The final section of this truly wondrous and most blessed Gospel contains teaching greatly needed by our fickle and feeble hearts. The central figures are the Lord and Simon Peter, and what we have here is the sequel to what was before us in chapter thirteen, the Lord washing the feet of His disciples. There, too, Peter was to the fore and that because he occupies the position of a representative believer; that is, his fall and the cause of it, his restoration and the means employed for it, illustrate the experiences of the Christian and the provisions which Divine grace has made for him.
The first thing recorded in connection with Peter’s fall is our Lord’s words to him before it took place: “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:31-32). This is very solemn and very blessed. Solemn is it to observe that the Lord prayed not to keep Peter from failing. In suffering His apostle to fall, the Lord’s mercy comes out most signally, for that fall was necessary in order to reveal to Peter the condition of his heart, to show him the worthlessness of self-confidence, and to humble his proud spirit. The need for Satan’s “sifting” was at once made manifest by the Apostle’s reply, “And he said unto him, Lord, I am ready to go with thee, both into prison, and to death” (Luke 22:33).
“This is a condition which not only exposes one to a fall, but from which the fall itself may be the only remedy. We have to learn that when we are weak only are we strong; and that Christ’s strength is made perfect in our weakness. Peter’s case is a typical one; and thus it is so valuable for us. “The Lord Himself, in such a case as this, cannot pray (“cannot” morally do so — A.W.P.) that Peter may not fall, but that he may be ‘converted’ by it, turned from that dangerous self-confidence to consciousness of his inability to trust himself, even for a moment. Here Satan is foiled and made to serve the purpose of that grace which he hates and resists. He can overpower this self-sufficient Peter; but only to fling him for relief upon his omnipotent Lord. Just as the ‘messenger of Satan to buffet’ Paul (2 Corinthians 12), only works for what he in nowise desires, to repress the pride so ready to spring up in us, and which the lifting up to the third heaven might tend to foster. Here there had been no fall and all was over-ruled for fullest blessing; in Peter’s case, on the other hand, Satan’s effort would be to assail the fallen disciple with suggestions of a sin too great to be forgiven — or, at least, for restoration to that eminent place from which it would be torture to remember he had fallen. What he needed to meet this with was faith; and this, therefore, the Lord prays, might not fail him.
“How careful is He to revive and strengthen in the humbled man the practical confidence so needful! The knowledge of it all given him beforehand — of the prayer made for him — of the exhortation addressed to him when restored, to ‘strengthen his brethren’ — all this would be balm indeed for his wounded soul; but even this was not enough for his compassionate Lord. The first message of His resurrection had to be addressed specially ‘to Peter’ (Mark 16:7), and to ‘Cephas’ himself He appears, before the Twelve (1 Corinthians 15:5). Thus He will not shrink back when they are all seen together. When we find him at the sea of Tiberias, it is easy to realize that all this has done its work. Told that it is the Lord who is there on the shore, he girds on his outer garment, and casts himself into the sea, impatient to meet his Lord. But now he is ready, and only now, for that so necessary dealing with his conscience, when his heart is fully assured” (Numerical Bible).
Mark carefully how the Lord began: not with a reproach, still less a word of condemnation, nor even with a “Why did you deny Me?” but “Lovest thou me more than these?” Yet, observe that the Lord did not now address him as “Peter,” but “Simon son of Jonas.” This is not without its significance. “Simon” was his original name and stands in contrast from the new name which the Lord had given him: “And when Jesus beheld him, he said, thou art Simon the son of Jonas: that shalt be called Cephas (Peter), which is by interpretation, A stone” (John 1:42). The way in which the Lord now addressed His disciple intentionally called into question the “Peter.” Mark how that in Luke 22:31 the Lord said, “Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.” Christ would here remind him of his entire past as a natural man, and especially that his fall had originated in “Simon” and not “Peter!” On only one other occasion did the Lord address him as “Simon son of Jonah” and that was in Matthew 16:17, “Jesus answered and said unto him, Blessed art thou, Simon son of Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” But note that the Lord is quick to add, “And I say also unto thee, that thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom.”
