Exegetical and Hermeneutical Commentary of John 21:17
He saith unto him the third time, Simon, [son] of Jona, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
17. the third time ] He had denied thrice, and must thrice affirm his love. This time Jesus makes a further concession: He not only ceases to urge the ‘more than these,’ but He adopts S. Peter’s own word, philein. The Apostle had rejected Christ’s standard and taken one of his own, about which he could be more sure; and Christ now questions the Apostle’s own standard. This is why ‘Peter was grieved’ so much; not merely at the threefold question recalling his threefold denial, not merely at his devotion being questioned more than once, but that the humble form of love which he had professed, and that without boastful comparison with others, and without rash promises about the future, should seem to be doubted by his Lord.
thou knowest all things; thou knowest ] Once more we have two words for ‘know’ in the original and only one in the A. V. (Comp. Joh 7:27, Joh 8:55, Joh 13:7, Joh 14:7.) The first ‘knowest’ ( oidas) refers to Christ’s supernatural intuition, as in Joh 21:15-16: the second ‘knowest’ ( ginskeis) to His experience and discernment; Thou recognisest, perceivest, seest, that I love Thee. See on Joh 2:24-25.
Feed my sheep ] It is doubtful whether we have or have not precisely the same word for ‘sheep’ here as in Joh 21:16. The Greek word here according to the best authorities is undoubtedly a diminutive ( probatia, not probata); in Joh 21:16 the evidence is pretty evenly balanced between probatia and probata (‘little sheep’ and ‘sheep’). One is tempted to adopt S. Ambrose’s order in Joh 21:15-17 ‘lambs,’ ‘little sheep,’ ‘sheep’ ( agnos, oviculas, oves), which seems also to have been the reading of the old Syriac: but the balance of evidence is against it. But without counting the possible difference between ‘little sheep’ and ‘sheep,’ there are three important distinctions obliterated in the A. V., the two words rendered ‘love,’ the two rendered ‘feed,’ and the two rendered ‘know.’
S. Peter seems to recall this charge in his First Epistle (Joh 5:2-3), a passage which in the plainest terms condemns the policy of those who on the strength of this charge have claimed to rule as his successors over the whole of Christ’s flock.
Fuente: The Cambridge Bible for Schools and Colleges
The third time – It is probable that Jesus proposed this question three times because Peter had thrice denied him. Thus he tenderly admonished him of his fault and reminded him of his sin, while he solemnly charged him to be faithful and vigilant in the discharge of the duties of the pastoral office. The reason why the Saviour addressed Peter in this manner was doubtless because he had just denied him – had given a most melancholy instance of the instability and weakness of his faith, and of his liability to fall. As he had thus been prominent in forsaking him, he took this occasion to give to him a special charge, and to secure his future obedience. Hence, he so administered the charge as to remind him of his fault; and he made him so prominent as to show the solicitude of the Saviour that, henceforward, he might not be left to dishonor his high calling. This same charge, in substance, he had on other occasions given to the apostles Mat 18:18, and there is not the slightest evidence here that Christ intended, as the Papists pretend, to give Peter any special primacy or eminence in the church. The charge to Peter arose, manifestly, from his prominent and melancholy act in denying him, and was the kind and tender means used by a faithful Saviour to keep him from similar acts in the future dangers and trials of life. It is worthy of remark that the admonition was effectual. Henceforward, Peter was one of the most firm and unwavering of all the apostles, and thus fully justified the appellation of a rock, which the Saviour by anticipation had given him. See the notes at Joh 1:42.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. Peter was grieved] Fearing, says St. Chrysostom, lest Christ saw something in his heart which he saw not himself, and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
17. He saith unto him the thirdtime, Simon, son of Jonas, lovest thou me? Peter was grieved becausehe said the third time, c.This was thePhysician’s deepest incision into the wound, while yet smarting underthe two former probings. Not till now would Peter discern the objectof this succession of thrusts. The third time reveals it all,bringing up such a rush of dreadful recollections before his view, ofhis “thrice denying that he knew Him,” that he feelsit to the quick. It was fitting that he should it was meant that heshould. But this accomplished, the painful dialogue concludes with adelightful “Feed My sheep”; as if He should say, “Now,Simon, the last speck of the cloud which overhung thee since thatnight of nights is dispelled: Henceforth thou art to Me and to Mywork as if no such scene had ever happened.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He saith unto him the third time,…. That by these three testimonies, out of his mouth, the thing might be established, and be out of all doubt:
Simon, son of Jonas, lovest thou me? is it so indeed that thou lovest me? is thy love really so hearty and sincere as thou savest? may it be depended upon?
