissioning of the disciples for mission. The fact that the Holy Spirit included this epilogue tells us something important: the resurrection is not the end of the story. It is the launching pad.
Where Is Peter Emotionally and Spiritually in John 21?
To understand the weight of Jesus's questions, we must understand Peter's condition. The timeline matters:
- Luke 22:31-34 — Jesus warned Peter that Satan had asked to sift him like wheat, and Peter boldly declared he would die for Jesus.
- John 18:15-27 — Peter denies Jesus three times, the third time with an oath, to a servant girl by a charcoal fire (anthrakia in Greek — a detail we will return to).
- Luke 22:61-62 — Jesus turns and looks at Peter. Peter goes out and weeps bitterly.
- John 20:1-10 — Peter and John run to the empty tomb. Peter enters first but the text does not record his response the way it records John's belief (v. 8). Peter's internal state is left unresolved.
- John 21:3 — Peter announces, "I'm going out to fish," and the other disciples follow him.
This return to fishing is not merely a practical decision. It is a theological statement. Peter, the man Jesus renamed from Simon to Petros (rock), is reverting to Simon. He is going back to his pre-call identity. The weight of his failure has apparently convinced him that the forward journey is no longer available to him.
The Significance of the Charcoal Fire
This is one of the most theologically rich details in all of John's Gospel, and it is easy to miss.
The Greek word anthrakia (charcoal fire) appears only twice in the entire New Testament:
- John 18:18 — The fire where Peter stood when he denied Jesus three times.
- John 21:9 — The fire Jesus had prepared on the beach for Peter's restoration.
This is not coincidental. John, the author of this Gospel, is a master of deliberate symbolism. Jesus has recreated the scene. He has set the same kind of fire. The smell, the warmth, the glow — Peter's senses would have immediately transported him back to the courtyard of the high priest.
"Jesus doesn't avoid the memory. He redeems it."
This is the pastoral genius of Jesus. He does not pretend the failure didn't happen. He meets Peter in the exact sensory environment of his worst moment and transforms it into a place of restoration and recommissioning.
For the group to consider: What does this tell us about how God works in our memories and our pain? Is there a difference between God reminding us of our failures and God redeeming them?
📖 Read Together: John 21:1-19 (Full Passage)
Read the full passage aloud, with different group members reading sections. Do not skip verses 1-14. The context of the miraculous catch of fish, the recognition of Jesus, and Peter's swim to shore all set the emotional and theological stage for the conversation in verses 15-19.
PART TWO: DEEP EXEGESIS
John 21:15-19 — Verse by Verse
The Greek Word Study: Agape vs. Phileo
This is the theological heart of the sermon and deserves careful attention.
The sermon noted that in Jesus's three questions and Peter's three responses, two different Greek words for love are used. Here is the breakdown:
| Exchange | Jesus Uses | Peter Responds |
|---|---|---|
| First question (v.15) | Agapas me (agape) | Philō se (phileo) |
| Second question (v.16) | Agapas me (agape) | Philō se (phileo) |
| Third question (v.17) | Phileis me (phileo) | Philō se (phileo) |
Defining the Terms:
Agape — The Greek word used throughout the New Testament for God's unconditional, self-giving, covenant love. It is the love described in 1 Corinthians 13. It is not primarily an emotion but a commitment of the will. It is the love that goes to the cross.
Phileo — Warm, affectionate, brotherly love. The love of deep friendship. It is relational, emotional, and genuine — but it does not carry the same covenantal weight as agape.
The Theological Significance:
When Jesus asks Peter, "Do you agape me?" and Peter responds, "Lord, you know that I phileo you," Peter is being painfully honest. He cannot claim the highest love because he knows the gap between his declaration and his performance. He said he would die for Jesus. He denied him to a servant girl.
Peter is not lying. He genuinely loves Jesus. But he has learned something devastating about himself — his love has limits. He is not yet ready to claim unconditional, self-giving love.
Then something remarkable happens in verse 17. Jesus descends to Peter's level. He asks, "Do you even phileo me?" He meets Peter where Peter actually is.
This is the incarnational pattern all over again. God does not demand that we reach up to him. He comes down to where we are. And from that place of honest, humble, broken love — even phileo love — Jesus says: "Feed my sheep."
An Important Scholarly Note:
Some commentators (notably D.A. Carson, Leon Morris, and others) argue that John uses agape and phileo interchangeably throughout his Gospel and that we should not read too much theological weight into the distinction here. They point to John 3:35 (Father agapas the Son) and John 5:20 (Father philei the Son) as evidence that John does not always distinguish sharply between the two.
