João 21
J. Vernon McGee · Citado em PreceptAustin
João 21
Vernon McGee - The Secret of Service) “Simon, son of John, do you love Me more than these?” What or who is these? Fishing, fish breakfast (doubtful). More than you love these other disciples? Probably not. More than these (other disciples love Me)? That is probably the thrust of His intent. G V Wigram…Our Lord searched the heart of Peter (in John 21:15-17) with three questions, which brought up to Peter's mind the roots of his failure, rather than the overt act of denial. And He graciously closed up each probing with a word of comfort: Feed my lambs (v. 15); Shepherd my sheep (v. 16); Feed my sheep (v. 17); thus breaking the self-confidence of His servant, both in himself and man, ere He confided the sheep and lambs of Israel to his care. (John 21:15-17 The Assembly of God and the Table of the Lords) He said to Him, “Yes, Lord; You know that I love (phileo) You.” He said to him, “Tend (bosko) My lambs (arnion) - This call to service after his time of failure indicates that Jesus accepted Peter's affirmation of phileo love. Perhaps you have failed your Lord and feel you are no longer of any use to him (so like Peter you have returned to "fishing", doing what you did before He called you). This interchange between Jesus and Peter however teaches that although we might feel like we are useless failures, Jesus is willing and able to take broken hearts, and restore them to His vital service. He is the Potter and we are the clay. Sometimes the Potter has to break the first molding in order to remold the clay into a vessel of honor, sanctified, useful to the Master and prepared for every good work (2Ti 2:21+). The present imperative calls for this to be the "shepherds" lifestyle, and is only possible by depending on the Holy Spirit to obey. He is to continually be about the business of feeding the lambs. Earlier Jesus had called Peter to evangelism (Lk 5:10+), but now (even in the face of his triple denial) Jesus gives Peter an even greater responsibility of teaching those who have been caught. Why? What was the prerequisite? Moral perfection? Clearly not. An academic degree? No, none were available from the "University of the Sea of Galilee"!) The answer is clear in triplicate - Peter loved Jesus. Peter's love issued forth in a desire to serve His Master, even as John described in his first epistle "Little children, let us not love (agapao) with word or with tongue, but in deed and truth." (1Jn 3:18+) Notice that Jesus thrice states that the lambs and sheep are "my" possession (doubly) first by creation (Col 1:16+, Heb 1:2+) and then by redemption (1Pe 1:18+, cp His purchase Acts 20:28+, Rev 5:9+, Titus 2:14+, 1Pe 2:9+). And so those of us who have any shepherding role in the lives of other believers are simply stewards who are to faithfully represent their Master and we will be held accountable (cp Heb 13:17+) Son of the living God! Oh, call us Once and again to follow Thee; And give us strength, whate’er befall us, Thy true disciples still to be. —Martin Clearly Peter got the message that he was merely an undershepherd of Christ's sheep writing years later… Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd (aorist imperative = command to do this effectively; poimaino) the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory. (1Pe 5:1, 2, 3+, 1Pe 5:4+) W A Criswell explains the changing of the verbs for love this way - Important wordplay seems to have been introduced by John into his narrative at this point. Perhaps the exchange between Jesus and Peter can best be illustrated by examining the different Greek words used. Philos may be defined as "esteem" or "high regard," and in that sense, even "love." It contemplates a value in the object loved. Agape, however, is a self-giving, concerned commitment. The object of love need not yield pleasure to the lover… Peter's caution about his avowals has been bitterly learned from his promise never to deny the Lord, followed immediately by a succession of three repudiations. The point of the entire dialogue is to question not the extent of Peter's love for the Master, but the nature of his love. The Lord seeks to impress upon Peter the diverse responsibilities ("feed" and "tend") and the tenderness (for "sheep" and "lambs") demanded by his love for Jesus. Plumptre explains "Peter uses a less strong expression for love than that which had been used by our Lord. The question seems to ask, "Dost thou in the full determination of the will, in profound reverence and devotion, love Me?" The answer seems to say, "Thou