Peter was grieved, because he said unto him the third time, lovest thou me? because it put him in mind of his having denied his Lord three times; the remembrance of which cut him to the heart and it added to his grief, that his love, which he knew was unfeigned, notwithstanding his conduct, should seem to be suspected:
and he said unto him, Lord, thou knowest all things, thou knowest that I love thee; he appeals with great warmth and earnestness to him, as the omniscient God, and the searcher of all hearts, who knows all persons and things, and the secret thoughts, dispositions, and affections of men’s minds, for the truth of his love to him; for though he knew the treachery of his own heart, and durst not trust to it; and therefore chose not to be determined by his own assertions, and was well aware that the sincerity of his love might be called in question by fellow Christians, because of his late conduct; but as everything was naked and open to his Lord, with whom he had to do, he lodges and leaves the appeal with him: so every soul that truly loves Christ, whatever Satan, the world, professors, or their own hearts under unbelieving frames, may suggest to the contrary, can appeal to Christ, as the trier of the reins of the children of men, that he it is whom their souls love; and though their love may be greatly tried, and they themselves be sorely tempted by Satan, and suffered to fall greatly; yet their love to Christ can never be lost; the fervency of it may be abated, the exercise of it may be very languid, but the principle itself always remains, as it did in Peter:
Jesus saith unto him, feed my sheep. It may be observed from the repetition of this phrase following upon Peter’s declaration of his love to Christ, that such only are proper persons to feed the lambs and sheep of Christ, who truly and sincerely love him: and in doing which they show their love to him: and who indeed would be concerned in this service, but such? since the work is so laborious, the conduct of those to whom they minister oftentimes is so disagreeable, the reproach they meet with from the world, and the opposition made unto them by Satan, and all the powers of darkness: it is true indeed, there are some that take upon them this work, and pretend to do it, who do not love Christ; but then they are such who feed themselves, and not the flock; and who feed the world’s goats, and not Christ’s lambs and sheep, and in time of danger leave the flock; only the true lovers of Christ faithfully perform this service, and abide in it by preaching the pure Gospel of Christ, by administering his ordinances, in their right manner, and by directing souls in all to Christ, the heavenly manna, and bread of life. Dr. Lightfoot thinks that by the threefold repetition of the order to feed Christ’s lambs and sheep, is meant the threefold object of Peter’s ministry; the Jews in their own land, the Gentiles, and the Israelites of the ten tribes, that were in Babylon.
Fuente: John Gill’s Exposition of the Entire Bible
Lovest thou me? ( ;). This time Jesus picks up the word used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (, first aorist passive of , to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: “Thou knowest all things.”
Feed my sheep ( ). Many MSS. both here and in verse 16 read (sheep) instead of (little sheep or lambs).
Fuente: Robertson’s Word Pictures in the New Testament
Lovest [] . Here Jesus adopts Peter’s word. Canon Westcott, however, ascribes Peter’s use of filew to his humility, and his hesitation in claiming that higher love which is implied in ajgapav. This seems to me to be less natural, and to be refining too much.
Fuente: Vincent’s Word Studies in the New Testament
1) “He saith unto him the third time,” (legei auto to triton) “He (Jesus) asked him (Simon Peter) personally and directly a third time;” Since Peter had recently denied Him three times, in a similar manner; He pressed upon Peter, leader of these six disciples, the grave privilege and responsibility of His call.
2) “Simon, son of Jonas, lovest thou me?” (Simon loannou phileis me) “Simon, son of John are you really a friend?” Do you even care for me as a friend? Are you really (Gk. phileis) fond of me, with even a personal love?
3) “Peter was grieved because he said unto him the third time,” (elupethe ho Petros hoti eipen auto to triton) “Peter was then grieved (deeply moved emotionally) because he (Jesus) said to him a third time,” inquired of him for a third time, about an abiding, devout, spiritual love, of Divine nature, which Peter would not affirm.
4) “Lovest thou me?” (phileis me) “Are you a friend to me?” or are you personally fond of me? Since you denied me three times, and have returned to your old secular work?
5) “And he said unto him, Lord, thou knowest all things,” (kai eipen auto kurie panta su oidas) “And Peter replied to him, Lord, you know all things,” you comprehend all things, as the Son of God, Mat 16:16; Joh 2:24-25; Rev 2:23; 1Sa 16:7.
6) “Thou knowest that I love thee.” (su ginoskeis hoti philo se) “You know that I love you as a friend,” with the care or affection of a friend. But had not our Lord warned that one who put his hand to the plow, then looked back, was unfit for the kingdom of God? Luk 9:62.
7) “Jesus saith unto him, Feed my sheep.” (legei auto lesous boske ta probatia mou) “Jesus (then) directed him, Feed my flock of sheep,” or guide, feed, protect, and care for my flock of sheep, Joh 21:15; Joh 10:9.