However, other scholars (including Andreas Köstenberger and Gary Burge) argue that the shift in this specific passage is deliberate, given John's precision as an author and the dramatic narrative context. The fact that Peter is hurt (v.17) when Jesus uses phileo suggests that Peter understood the descent as significant.
Discussion Question for the Group: Does the distinction between agape and phileo change how you read this passage? What does it mean for your own prayer life if Jesus is willing to meet you at the level of your actual love rather than demanding you perform a higher love you don't yet have?
The Three Assignments: Lambs, Sheep, and Sheep
Notice the progression in Jesus's three commands:
| Question | Assignment | Greek Word |
|---|---|---|
| First | "Feed my lambs" | arnia — young, vulnerable, newborn sheep |
| Second | "Tend/Take care of my sheep" | poimaine — to shepherd, to lead, to guard |
| Third | "Feed my sheep" | probata — the mature flock |
This is not accidental repetition. Jesus is giving Peter — and through this text, all of us — a comprehensive vision of pastoral care:
Feed the lambs — care for the young, the new, the fragile. Those who are just beginning. The spiritually newborn. Those who cannot yet feed themselves.
Tend/shepherd the sheep — this word (poimaine) is the full work of a shepherd: leading, protecting, guiding, disciplining, searching for the lost. It is the most comprehensive term.
Feed the sheep — nourish the mature. Even those who have been in the faith for years need to be fed, not just managed.
The assignment covers the entire spectrum of the community of faith. There is no one who falls outside the scope of this calling.
"When You Were Young... When You Are Old" (v.18)
"I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go."
John's editorial comment in verse 19 tells us this was a prediction of the kind of death Peter would die — crucifixion, according to early church tradition (confirmed by Clement of Rome, Tertullian, and Origen, who noted Peter was crucified upside down at his own request, feeling unworthy to die as his Lord had).
But beyond the prediction of martyrdom, there is a profound theological movement in this verse. Jesus is describing the journey from self-direction to surrender. Youth is characterized by autonomy — you dressed yourself and went where you wanted. Maturity in Christ is characterized by submission — someone else will dress you and lead you where you do not want to go.
This is the ultimate answer to the sermon's question: What does the resurrection change about Monday? It changes the direction of your will. The resurrected life is not a life of greater self-fulfillment. It is a life of greater surrender.
Cross-Reference: Compare this to Jesus's own words in John 12:24-26 and the pattern of Gethsemane in Matthew 26:39.
The Final Command: "Follow Me" (v.19)
After three questions, three answers, three assignments, and a prophecy of death — Jesus says two words:
"Follow me."
This is the same call that began Peter's journey in Matthew 4:19. It is as if Jesus is saying: "We're starting over. Not from your failure. From my call. Follow me."
The word akolouthei (follow) is a present imperative — it means keep on following me, continuously, right now. It is not a one-time decision. It is a daily, ongoing, continuous act of discipleship.
PART THREE: THEOLOGICAL THEMES
Going Deeper into the Big Ideas
Theme 1: Restoration Before Assignment
The sermon made this point powerfully: Jesus does not restore Peter by rehearsing his failure. He restores him by replenishing his love.
This is a pattern throughout Scripture:
- Elijah (1 Kings 19): After his greatest failure and suicidal depression, God does not rebuke him. He feeds him, lets him sleep, feeds him again, and then gives him a new assignment.
- Jonah: After his disobedience, God gives him the same assignment a second time (Jonah 3:1 — "The word of the Lord came to Jonah a second time").
- David (Psalm 51): The prayer of restoration — "Restore to me the joy of your salvation" — precedes the renewed commitment to ministry: "then I will teach transgressors your ways."
The theological principle: You cannot serve from a place of shame. Shame-based service is performance. It is trying not to lose rather than operating from the security of being loved. Jesus addresses the love question first because everything else — every act of ministry, every act of care, every sacrifice — must flow from that settled foundation.
Key Question: What is the difference between serving God out of love and serving God out of guilt or fear? How would a person know which one is driving them?
Theme 2: The Three-Stage Journey — Cross, Resurrection, Mission
The sermon outlined this framework:
Cross → Resurrection → Mission
This is not just a theological abstraction. It is a map for the Christian life:
The Cross is where you die to self. Galatians 2:20 — "I have been crucified with Christ." This is the death of the old identity, the old agenda, the old self-direction.
The Resurrection is where you receive new life. Romans 6:4 — "We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life."
The Mission is where the new life is directed outward. John 20:21 — "As the Father has sent me, I am sending you."