knowest me; I dare not now declare this fixed determination of the will, but in the fulness of personal affection I dare answer, and Thou knowest that even in my denials it was true, 'I love Thee.'" (A New Testament commentary for English readers) G Campbell Morgan…Feed My Lambs… Tend My sheep… Feed My sheep. John 21:15, 16, 17 - These words constitute our Lord's final commission to Peter, and as Peter stands ever before us as the representative man, the words were spoken through him to the Church. We need to rescue these words from an altogether too narrow interpretation. It has been said that, on the shores of the lake in the flush of the early morning, Jesus handed Peter the crozier, the staff of the pastoral office, and thus entrusted to him the oversight of the saints of God. This is undoubtedly true, but the whole truth is more than this. That narrow view of our Lord's meaning is due largely to the fact that our minds are obsessed almost by one particular utterance of our Lord, in which He drew a clear and sharp distinction between sheep and goats. It is well to remember that Christ only once made such distinction. (G. Campbell
João 21
Vernon McGee - The Secret of Service) NET NOTE To whom (or what) does “these” (τούτων, toutōn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one. NET NOTE - Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaō and phileō)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15–17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation. F B Meyer introduces this next section with these comments… THAT miraculous catch of fish on which we have dwelt was a parable to the disciples of the kind of work in which they were thenceforward to be engaged. They were to catch men. But there was one amongst them who must have wondered much how he would fare, and what part he would take when that work was recommenced. Might he have a share in it? He would seem to have forfeited all right. With oaths and curses he had thrice denied that he belonged to Jesus. He had given grievous occasion to the enemy to blaspheme. He had failed in a most important part of an apostle's character. True, he had repented with bitter tears, and had received a message from the empty tomb; on that Easter morn he had heard his forgiveness spoken by the lips of his Lord, and he would not have exchanged that forgiveness for an imperial crown: but he was not quite at ease. His uneasiness betrayed itself in his plunge into the water to swim to Christ's feet, and in his rush to drag the net to the shore. He wished to be restored to the position in the Apostolate which his sin had forfeited; not because of the honour which it would bring, but because nothing less would assure him of the undiminished confidence and the entire affection of Jesus. The Lord read his heart; and when the morning meal was done, He singled him out from the rest of his disciples, and asked him three times if he loved Him, and then thrice gave him the injunction to feed his flock. In addressing him our Lord calls him by his old name, Simon Bar Jonas, not by his new name, Peter; as if to remind him that he had been living the life of nature rather than of grace. (John 21:15 Peter's Love and Work) THOUGHT - 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. Love (25)(agapao - see related study of noun agape) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). Agapao is a verb which by its nature calls for action. Agapao is the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship. In short, agapao is the highest love of one's will and a love that implies total commitment (cp Paul's "definition" in 1Cor 13:4-8). Peter fully aware of his recent failure (denial), refused to claim this high quality of love. Peter was now a broken man, humbled by his denial after boasting so strongly that he would never deny His Lord. And so he uses phileo (see below), the less lofty term for love. He was willing to say he had at least that quality of love and he even appealed to Jesus' omniscience ("You know that I love You") to support his affirmation of love (phileo type). Vine writes that "Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1John 4:9, 10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Ro 5:8 (note). It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, cp. Deuteronomy 7:7, 8. Love had its perfect expression among men in the Lord Jesus Christ, 2Co 5:14-note; Ep 2:4 (note); Ep 3:19 (note); Ep 5:2 (note); Christian love is the fruit of His Spirit in the Christian, Galatians 5:22 (note). Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15, 21, 23; 15:10; 1Jn 2:5; 5:3; 2Jn 6. Self-will, that is, self-pleasing, is the negation of love to God. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Vine goes on to offer a cogent explanation of why the two verbs agapao and phileo are used in this context "As to the change of verb in Peter’s reply to the Lord’s question (See preceding table), “Lovest thou Me?” Christ uses agapao in His first two questions; Peter uses phileo in all three answers. Phileo expresses a natural affection, and in this Peter is perfectly sure of himself and is keenly desirous of stating his affection, particularly after his denials. This the Lord fully appreciates; but He is thinking of the practical manifestations and effects as well, as is evident from His commands. And the verb agapao combines the two meanings: it expresses a real affection, but likewise raises it to the thought of an active and devoted exercise of it on behalf of others. Accordingly He first says “Feed My lambs” (showing that the love is the expression of mind in action). So again, when Peter adheres to phileo, Christ replies, “Tend My sheep.” Shepherd work (all that is involved in tending sheep) must exhibit the love. The commands show how fully reinstated Peter was. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) While not all see a clear significance in the change of verbs for "love", John MacArthur feels the change is significant writing that "The word Jesus used for love is agapao, the highest love of the will, love that implies total commitment (cf. 1Co 13:4–8). Peter, painfully aware of his disobedience and failure, felt too guilty to claim that type of love. The brash pronouncements were a thing of the past; broken and humbled and fully aware that his action precluded him from a believable claim to the highest love, Peter answered by using the word phileo, a less lofty term that signifies affection. He also appealed to Jesus’ omniscience, reminding Him, “You know that I love You.” Accepting Peter’s humble acknowledgement that his love was less than he had claimed and Christ deserved, Jesus still recommissioned him, graciously saying to him, “Tend My lambs.”" Tend (1006) (bosko) is used only in the Gospels and most often describe literal feeding of animals (especially the feeding of the swine) and twice is used figuratively where people are compared to lambs and sheep (Jn 21:15, 17). Thayer writes bosko in the figurative sense portrays "the duty of a Christian teacher to promote in every way the spiritual welfare of the members of the church." Liddell-Scott - "I. of the herdsman, to feed, tend, Lat. pasco, Od. 2. generally, to feed, nourish, support, of earth, Ib.; of soldiers = to maintain (Hdt., Thuc). Metaphorically, to feed up troubles, i.e. children.II. Pass., of cattle, to feed, graze, to feed on. 2. metaphorically to be fed or nurtured." Bosko - 9x in 9v - feed(1), feeding(3), herdsmen(3), tend(2).Mt 8:30 Mt 8:33 Mk 5:11 Mk 5:14 Lk 8:32 Lk 8:34 Lk 15:15 Jn 21:15 Jn 21:17 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.). (See NIDNTT for 3 page discussion on Lamb, Sheep) Love (5368) (phileo from phílos = loved, dear, friend) has to do with the affection and the emotion in a human relationship at its best usage. We get our word philanthropic from it, and Philadelphia comes from it - Philadelphia, the 'city of brotherly love.' Phileo means to be a friend to another, to be fond of (have a liking for) an individual or an object, to have or show affection for. In some contexts it means to kiss another as a mark of tenderness for that person. Phileo denotes personal attachment and is more a matter of sentiment or feeling. It is devotion based in the emotions distinguished from agapao which represents devotion based in the will. Stated another way phileo is chiefly of the heart whereas agape is chiefly of the head. Phileo is a love which is the response of the human spirit to what appeals to it as pleasurable. Phileo is a love which consists of the glow of the heart kindled by the perception of that in the object which affords us pleasure. Phileo is the response of the human spirit to what appeals to it as pleasurable. The Greeks made much of friendship. Phileo was used to speak of a friendly affection. Phileo is a love called out of one in response to a feeling of pleasure or delight which one experiences from an apprehension of qualities in another that furnish such pleasure or delight. Phileo is friendship love, this "friendship factor" sadly often missing in marriages. In Scripture phileo is used to describe the love of God