Fuente: Garner-Howes Baptist Commentary
17. Peter was grieved. Peter undoubtedly did not perceive the object which Christ had in view, in putting the same question so frequently; and therefore he thinks that he is-in-directly accused, as if he had not answered with sincerity. But we have already showed that the repetition was not superfluous. Besides, Peter was not yet sufficiently aware how deeply the love of Christ must be engraven on the hearts of those who have to struggle against innumerable difficulties. He afterwards learned by long experience, that such a trial had not been made in vain. Those who are to undertake the charge of governing the Church are also taught, in his person, not to examine themselves slightly, but to make a thorough scrutiny what zeal they possess, that they may not shrink or faint in the middle of their course. We are likewise taught, that we ought patiently and mildly to submit, if at any time the Lord subject us to a severe trial; because he has good reasons for doing so, though they are generally unknown to us.
Fuente: Calvin’s Complete Commentary
(17) He saith unto him the third time.Again the question is asked, but this time the Lord uses Peters own word, and His question seems to say, Dost thou, in personal affection and devotion, really love Me? The third time, to him who had three times denied! and this time the love which Peter knows has ever filled his soul 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 than before to the all-seeing eye that could read the very inmost secrets of his life, Lord, Thou knowest all things; Thou knowest that I love Thee.
Feed my sheep.The better reading is, probably, little sheep. The difference is of one letter only ( and ), and a mistake would therefore be easily made by a copyist. The diminutive word occurs nowhere else in Biblical Greek, and is almost certainly, therefore, part of the original text; but whether it was first written here or in Joh. 21:16, or in both, must with our present knowledge be left undetermined. The order of the Received text is lambs (Joh. 21:15), sheep (Joh. 21:16), sheep (Joh. 21:17). The Peshito Syriac must have read lambs, little sheep, sheep; and this is in part supported by the Vulgate, which has agnos, agnos, oves, and more exactly by the Latin of St. Ambrose, who has agnos, oviculas, oves. This would point to a three-fold gradation answering to the three-fold question, and committing to the Apostles care the lambs, the little sheep, the sheep of the flock of Christ. Still, it must be admitted that the more probable reading is lambs, little sheep, little sheep, and that the difference of thought is in the difference of the verbs. Feed My lambs; be a shepherd to the weak ones of the flock; feed these weak ones. He who loved Christ is to be like Christ, a good shepherd, giving his life for the sheep who are Christs. He who had been loved and forgiven, held up that he might not fall, restored after he had fallen, is to be to others what Christ had been to himfeeding men with spiritual truths as they can bear them, gently guiding and caring for those who are as the weak ones of the flock through ignorance, prejudice, waywardness. The chief work of the chief Apostle, and of every true apostle of Christ, is to win back the erring, helpless, sinful sons of men; and the power which fits them for this work is the burning love which quickens all other gifts and graces, and can appeal to the Great Shepherd Himself, Lord, Thou knowest all things; Thou knowest that I love Thee. As a remarkable instance of how the Great Shepherds words impressed themselves upon the Apostles mind, comp. 1Pe. 2:25.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Lovest thou Jesus now, at last, uses the affectional term for love. This affectional term is lower than the moral term, but yet tenderer. But the cherishing of the moral tends to produce the affectional; and it is when both are united that the love is perfected. This blending in spiritual perfection is impossible without the aid of the blessed and Divine Spirit of love.
Peter was grieved Peter now sees that it is his threefold denial that demands this threefold confession. He is grieved, not because the demand is made, but for the sad cause that renders it necessary. He had thrice said, I know not the man; he may now thrice declare how he loves the man. But the recollection of the sad scene of apostacy melts him to sorrow in this his hour of restoration.
Knowest all things The man whom he denies is divine. The man whom, in the hour of the denial, he knew not, knows all things.
I love thee The full profession is uttered, and the full absolution will now be made.
Feed my sheep Shepherd my full-grown sheep. Peter passes by humble degrees to his full pastoral office. But he receives no popedom, no triple crown over the universal Church. Nothing indicates that he is restored more than to the level of his fellow-disciples.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He says to him the third time, “Simon, son of Joanes, 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 says to him, “Feed my sheep.”
‘Simon, son of Joanes.’ Jesus began by addressing Peter as Simon, son of Joanes. In the Gospels Jesus addressed Peter in this way only on the most important occasions, on his call to follow Jesus (Joh 1:42), on his confession of Jesus as the Son of God (Mat 16:17), and as he slept in Gethsemane (Mar 14:37). So when Jesus addressed Peter in this way here, Peter would realise that what Jesus was about to say to him was extremely important.
So he who three times had said he did not know Jesus had now had the opportunity to make his three declarations of love. But he did not at this stage recognise Jesus’ purpose and was grieved that Jesus kept asking him. And again he received the command to “Feed my sheep”. Had he thought of the significance of Jesus’ words in the light of chapter 10 he might have been less grieved, for the task he was given, along with the others, was to take the place of the good Shepherd from an earthly point of view. He had responsibility for the sheep. He who had fled the fold was now fully restored, something which must have come home quite clearly to his fellow disciples. Later on in his ministry he in tun will call on othrs to tend the sheep and will then refer to Jesus as the Chief Shepherd (1Pe 5:2; 1Pe 5:4).