The sermon noted that many believers get stuck between steps two and three. They receive salvation and celebrate the resurrection but never fully step into their assignment. They are saved from something but have not yet discovered what they are saved for.
Cross-Reference: Compare this with Paul's three-stage language in Philippians 3:10-14 — knowing Christ, the power of his resurrection, the fellowship of his sufferings, and then the pressing forward toward the goal.
Theme 3: Shepherds vs. Sheep Gatherers
The sermon's central vision for Oasis Church — and by extension, for every believer — is this:
"We are not just supposed to gather sheep. We are supposed to raise shepherds."
This is a profound ecclesiological statement. There is a significant difference between:
A church that gathers sheep — focused on attendance, programs, and keeping people comfortable and connected.
A church that raises shepherds — focused on formation, equipping, and releasing people to care for others.
Biblical Support:
- Ephesians 4:11-13 — The role of pastors and teachers is not to do all the ministry themselves but "to equip his people for works of service, so that the body of Christ may be built up."
- 2 Timothy 2:2 — "The things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." Four generations of discipleship in one verse.
- Numbers 11:29 — Moses's wish: "I wish that all the Lord's people were prophets." The longing for a distributed, empowered people.
The Danger of Passive Discipleship:
The church growth movement of the late 20th century largely succeeded in gathering large numbers of people to services. What it often failed to do was produce the kind of mature, others-focused disciples that Jesus described in John 21. The result is a generation of Christians who know how to attend but not how to shepherd.
Theme 4: The God Who Prepares Breakfast
Do not rush past John 21:9-13. Jesus — the risen Lord of the universe — has built a fire, caught fish, and prepared breakfast for a group of wet, tired, failed fishermen.
This is the humility of God on full display. The one who created the cosmos is crouching by a fire, cooking fish, waiting for his disciples to come to shore.
Theological Connection: This is the same God who:
- Clothed Adam and Eve after their failure (Genesis 3:21)
- Fed Elijah in the wilderness (1 Kings 19:5-8)
- Provided manna in the desert (Exodus 16)
- Will one day host the Marriage Supper of the Lamb (Revelation 19:9)
God's love is not only declarative — "I love you." It is practical. It shows up. It prepares breakfast. It tends to the physical needs of broken people before addressing the spiritual ones.
The sermon asked: What does it mean that Jesus had breakfast ready for Peter?
It means that restoration begins with presence, not performance. Jesus did not wait for Peter to get his act together before feeding him. He fed him first.
PART FOUR: CROSS-REFERENCES AND RELATED PASSAGES
For personal study or deeper group discussion
On Peter's Restoration:
- Luke 22:31-34 — Jesus's prediction of Peter's denial and his prayer for Peter's restoration
- Luke 24:34 / 1 Corinthians 15:5 — Jesus appeared to Peter privately (before the group appearance) — a restoration that happened before John 21
- Acts 2:14-41 — Peter preaches at Pentecost. The broken denier becomes the bold proclaimer. The restoration of John 21 is on full display.
On Agape Love:
- 1 Corinthians 13:1-13 — The full description of agape love
- Romans 5:8 — God demonstrates his agape while we were still sinners
- 1 John 4:7-21 — John's theology of love; includes the verse quoted in the sermon (v.20)
- John 15:9-17 — Jesus commands his disciples to remain in his love and to love one another
On Shepherding:
- Ezekiel 34:1-16 — God's devastating critique of the false shepherds of Israel and his promise to shepherd his people himself
- Psalm 23 — The Shepherd Psalm; the model of what shepherding looks like
- John 10:1-18 — Jesus as the Good Shepherd; the contrast between the hired hand and the true shepherd
- 1 Peter 5:1-4 — Peter's own later instructions to elders about shepherding (remarkable in light of John 21)
- Acts 20:28 — Paul's charge to the Ephesian elders to shepherd the flock
On the Cross-Resurrection-Mission Framework:
- Romans 6:1-14 — Dying and rising with Christ
- Galatians 2:20 — Crucified with Christ, yet living
- John 20:19-23 — The first commissioning of the disciples after the resurrection
- Matthew 28:18-20 — The Great Commission as the post-resurrection assignment
On Shame, Failure, and Restoration:
- Psalm 51 — David's prayer of restoration after his greatest failure
- 1 Kings 19:1-18 — Elijah's breakdown and God's gentle restoration
- Romans 8:1 — "There is now no condemnation for those who are in Christ Jesus"
- Hebrews 12:1-3 — Running the race, fixing our eyes on Jesus
PART FIVE: DISCUSSION QUESTIONS
For Deep Group Engagement
Choose questions based on your group's needs and time. Questions are organized from observational to theological to personal.