the Father and the Son, of Jesus and Peter, and of Jonathan and David. Phileo love is basically emotional. Phileo cannot be commanded but it can be developed in relationships. Phileo is based on the qualities in another person that you find admirable or attractive. Phileo is a fellowship type love manifested in a living and growing relationship between two friends. Phileo love does feed on response, and it cannot survive long without response from the other. Friendship love requires attention. Phileo describes a warm affection which exists between those who are near and dear. It describes a fondness, a responsive type love. One might picture phileo by the declarations "I love you because you love me" or "I love you because you are a joy", both of these showing the reciprocal nature of phileo love. Phileo love gives as long as it receives and thus is a conditional love. COMPARISON OF NASB Jesus' Question Peter's Answer Jesus' Response John 21:15 Love - agapao Know - oida Love - phileo Tend - bosko Lambs - arnion John 21:16 Love - agapao Know - oida Love - phileo Shepherd - poimaino Sheep - probaton John 21:17 Love - phileo Know - oida Know - ginosko Love - phileo Tend - bosko Sheep - probaton Note: Verbs for "know" = oida (know intellectually) and ginosko (know experientially). Summary of the two words for "love" - Agapao is the word that describes God's love (Jn 3:16, 1Jn 4:8), the highest love, what might be referred to as "100% love" (from Boice), so that Jesus was asking Peter "Do you love Me with a 100% love?". The other word for love is phileo , human love as expressed in friendship, love we are incapable of apart from the New Birth and the Spirit's energizing effect, what might be referred to as "60% love" (from Boice). In the first query, Jesus adds more than these, undoubtedly referring to the disciples. Peter had once claimed he loved Jesus more than the others and would prove his love by his willingness to die for Him. So Peter answers saying that he loves Jesus with 60% love. This is the same Peter who had once boasted of a 100% love for Jesus. Peter has been greatly humbly by his denial which explains his refusal to claim 100% love. Jesus again asks if Peter loved Him with 100% love, mercifully leaving off the comparison with the other disciples. Again Peter answers that he loves Jesus with a 60% love. And then on the third query, Jesus drops down to Peter's level and asks him if he loves Him with a 60% love. Clearly this threefold repetition is a response to Peter's threefold denial.
João 21
Vernon McGee - The Secret of Service) G Campbell
João 21
Vernon McGee wrote an excellent commentary on Jesus' words, "feed my sheep," which our Lord addressed to Peter (John 21:16). Dr. McGee comments, "Today we have it all mixed up—we try to discipline the young Christians and feed the old ones. The Lord said, 'Feed the young ones and discipline the old ones.' An anxious father asked, 'How can I bring up my boy in the way he should go?' and the answer was, 'By going in that way yourself.' You will find great worth in these verses by Charlene Fuller: 'Twas a sheep, not a lamb, that strayed away, In the parable Jesus told; A grown-up sheep that had gone astray From the ninety and nine in the fold. Out on the hillside, out in the cold, 'Twas a sheep the Good Shepherd sought; And hack to the flock, safe into the fold, 'Twas a sheep the Good Shepherd brought. And why for the sheep should we earnestly long, And as fervently hope and pray? Because there is danger, if they go wrong, They will lead the lambs astray. And so with the sheep we tenderly plead, For the sake of the lambs today; If the sheep are lost, what terrible price Some lambs will have to pay! It's not junior, it's his father, who needs the discipline." Say, are you bringing your children up in the "nurture and admonition of the Lord"? There's a wide-eyed little youngster Who believes you're always right; And his ears are always open, And he watches day and night; You are setting an example Every day in all you do, For the little one who's watching To grow up and be like you! —Anon. A close look at the "chips" may reveal flaws in the "block"! John 21:17 He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus *said to him, “Tend My sheep. third (KJV): Jn 13:38 18:27 Mt 26:73,74 Rev 3:19 grieved: 1Ki 17:18 La 3:33 Mt 26:75 Mk 14:72 Lk 22:61,62 2Co 2:4-7 2Co 7:8-11 Eph 4:30 1Pe 1:6 Lord: Jn 2:24,25 16:30 18:4 Jer 17:10 Ac 1:24 15:8 Rev 2:23 You know: Jn 21:15 Jos 22:22 1Ch 29:17 Job 31:4-6 Ps 7:8,9 17:3 2Co 1:12 Feed: Jn 21:15,16 12:8 14:15 15:10 Mt 25:40 