Thus this first word of the Lord to His disciple in John 21:15 was designed to pointedly remind him of his glorious confession, which would serve to make him the more sensitive of his late and awful denial. “Lovest thou me more than these?” This was still more searching than the name by which Christ had addressed His Apostle. He would not heal Peter’s wound slightly, but would work a perfect cure; therefore, does He as it were, open it afresh. The Savior would not have him lose the lesson of his fall, nor in the forgiveness forget his sin. Consequently He now delicately retraces for him the sad history of his denial, or rather by His awakening question brings it before his conscience. Peter had boasted, “Though all shall be offended, yet will not I:” he not only trusted in his own loyalty, but congratulated himself that his love to Christ surpassed that of the other Apostles. Therefore did the Lord now ask, “Lovest thou me more than these?” i.e., more than these apostles love Me?
“He said unto him, Yea Lord; thou knowest that I love thee” (John 21:15). An opportunity had graciously been given Peter to retract his former boast and gladly did he now avail himself of it. First, he began with a frank and heartfelt confession “thou knowest.” He leaves it to the Searcher of hearts to determine. He could not appeal to his ways, for they had reflected upon his love; he would not trust his own heart any longer; so he appeals to Christ Himself to decide. Yet observe, he did not say “thou knowest if (or whether) I love thee,” but “thou knowest that I love thee” — he rested on the Lord’s knowledge of his love; thus there was both humility and confidence united.
“It was as though he said, ‘Thou hast known me from the beginning as son of Jonah; drawn me to Thee, hast kindled love in my soul, hast called me Peter; Thou didst warn of my blindness, and pray for my faith, and hast since forgiven me; Thou hast looked, both before and since Thy death, into my heart, with eyes of grace, so Thou knowest all! What I feel concerning my love is this, that I am far from loving Thee as I ought and as Thou art worthy of being loved; but Thou, O Lord, knowest that in spite of my awful failure, and notwithstanding my present weakness and deficiency, I do love Thee’“ (Stier).
“He saith unto him, Feed my lambs” (John 21:15). What marvelous grace was this! Not only does the Lord accept Peter’s appeal to His omniscience, but He gives here a blessed commission. Christ was so well satisfied with Peter’s reply that He does not even confirm it with, “Verily, I do know it.” Instead, He responds by honoring and rewarding his love. Christ was about to leave this world, so He now appoints others to minister to His people. “Feed my lambs.” The change of figure here from fishing to shepherding is striking: the one suggests the evangelist, the other the pastor and teacher. The order is most instructive. Those who have been saved need shepherding — caring for, feeding, defending. And those whom Christ first commends to Peter were not the “sheep” but the “lambs” — the weak and feeble of the flock; and these are the ones who have the first claim on us! Note Christ calls them “my lambs,” denoting His authority to appoint the under-shepherds.
“He saith to him again the second time, Simon, son of Jonas, lovest thou me?” (John 21:16). The Lord now drops the comparative “more than these” and confines Himself to love itself. This question is one which He is still asking of each of those who profess to believe in Him. “‘Lovest thou me?’ is, in reality, a very searching question. We may know much, and do much, and talk much, and give much, and go through much, and make much show in our religion, and yet be dead before God for want of love, and at last go down to the Pit. Do we love Christ? That is the great question. Without this there is no vitality about our Christianity. We are no better than painted wax-figures: there is no life where there is no love” (Bishop Ryle).
“He saith unto him, Yea, Lord; Thou knowest that I love thee” (John 21:16). In this passage, there are two distinct words in the Greek which are translated by the one English word “love,” and it is most instructive to follow their occurrences here. The one is a much stronger term than the other. To preserve the distinction the one might be rendered “love” and the other “affection” or “attachment.” When the Lord asked Peter, “Lovest thou me?” He used, both in John 21:15 and 16, the stronger word. But when Peter answered, what he really said, each time, was “thou knowest that I have affection for thee.” So far was he now from boasting of the superiority of his love, he would not own it as the deepest kind of love at all! Once more the response of Divine grace is what Peter receives: “He saith unto him, Feed my sheep” (John 21:16). The word for “feed” here is more comprehensive than the one which the Lord had used in the previous verse, referring primarily to rule and discipline. Observe the Lord again calls them “my sheep,” not “thy sheep” — thus anticipating and refuting the pretensions of the Pope!
“He saith unto him the third time, Simon, son of Jonas, lovest thou me?” (John 21:17). Here the Lord Himself uses the weaker term — “Hast thou affection for me? Grace reigns through righteousness” (Romans 5:21). Three times had Peter denied his Master; three times, then, did the Lord challenge his love. This was according to “righteousness.” But in thus challenging Peter, the Lord gave him the opportunity of now thrice confessing Him. This was according to “grace.”