Observation Questions (What does the text say?)
Read John 21:1-3 carefully. What does Peter's decision to go fishing tell us about his emotional and spiritual state after the resurrection? Why do you think the other disciples followed him?
List every detail in John 21:9-13 that you notice. What do these details tell us about the character and priorities of Jesus?
Notice that Jesus calls Peter "Simon, son of John" rather than "Peter" in verses 15-17. What is the significance of this name choice? (See John 1:42 for context on the name change.)
The three assignments — feed my lambs, tend my sheep, feed my sheep — use different words in the original Greek. What might the progression from lambs to sheep to sheep suggest about the scope of the calling?
Interpretation Questions (What does the text mean?)
The sermon described the charcoal fire (anthrakia) as one of only two uses of that word in the New Testament, the other being the fire where Peter denied Jesus. Why do you think John included this detail? What does it tell us about how Jesus approaches restoration?
Why do you think Jesus asked Peter the same question three times? What would have been lost if he had only asked once? What is the significance of the number three in this context?
The sermon said: "Jesus does not restore you by rehearsing your failure. He restores you by replenishing your love." Do you agree with this theologically? What scriptures support or challenge this idea?
In verse 18, Jesus describes a movement from self-direction ("you dressed yourself and went where you wanted") to surrender ("someone else will dress you and lead you where you do not want to go"). How does this verse reframe what it means to mature in Christ?
The sermon argued that love for Jesus is always proven by how we care for people, citing 1 John 4:20. Is it possible to genuinely love Jesus without it expressing itself in care for others? Why or why not?
Theological Questions (What does this mean for how we understand God and faith?)
The sermon noted that some people feel God loves them but isn't sure if he likes them. Where does this feeling come from theologically? What scriptures directly address this? (Consider Romans 5:8, Romans 8:31-39, Zephaniah 3:17.)
The agape/phileo distinction raises a question: Is it possible to be genuinely called and genuinely used by God while still having an immature or incomplete love for him? What does Peter's story suggest?
The three-stage framework — cross, resurrection, mission — was presented as a map for the Christian life. Where do you think most Western Christians get stuck, and why? What would it look like for a church to help people move through all three stages?
Ezekiel 34 contains a devastating critique of shepherds who feed themselves instead of feeding the flock. How does this Old Testament passage inform the New Testament vision of shepherding in John 21? What are the marks of a shepherd who is feeding themselves rather than the sheep?
The sermon said: "You are not just saved from something. You were saved for something." How does this change the way we understand salvation? What are the practical implications for how we live our daily lives?
Application Questions (What does this mean for how we live?)
The sermon described three groups: those who need restoration, those who need transformation, and those who are ready for assignment. Honestly, where are you right now? What would it look like to take the next step from where you are?
Think of one person in your life who is wandering, wounded, or still figuring out if any of this is real. You do not need to have all the answers. What is one concrete thing you could do this week to show up for that person?
The sermon described the importance of having a "Nathan" — someone who can speak truth into your life, confess to, and receive prayer from. Do you have that person? If not, what is preventing you from cultivating that kind of relationship?
Peter's restoration happened at a charcoal fire — the same kind of fire where his failure occurred. Is there a place, a memory, or a relationship in your life that God might be inviting you back to — not to relive the failure, but to receive restoration in the very place of the wound?
The sermon mentioned the tension between serving from love versus serving from fear or obligation. How do you personally tell the difference in your own heart? What practices or rhythms help you stay rooted in love rather than performance?
"If we love Jesus, we will care for what he cares about." What does Jesus care about that you are not currently caring about? What is one step toward alignment?
PART SIX: PERSONAL STUDY EXERCISES
For Individual Use Between Group Meetings
Exercise 1: The Love Inventory
(Based on the agape/phileo distinction)
Take 20-30 minutes alone with God this week. Read 1 Corinthians 13:4-8 slowly, replacing the word "love" with your own name. Read it as a description of what love looks like in your relationships.
Where does your love fall short? Where is it strong?
Then read it again as a description of God's love for you. Sit with the contrast. Journal your response.
Finally, ask yourself: If Jesus asked me today, "Do you agape me?" — what would I honestly answer? And what would I answer if he asked, "Do you even phileo me?"
Exercise 2: Mapping Your Three-Stage Journey
(Cross, Resurrection, Mission)
Draw a simple timeline of your spiritual life. Mark the moments that correspond to each stage:
- Cross moments — times of dying to self, surrender, letting go
- Resurrection moments — times of new life, renewal, fresh starts
- Mission moments — times when your love found someone to care for
Where are the gaps? Where have you been stuck? Where do you sense God calling you to move?