2Co 8:8,9 2Pe 1:12-15 3:1 1Jn 3:16-24 3Jn 1:7,8 John 21 Resources - Multiple Sermons and Commentaries He said to him the third time, “Simon, son of John, do you love (phileo) Me?” Instead of agapao Jesus now uses Peter's own word phileo which Plumptre paraphrases as "Dost thou, in personal affection and devotion, really love Me?" and adds that "this time the love which Peter knows has ever filled his soul (phileo) seems to be doubted. The question cuts to the very quick, and in the agony of the heart smarting beneath the wound, he appeals in more emphatic words to the all-seeing eye that could read the very inmost secrets of his life, "Lord, Thou knowest all thing; Thou knowest that I love Thee." (A New Testament commentary for English readers)
João 21:15-25
Vernon McGee - The Secret of Service) Brian Bell's Outline of this John 21:15-25… 3 Lessons on the Beach! Past Failure can be Forgiven in Love (Jn 21:15-17) Present Lifestyle is no guarantee of the Same Future (Jn 21:18,19) Personal Obedience is an Individual Matter (Jn 21:20-23) Wrap up: There is so much More! (Jn 21:24,25) (John 21:15-15 Three Lessons on the Beach) F B Meyer introduces this next section with these comments… THAT miraculous catch of fish on which we have dwelt was a parable to the disciples of the kind of work in which they were thenceforward to be engaged. They were to catch men. But there was one amongst them who must have wondered much how he would fare, and what part he would take when that work was recommenced. Might he have a share in it? He would seem to have forfeited all right. With oaths and curses he had thrice denied that he belonged to Jesus. He had given grievous occasion to the enemy to blaspheme. He had failed in a most important part of an apostle's character. True, he had repented with bitter tears, and had received a message from the empty tomb; on that Easter morn he had heard his forgiveness spoken by the lips of his Lord, and he would not have exchanged that forgiveness for an imperial crown: but he was not quite at ease. His uneasiness betrayed itself in his plunge into the water to swim to Christ's feet, and in his rush to drag the net to the shore. He wished to be restored to the position in the Apostolate which his sin had forfeited; not because of the honour which it would bring, but because nothing less would assure him of the undiminished confidence and the entire affection of Jesus. The Lord read his heart; and when the morning meal was done, He singled him out from the rest of his disciples, and asked him three times if he loved Him, and then thrice gave him the injunction to feed his flock. In addressing him our Lord calls him by his old name, Simon Bar Jonas, not by his new name, Peter; as if to remind him that he had been living the life of nature rather than of grace. (John 21:15 Peter's Love and Work) PETER'S 3 DENIALS OF CHRIST FOLLOWED BY 3 AFFIRMATIONS OF LOVE FOR CHRIST So when they had finished breakfast - The context = Jesus Grilling the Fish (Read John 21:1-14 for part 1 of Peter's restoration by His Lord!) Ron Teed comments… Think about what was going on here. Here is the God of the universe serving breakfast to His apostles. It was kind of like a cookout with Jesus working the grill. (Lesson) Jesus never considered any kind of service to others to be humiliating. In fact, He thoroughly enjoyed serving. Anyone who claims to be a follower of Christ should also enjoy serving others. (John 21 Commentary) Jesus said to Simon Peter - Was this conversation in private or in the hearing of all the disciples? Also place yourself in Peter's position. What might Peter be expecting to hear from Jesus that he did not hear? How had Peter responded in the heat of the moment when His Lord was being falsely tried? Simon Peter - Several have commented on Jesus' use of Peter's name before his call to follow Jesus. Several times Jesus referred to Peter as "Simon" when he did something that needed correction (see Mt 17:25, Mk 14:37, Lk 22:31). It is as if Jesus reverts to Peter's former name when he begins to act like his former self (self confident, impetuous, etc). Simon's old name meant something like "pebble" whereas his new name Peter meant "a rock." Using his old name would remind Peter of his weakness (see Jn 1:42KJV - Simon the "jellyfish" would be changed by Jesus into Peter the courageous rock. Little did Peter understand the fires of testing he must pass through to remove the old Simon and bring forth the new Peter! A similar rite of passage is seen in most of God's children. Message? Don't fight the fires