That this special treatment for Peter was precisely because of the greatness of his failure comes out in that He now confirmed that Peter’s restoration would finally be evidenced by his willingness to die violently for Christ.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1734
INQUIRIES ABOUT LOVE TO CHRIST
Joh 21:17. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.
IT requires much wisdom to discharge the office of a reprover aright. We have a duty to the Church, not to countenance sin in any one, and least of all in a person professing godliness: on the other hand, we have a duty to our offending brother, not to wound his feelings by a needless severity. If his fault have been private, a private admonition will suffice; but if his sin have given open offence, we must bear a public testimony against him, and require a public acknowledgment of his fault. Our blessed Lord was full of compassion towards Peter, after his shameful dereliction of duty: he looked upon him with pity; he appeared to him before any other of his Apostles; and restored him publicly to his office, from which he had fallen. But in what manner did he restore him? He drew forth from him, in the presence of all the Apostles, repeated confessions of his faith and love; and re-invested him with his Apostolic commission, precisely as often as Peter had publicly renounced it.
The questions put to Peter on this occasion, and the answers he gave to them, will naturally furnish us with the following remarks:
I.
That repeated violations of duty are a just ground for questioning our love to Christ
There is no surer test of our love to Christ, than our obedience to his commands
[This is what our blessed Lord himself requires as the fruit and evidence of our love; If ye love me, keep my commandments [Note: Joh 14:15.]. And certainly a more unexceptionable test cannot be conceived. Had he required only some particular feelings, a person of a sanguine disposition might easily have wrought up himself to those frames which he supposed to be indications of love to Christ: and many, on the contrary, might have been discouraged, under the idea that they never had experienced what was necessary to their salvation. But the evidence of an obedient life is such as no man can have who does not love the Lord [Note: Joh 14:24.], and as every man will have who does love the Lord [Note: Joh 14:23.]: so that it is less likely to be mistaken than any other, and carries stronger conviction with it: it enables us to determine with certainty, who does love him, and who does not [Note: Joh 14:21. with 2Co 8:8.]. St. John, who was, beyond all others, the loving, and beloved Disciple, not only establishes this as the most unequivocal test of our love [Note: 1Jn 5:3 and 2 John, ver. 6.], but without hesitation pronounces him a liar, who pretends to have any knowledge of the Saviour, without justifying his pretensions by this mark [Note: 1Jn 2:3-4.]. We may therefore assume this as an infallible distinction between those who are sincere followers of Christ, and those who are only hypocrites and dissemblers with God.]
In proportion as this evidence is wanting, doubts must be entertained of our love to Christ
[We speak not now of a course of open sin, which would at once brand us as enemies of Christ: nor, on the other hand, do we speak of those infirmities which are found in the best of men: we refer rather to those habitual deviations from duty which afford us just reason to doubt of our state. We know that, amongst men, there is always a desire to please those whom we love. The loving one another in word and in tongue is contrasted with the loving in deed and in truth [Note: 1Jn 3:18.]. And supposing the fact to be true, that was an unanswerable question which Delilah put to Sampson; How canst thou say I love thee, when thy heart is not with me [Note: Jdg 16:15.]? If then our heart be not with Christ, if we seek not after him in earnest prayer, if we feel no desire to do his will, if we live in a way which is displeasing to him, if we indulge dispositions and habits which are directly opposite to those which he himself cultivated, how can we imagine that we love him? Such a life is rather characteristic of his enemies than of his friends: and, while we live in such a state, we have far greater reason to suspect our love to him, than to indulge any confidence respecting it.]
We wonder not that Peter was grieved at being a third time questioned about the sincerity of his love: for we cannot but feel,
II.
That the very existence of a doubt respecting it ought to fill us with deep concern
Let it only be considered, what such a doubt implies: it involves a doubt,
1.
Respecting our interest in Gods favour
[There is no medium between a state of acceptance with God, and of obnoxiousness to his wrath and indignation. We must either be his friends or his enemies: we must either be his children, or the children of the wicked one. Now our blessed Lord has said, If God were your father, ye would love me [Note: Joh 8:42.]: and consequently, if there be room for questioning our love to him, there is room also for questioning our relation to God. And is it not an awful thing to doubt, whether we be children of God, or children of the devil? Is it a light matter, to whom we belong? Should any man feel composed or satisfied, till he has ascertained this point on sure and scriptural grounds?]
2.
Respecting our prospects in the eternal world
[There are two states, in one or other of which all will be placed as soon as they go hence: to some will be assigned a state of happiness in heaven; to others a state of misery in hell: and whichever be our lot, it will be eternal.