Exercise 3: Lectio Divina with Psalm 23
(Meditative Scripture reading)
Read Psalm 23 four times, slowly:
- First reading: Listen for the word or phrase that catches your attention.
- Second reading: Ask, "What is God saying to me personally through this passage?"
- Third reading: Ask, "What is God inviting me to do or receive?"
- Fourth reading: Simply rest in the passage. No analysis. Just presence.
Journal what you receive.
Exercise 4: The "One Person" Prayer
(Practical shepherding)
The sermon asked you to think of one person who is wandering, wounded, or wondering. This week:
- Write that person's name down.
- Pray for them every day.
- Do one concrete thing to reach out — a text, a call, an invitation to coffee.
- Come back to your group next week and share what happened.
PART SEVEN: RESOURCES FOR FURTHER STUDY
Commentaries on John 21:
- D.A. Carson — The Gospel According to John (Pillar New Testament Commentary) — Thorough, evangelical, excellent on the Greek
- Leon Morris — The Gospel According to John (NICNT) — Classic, detailed, very accessible
- Gary M. Burge — John (NIV Application Commentary) — Strong on application and cultural context
- Andreas Köstenberger — John (Baker Exegetical Commentary) — Highly technical but rewarding
On Shepherding and Pastoral Care:
- Eugene Peterson — The Contemplative Pastor — A beautiful vision of pastoral ministry that resists the consumer church model
- Timothy Z. Witmer — The Shepherd Leader — Practical and biblical; excellent for small group leaders and elders
- Paul David Tripp — Instruments in the Redeemer's Hands — How ordinary believers can care for one another; very practical
On Restoration and Shame:
- Curt Thompson — The Soul of Shame — A neuroscience and theology integration; deeply helpful for understanding why shame is so destructive to spiritual formation
- Dan Allender — The Healing Path — How God redeems our wounds and failures
- Henri Nouwen — The Return of the Prodigal Son — A meditation on restoration, identity, and the Father's love
On Discipleship and Raising Shepherds:
- Robert Coleman — The Master Plan of Evangelism — A classic study of how Jesus discipled; the model of raising shepherds
- Greg Ogden — Transforming Discipleship — A critique of passive church attendance and a vision for intentional, multiplying discipleship
- Dallas Willard — The Divine Conspiracy — A comprehensive vision of what it means to be an apprentice of Jesus
For Greek Word Study:
- Vine's Complete Expository Dictionary — Accessible for non-scholars
- Strong's Concordance with Greek Dictionary — Available free online and in most Bible apps
- BibleHub.com — Free interlinear Greek text and lexical tools
CLOSING PRAYER GUIDE
For Group Leaders
Close your session by praying through the three groups the sermon identified. You may want to invite group members to respond silently or aloud as you pray:
Father, we come to you as Peter came to the beach — some of us wet and exhausted, carrying the weight of what we've done and where we've been.
For those in this room who need restoration — who have drifted, who have gone back to fishing, who have been quiet in a way that has nothing to do with peace — we ask you to meet them at the fire. Not to shame them. Not to rehearse their failures. But to ask the question that changes everything: "Do you love me?" Let them hear it today.
For those who need transformation — who are here but somewhere inside have gone quiet, who have been managing behavior instead of surrendering hearts — we ask for the deep work. Not just changed habits but changed loves. Not just better behavior but a renewed mind.
For those who are ready for assignment — who have been restored and renewed and are looking for the one — give them eyes to see. Give them courage to show up. Give them the grace to not need all the answers before they take the first step.
And Lord, raise up shepherds in this house. Not because we have it all together, but because you asked us to, and we love you.
In Jesus's name. Amen.
LOOKING AHEAD: WEEK 2 PREVIEW
The sermon closed with this promise: "Next week, we're going to get even more specific about what it actually looks like to shepherd someone."
As you prepare for Week 2, read:
- Ezekiel 34:1-16 — God's description of what faithful and unfaithful shepherding looks like
- 1 Peter 5:1-4 — Peter's own later instructions about shepherding (remarkable in light of John 21)
- Acts 2:42-47 — The early church as a model of shepherding community
Come ready to answer: What does it actually look like to shepherd one person in your everyday life — not as a program, but as a way of being?
"If we love Jesus, we will care for what he cares about. Let's go be shepherds."
Guide prepared for Oasis Church Small Groups Series: Raising Shepherds | Week 1 Primary Text: John 21:15-19
Permission granted to reproduce for small group use within Oasis Church.