of testing!) Plumptre remarks… Our Lord's words would seem to address him as one who had fallen from the steadfastness of the "Rock-man" and had been true rather to his nature than to his apostolic name. (cp Jn 1:42 and Mt 16:17). (A New Testament commentary for English readers) J Vernon McGee… Note the significance of his name. To begin with He called him Simon. That is interesting - Simon son of Jonah - why did He call him Simon? You may recall that when the Lord Jesus first met this man, his brother Andrew had brought him to Jesus, and when Jesus looked at him, He said in effect, 'You are Simon the son of Jonah. You shall be called Cephas.' Cephas is the Aramaic word for 'Rock Man.' In Greek it is Petros, and that name clung to him. We find that over in Caesarea Philippi, when he gave that marvelous testimony concerning the Lord Jesus Christ and said, 'You are the Christ, the Son of the living God,' the Lord Jesus said in effect, 'Blessed are you, Simon [He goes back to his old name] … you will be called Peter because you are going to be a Rock Man from here on. You will be a man who will stand for something, but right now there is still a question.' And so the Lord reminds him of his old name. If you and I today think that we are somebody important, perhaps He would like to tell us just who we really are! Perhaps we are like Simon, the wishy-washy, mollycoddle fellow who tried to please everybody, who attempted to boast and was filled with pride. Our Lord dealt with him and settled him quietly when He said, 'Simon [his old name], do you love Me more than these?' (J. Vernon McGee - The Secret of Service) Do you love Me more than these? - What or who is these? Fishing, fish breakfast (doubtful). More than you love these other disciples? Probably not. More than these (other disciples love Me)? That is probably the thrust of His intent. G V Wigram…Our Lord searched the heart of Peter (in John 21:15-17) with three questions, which brought up to Peter's mind the roots of his failure, rather than the overt act of denial. And He graciously closed up each probing with a word of comfort: Feed my lambs (v. 15); Shepherd my sheep (v. 16); Feed my sheep (v. 17); thus breaking the self-confidence of His servant, both in himself and man, ere He confided the sheep and lambs of Israel to his care. (John 21:15-17 The Assembly of God and the Table of the Lords) COMPARISON OF NASB Jesus' Question Peter's Answer Jesus' Response John 21:15 Love - agapao Know - oida Love - phileo Tend - bosko Lambs - arnion John 21:16 Love - agapao Know - oida Love - phileo Shepherd - poimaino Sheep - probaton John 21:17 Love - phileo Know - oida Know - ginosko Love - phileo Tend - bosko Sheep - probaton Note: Verbs for "know" = oida (know intellectually) and ginosko (know experientially). For background recall Peter's bold claim not that many days prior… But Peter answered and said to Him, "Even though all may fall away because of You, I will never fall away." Jesus said to him, "Truly I say to you that this very night, before a cock crows, you shall deny Me three times." Peter said to Him, "Even if I have to die with You, I will not deny You." All the disciples said the same thing too. (Mt 26:33, 34, 35, parallels passage = Mk 14:29, cp Jn 13:37) TWO WORDS FOR LOVE Summary of the two words for "love" - Agapao is the word that describes God's love (Jn 3:16, 1Jn 4:8), the highest love, what might be referred to as "100% love" (from Boice), so that Jesus was asking Peter "Do you love Me with a 100% love?". The other word for love is phileo , human love as expressed in friendship, love we are incapable of apart from the New Birth and the Spirit's energizing effect, what might be referred to as "60% love" (from Boice). In the first query, Jesus adds more than these, undoubtedly referring to the disciples. Peter had once claimed he loved Jesus more than the others and would prove his love by his willingness to die for Him. So Peter answers saying that he loves Jesus with 60% love. This is the same Peter who had once boasted of a 100% love for Jesus. Peter has been greatly humbly by his denial which explains his refusal to claim 100% love. Jesus again asks if Peter loved Him with 100% love, mercifully leaving off the comparison with the other disciples. Again Peter answers that he loves Jesus with a 60% love. And then on the third query, Jesus drops down to Peter's level and asks him if he loves Him with a 60% love. Clearly this threefold repetition is a response to Peter's threefold denial.
João 21:15-25
Vernon McGee - The Secret of Service) G Campbell