Now that heaven cannot be the receptacle of those who love not the Lord Jesus, is evident: for what should they do there: or how could they be happy, if they were there? We are not happy even here amongst those whom we do not love; notwithstanding we may manage to conceal our aversion, and to put on a cheerful countenance before them: but in heaven there can be no concealment: our real dispositions will all be manifest; and if we cannot cordially unite in the exercises of those around us, we shall find nothing to amuse or divert our minds: in other words, if our whole delight be not in singing praises, to God and to the Lamb, we shall find no congeniality of sentiment with those around us, nor any occupation suited to our taste: and the very consciousness of our unfitness for the place, will render the place dreary, the company odious, the employment irksome.
And must it not be inexpressibly painful to be left in suspense; to see time running away, and eternity fast approaching, and not to know whether we shall spend that eternity in heaven or in hell? If we were not ourselves melancholy examples of the same obduracy, we should wonder how any one could give sleep to his eyes, or slumber to his eye-lids, till he had attained some solution of this doubt. Were he only in suspense about the issue of a trial for life and death, it would create considerable anxiety: how much more then should it, when it respects everlasting happiness or everlasting misery! Well indeed may that man be grieved, who is in the least doubt what answer he shall give to the question in our text, Lovest thou me?]
We cannot however but take occasion from the instance before us to observe,
III.
That notwithstanding we have deviated for a time from the path of duty, we may be so far recovered as to warrant an appeal to Christ, that we do indeed love him
God forbid that we should encourage any man to think lightly of sin; or that any thing we speak for the comfort of true penitents should have such a construction put upon it. Yet we must not conceal the truth, for fear it should be perverted; nor must we forbear to magnify the grace of God, lest some one should abuse it. Our position, properly understood, will not sanction false confidence in any man. We concede, that a man may have fallen as grossly as ever Peter did, yet may he afterwards recover his confidence towards God, provided, like Peter, he,
1.
Bitterly bewail his sin
[Peter, after his fall, went out and wept bitterly: and as our Lord had particularly prayed for him, that his faith might not fail, we can have no doubt but that he sought for mercy in Gods appointed way. Now let this be done in sincerity and truth, and we do not hesitate to declare, that it shall not be done in vain: whether the guilt be contracted by an ignorant opposer of the Gospel, or a backslidden professor of it, and whether it be more or less heinous, it shall certainly be forgiven [Note: Isa 1:18. 1Jn 1:7; 1Jn 1:9.], and peace shall be again restored to his wounded conscience. God will heal his backslidings, and love him freely, yea, and seal a sense of his pardoning love upon his soul. Upon his confessing with David, I have sinned against the Lord, the Lord will say to him, I have put away thy sin; thou shall not die. But besides this he must,]
2.
Take occasion from his fall to search out and mortify his besetting sin
[Peters besetting sins were self-preference, and self-confidence. He had such an over-weening conceit of his own strength, that he engaged, that though all the other Apostles should forsake their Lord, he never would: no; he would rather die with him than deny him. To this our Lord alludes in his first question, Lovest thou me more than these? To that part of the question Peter made no reply: he would no more boast of his superiority to others; but was contented with affirming what from his inmost soul he knew to be true. Moreover, he seems many years afterwards to have had in view his own fatal miscarriage, when he gave that advice to the Church at large; Be sober, be vigilant; for your adversary the devil goeth about as a roaring lion, seeking whom he may devour: whom resist, steadfast in the faith. Thus he learned both humility and caution from his past experience.
A similar effect in us will warrant a similar assurance of our love to Christ. It is often a long time before our besetting sin be even known to us: for sin has such a bewitching power, that it makes us not unfrequently admire as a virtue, what others see and know to be a weakness and a crime. Pride, envy, covetousness, and a variety of other evils, often lurk and reign in us, while we are scarcely sensible of their existence in our hearts. Now if we have been led to search out these hidden abominations, to mourn over them, to subdue and mortify them, and maintain a spirit directly opposed to them, we can scarcely wish for a clearer evidence of our sincerity: the very fruit we produce, indisputably proves our union with Christ; and consequently justifies an assured conviction of our love to him. Thus humbling himself for his iniquity, he must yet further,]
3.
Be determined, through grace, to live and die for Christ
[If sin be unrepented of, or self-confidence be indulged, our resolutions, like Peters, may prove fallacious: but if formed with a humble dependence upon Divine grace, and with a penitent sense of our former miscarriages, they afford a strong additional testimony on our behalf. Peter speedily evinced the renovation of his soul, when with undaunted courage he charged home upon all the Jewish Sanhedrim the murder of his Lord, and set at nought all their threatenings against him. And if we also are enabled boldly to confess Christ, and cheerfully to suffer for him, and unreservedly to devote ourselves unto him, the matter is clear; we do indeed love him; and we may appeal to the heart-searching God that we love him in sincerity and truth.]