In His first question, the Lord challenged the superiority of Peter’s love. In His second question, the Lord challenged whether Peter had any love at all. Here, in His third question, the Lord now challenges even his affection! Most searching was this! But it had the desired effect. The Lord wounds only that He may heal.
“Peter was grieved because he said unto him the third time, Lovest thou me?” (John 21:17). Here we are shown once more the power of the Word. This was indeed the sequel to John 13. That Peter was “grieved” does not mean that he was offended at the Lord because He repeated His question, but it signifies that he was touched to the quick, was deeply sorrowful, as he re- called his threefold denial. It is parallel with his “weeping bitterly” in Luke 22:62. This being “grieved” evidenced his perfect contrition! But if it was grievous for the disciple to be thus probed and have called to remembrance his sad fall, how much more grievous must it have been to the Master Himself to be denied?
“And he said unto him, Lord, thou knowest all things; thou knowest that I love thee” (John 21:17). Beautiful is it to behold here the transforming effects of Divine grace. He would not now boast that his love was superior to that of others; he would not even allow that he had any love; nay more, he is at last brought to the place where he now declines to avow even his affection. He therefore casts himself on Christ’s omniscience. “Lord,” he says, “thou knowest all things.” Men could see no signs of any love or affection when I denied Thee; but Thou canst read my very heart; I appeal therefore to Thine all-seeing eye. That Christ knew all things comforted this disciple, as it should us. Peter realized that the Lord knew the depths as well as the surfaces of things, and therefore, that He saw what was in his poor servant’s heart, though his lips had so transgressed. Thus did he once more own the absolute Deity of the Savior. Thus, too, did he rebuke those who would now talk and sing of their love for Christ!
“His self-judgment is complete. Searched out under the Divine eye, he is found and owns himself, not better but worse than others; so self-emptied that he cannot claim quality for his love at all. The needed point is reached: the strong man converted to weakness is now fit to strengthen his brethren; and, as Peter descends step by step the ladder of humiliation, step by step the Lord follows him with assurance of the work for which he is destined” (Numerical Bible).
“Jesus saith unto him, Feed my sheep” (John 21:17). “The Evangelist relates in what manner Peter was restored to that rank of honor from which he had fallen. The treacherous denial, which had been formerly described, had undoubtedly rendered him unworthy of the Apostleship; for how could he be capable of instructing others in the faith, who had basely revolted from it? He had been made an Apostle, but from the time that he had acted the part of a coward, he had been deprived of the honor of Apostleship. Now, therefore, the liberty, as well as the authority of teaching, is restored to him, both of which he had lost through his own fault. That the disgrace of his apostasy might not stand in the way, Christ blots it out and fully restores the erring one. Such a restoration was needed both for Peter and his hearers; for Peter, that he might the more boldly exercise himself, being assured of the calling with which Christ had again invested him; for his hearers, that the stain which attached to him might not be the occasion of despising the Gospel” (John Calvin).
We may add that this searching conversation between Christ and Peter took place in the presence of six of the other Apostles: his sin was a public one, so also must be his repudiation of it! Note that in Acts 20:28 all the “elders” are exhorted to feed the flock! “Jesus saith unto him, Feed my sheep.” If you love Me, here is the way to manifest it. It is only those who truly love Christ that are fitted to minister to His flock! The work is so laborious, the appreciation is often so small, the response so discouraging, the criticisms so harsh, the attacks of Satan so fierce, that only the “love of Christ” — His for us and ours for Him — can “constrain” to such work. “Hirelings” will feed the goats, but only those who love Christ can feed His sheep. Unto this work the Lord now calls Peter. Not only had Christ restored the disciple’s soul (Psalm 23:3), but also his official ministry; another was not to take his bishopric — contrast Judas (Acts 1:20)!
“Jesus saith unto him, Feed my sheep.” Marvelous grace was this. Not only is Peter freely forgiven, not only is he fully restored to his apostleship, but the Lord commends to him (though not to him alone) that which was dearest to Him on earth — His sheep! There is nothing in all this world nearer the heart of Christ than those for whom He shed His precious blood, and therefore He could not give to Peter a more affecting proof of His confidence than by committing to his care the dearest objects of His wondrous love! It is to be noted that the Lord here returns to the same word for “feed” which He had used in John 21:15. Whatever may be necessary in the way of rule and discipline (the force of “feed” in John 21:16), yet, the first (John 21:15) and the last (John 21:17) duty of the under-shepherd is to feed the flock — nothing else can take the place of ministering spiritual nourishment to Christ’s people!
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