Let us now institute the same all-important inquiry, and address to every one of you the question in the text. Let each one put his own name in the place of Peters, and conceive the Lord Jesus Christ saying to him, Lovest thou me? Perhaps all of you, except a few humble and contrite souls, will be ready to answer this question in the affirmative: but if you would enter more dispassionately into it, some of you might possibly apply to yourselves what was spoken to the unbelieving Jews, I know you, that ye have not the love of God in you [Note: Joh 5:42.]. Others of you might be in doubt what answer to make; while others might be able to adopt the language of Peter, Lord, thou knowest all things; thou knowest that I love thee.
Taking for granted that there are these three descriptions of persons here present, we shall address ourselves,
1.
To those who manifestly do not love the Lord Jesus Christ
[How surprising is it that there should be such persons in the world! yet this is the state of the generality even of those who live in this Christian land. And what shall I say to them? Are you not yourselves amazed at your own wickedness? Do you not appear to yourselves to be even monsters in impiety? Not to love Him, who is infinitely lovely! Not to love Him, who is so beloved of God, and of the holy angels, and of all the saints both in heaven and earth! Not to love Him, who has so loved you as to give himself for you, and to lay down his own life a ransom for your souls! How astonishing is it that his wrath has not long since broken forth against you to the uttermost to consume you! Must you not assent to the justice of that denunciation, If any man love not the Lord Jesus Christ, let him be anathema, maran-atha [Note: 1Co 16:22.]? And do you not tremble lest the curse of God should come upon you? O rest not in a state of such dreadful guilt and danger: but contemplate Him; and turn unto Him; and make Him the only beloved of your souls.]
2.
To those who are in doubt whether they love him or not
[Do not leave this matter any longer in suspense. Search your own hearts, and beg of God to search and try you. Indulge not a needless scrupulosity on the one hand, neither speak peace unto your souls lightly on the other hand. Of the two, it were better to be distressed by raising the standard too high, than to deceive yourselves by putting it too low; because, in the one case, your pain will be only small and transient; whereas, in the other, it will be unspeakable and eternal. Not that it is at all needful to err on either side: the marks and evidences of true love to Christ are laid down with the utmost precision in the Holy Scriptures; and if you read the Scriptures with earnest prayer to God for the illumination of his Spirit, He will guide you into all truth. If you are destitute of true love, he will convince you of sin; and if you are possessed of it, he will shine upon his own work, and give you the witness of his Spirit that you are his. Your Lord and Judge knoweth all things: him therefore you cannot deceive: O pray that you may not deceive yourselves.]
3.
To those who can truly say, Lord, I do indeed love thee
[How sweet to you must be those words of our Lord, If any man love me, my Father will love him, and we will come unto him, and make our abode with him [Note: Joh 14:23.]. You may rest assured, that these words shall be fulfilled to you. There is not any mercy which God will not vouchsafe to those who make Christ their all in all. While you have a scriptural evidence that you do this, you have a right to rejoice: and your joy is an earnest of that everlasting blessedness which you shall possess in his immediate presence.
Be careful then to abide in his love. Guard against every thing that may impeach the sincerity of your regard. Keep yourselves diligently in his love; and be attentive to the duties of your calling, whatever they may be. To Peter, who was a minister of his Gospel, our Lord said, Feed my sheep; feed my lambs; feed my sheep. This he required of him as the best testimony of his regard. To you he says, Finish the work which God hath given thee to do. Can you instruct others, whether adults or children? embrace every opportunity with joy. Can you do any thing whereby your Lord may be glorified? do it: and whatever your hand findeth to do, do it with your might.]
[Another Exordium.It is universally acknowledged, that men ought to inquire into their actions, so far at least as to ascertain that they are just and honourable: but few are aware of the obligation which they lie under, to examine the dispositions of their minds towards God. Yet this is of prime importance. We should ask ourselves frequently, Do I love God? Do I love the Lord Jesus Christ, my Saviour? This was the question which our Lord himself put to Peter after his fall. The question and the answer given to it, furnish us with a fit occasion to observe]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
Ver. 17. Jesus saith unto him the third time ] To confirm him doubtless against the consciousness of his three-fold denial, and to re-authorize him in his apostleship.
Lovest thou me? ] A minister had need have his heart inflamed with a most ardent affection to Christ; for else he will never suffer that hardship devour those difficulties, and get over all those impediments that he is sure to be encumbered with. The ministry, believe it, is not an idle man’s occupation, he must preach the word, be instant in season, out of season, &c., cry in the throat ( Clamare ut Stentora vincat ), lift up his voice like a trumpet, speak till he spit forth his lungs, and yet to no more purpose many times than Beda did when he preached to a heap of stones. Now this he will never do, unless the love of Christ constrain him,2Co 5:142Co 5:14 ; cf. 1Co 16:22 .
Peter was grieved ] Either in remembrance of his former false play; or else, as thinking our Saviour somewhat distrusted his fidelity; or else, surely, he was as much to blame to be grieved, as David was to be angry, when God had made a breach upon Uzzah, 2Sa 6:8 .
Feed my sheep ] My sheep with golden fleeces, with precious souls; every soul being more worth than a world, as our Saviour reckons it, who only went to the price of it, Mat 16:26 . Can that be wholesome meat then that is sauced with the blood of souls? Will it not be bitterness in the end?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] See above on Joh 21:15 .
not merely on account of the repetition of the question, but because of , the number of his own denials of Christ.
] See above.
Fuente: Henry Alford’s Greek Testament
Joh 21:17 . But to him who had uttered a threefold denial, opportunity is given of a threefold confession, although Peter at first resented the reiterated inquiry: He was grieved because doubt was implied, and he knew he had given cause for doubt. His reply is therefore more earnest than before, . He is so conscious of deep and abiding love that he can appeal to the Lord’s omniscience. The [or with recent editors] reflects a strong light on the belief which had sprung up in the disciples from their observation of our Lord. And again he is commissioned, or commanded to manifest his love in the feeding of Christ’s sheep. The one qualification for this is love to Christ. It is not for want of time no other questions are asked. There was time to put this one question three times over; and it was put because love is the one essential for the ministry to which Peter and the rest are called.
Fuente: The Expositors Greek Testament by Robertson
grieved. Greek. lupeo. Elsewhere in Joh 16:20. Compare 1Pe 1:6. The noun lupe occurs in Joh 16:6, Joh 16:20, Joh 16:21, Joh 16:22. Compare 1Pe 2:19.
knowest. Greek ginosko. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
17. ] See above on Joh 21:15.
-not merely on account of the repetition of the question, but because of , the number of his own denials of Christ.
] See above.
Fuente: The Greek Testament
Joh 21:17. , the third time) Comp. ch. Joh 13:38. The decisive number.-, was grieved) In feeling so, his distress was with good reason.- , and he said unto Him) At this point, as it were wearied out, he pours out his whole self [in a one final appeal to His omniscience].-[, , Lord, Thou knowest all things) Peter in truth had most largely had proof of the OMNISCIENCE of the Lord Jesus, along with the rest of the disciples. Let us first collect the testimonies of it which occur in the Gospel of John. Jesus knew who Simon was, ch. Joh 1:42 : The mind and action of Nathanael, Joh 1:47-48 : What is in every man, ch. Joh 2:25 : The deeds of the woman of Samaria, ch. Joh 4:29 : What He Himself was about to do, ch. Joh 6:6 : The treachery of Judas and of others, ch. Joh 6:64; Joh 6:70 : The death of Lazarus, ch. Joh 11:11 : That His hour had come, ch. Joh 13:1 : The treachery of Judas, Joh 13:8 : The denial of Peter, Joh 13:38 : The disciples desire to question Him, ch. Joh 16:19 : And all things, Joh 16:30 : The several things which should come upon Him, ch. Joh 18:4 : And their consummation, ch. Joh 19:28. Furthermore He knew, according to the report of the rest of the Evangelists, the thoughts of men, Mar 2:6; Mar 2:8; Luk 6:8; Luk 7:47 (with which comp. Joh 19:39): Mat 12:25; Mat 16:8; Luk 9:47; Luk 11:17. Also what was the raiment of Solomon, Mat 6:29 : What Sodom, Tyre, and Sidon would have done had they seen the works of Christ, ch. Joh 11:21; Joh 11:23. He predicted His Passion, Mat 16:21; Mar 8:31; Luk 9:22, etc.: The destruction of Jerusalem, Luk 19:43; Mat 23:35, etc., Mat 24:2, etc; Luk 23:28, etc.: The circumstances which were about to accompany His entrance into the city and the Passover feast, Mar 11:2, etc., Joh 14:13; Joh 14:15; Joh 14:27 : And very many other things of that kind.-Harm., p. 609, 610.]
Fuente: Gnomon of the New Testament
Joh 21:17
Joh 21:17
He saith unto him the third time, Simon, son of John, lovest thou me?-This corresponds to the number of times that Peter denied him. Jesus desired to assure him of his full and complete forgiveness. That he might do this fully, he must repent fully. So he repented.
Peter was grieved because he said unto him the third time, Lovest thou me?-Peter was grieved because of his apparent distrust of his statements.
And he said unto him, Lord, thou knowest: all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.-His profession of love without self-confidence or boast was thus apparently equal to the number of denials, and Jesus repeats the admonition. [Peter, pierced to the heart by these repeated questions, throws himself on the knowledge the Lord has of his heart. The third time the Lord charges him to act as a shepherd under him and to take care of the sheep. Three times Peter had denied the Master; three times the Master questions his love; three times he gives him courage concerning his work. The questioning was painful, Peter was grieved, but the grief was wholesome and Peters whole subsequent life bore proof of the discipline. His rashness was forever gone.]
Fuente: Old and New Testaments Restoration Commentary
lovest Our Lord here takes Peter’s word, phileis.
love (Greek – , am fond of). It is a lesser degree of love than agapas.
Feed Joh 21:15; Joh 10:9
Fuente: Scofield Reference Bible Notes
the third: Joh 13:38, Joh 18:27, Mat 26:73, Mat 26:74, Rev 3:19
grieved: 1Ki 17:18, Lam 3:33, Mat 26:75, Mar 14:72, Luk 22:61, Luk 22:62, 2Co 2:4-7, 2Co 7:8-11, Eph 4:30, 1Pe 1:6
Lord: Joh 2:24, Joh 2:25, Joh 16:30, Joh 18:4, Jer 17:10, Act 1:24, Act 15:8, Rev 2:23
thou knowest that: Joh 21:15, Jos 22:22, 1Ch 29:17, Job 31:4-6, Psa 7:8, Psa 7:9, Psa 17:3, 2Co 1:12
Feed: Joh 21:15, Joh 21:16, Joh 12:8, Joh 14:15, Joh 15:10, Mat 25:40, 2Co 8:8, 2Co 8:9, 2Pe 1:12-15, 2Pe 3:1, 1Jo 3:16-24, 3Jo 1:7, 3Jo 1:8
Reciprocal: Gen 18:19 – For I Gen 29:25 – wherefore 2Sa 7:20 – knowest 1Ki 8:39 – for thou 1Ch 4:10 – that it may 1Ch 17:18 – thou knowest 1Ch 28:9 – the Lord Job 10:7 – Thou knowest Job 23:10 – he knoweth Job 42:2 – no Psa 40:9 – thou knowest Psa 116:1 – love Psa 139:1 – thou hast Pro 15:11 – the hearts Son 1:7 – O thou Son 3:1 – him whom Jer 3:15 – which shall Jer 12:3 – knowest Eze 11:5 – for Dan 2:22 – he knoweth Mat 9:4 – knowing Mat 12:25 – Jesus Mat 26:22 – General Mar 2:8 – when Mar 8:17 – knew Mar 9:33 – What Mar 12:15 – knowing Mar 14:15 – he will Luk 6:8 – But Luk 9:47 – perceiving Luk 16:15 – God Luk 22:12 – he Joh 4:16 – Go Joh 5:6 – and knew Joh 5:42 – I know Joh 6:61 – General Joh 13:18 – I know Joh 16:19 – Jesus Act 8:21 – for Act 10:16 – thrice Act 11:10 – three Rom 8:27 – And he 1Co 4:4 – I know 1Co 8:3 – is 2Co 11:11 – God 1Th 2:4 – but God Heb 4:13 – is there 1Jo 3:20 – and
Fuente: The Treasury of Scripture Knowledge
Joh 21:17. He saith unto him the third time, Simon, son of John, lovest thou me? In this third question, apparently a repetition of the first and second, one word (lovest) is changed: for the word which he had used before, Jesus substitutes that less elevated, more familiar word with which Peter had already twice replied, I love Thee. It is this that constitutes to the apostle the painful force of the third question. Not only is his own word taken up by Jesus, but that word is one by which he had sought to give utterance to the strength of his affection. And now Jesus says to him, Peter, dost thou really thus love Me as thou sayest? But a little while ago, what was thy denial of thy Friend? Is it otherwise now? I will take thee at thine own word. May I trust thee that, with that love of which thou speakest, thou lovest Me?
Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou seest that I love thee. Peters grief is at once intelligible,not simply because he had been three times questioned as to his love, but because the third time his own statement, twice made, had been taken up, and he had been asked to consider well whether it was really true, whether he might not be again misjudging himself. But he was not merely grieved, he was also disciplined; his grief was wholesome. Up to this point there seems to have been some faint trace of self in his replies: at all events he had stood before his Lord as if his Lord were peculiarly reading him: he had not wholly forgotten himself. Now, however, all his past weakness and sin rise to his view: can he who has been so guilty have any special value? Surely not: if he is known, he is known only as one of all things; with such emptiness of self he will cast himself upon his Lord, and only say, Lord, Thou knowest all things; Thou seest that I love Thee. The victory of grace is complete, and he receives his final charge.Jesus saith unto him, Feed my sheep.
We have still to say a word or two of the threefold charge which is given in the words, Feed my lambs, Be shepherd of my sheep, Feed my sheep. It is a little doubtful whether we ought to understand by the lambs the younger members of the Christian community, or the whole flock in its weakest and most elementary stage of Christian growth: the contrast with sheep leads upon the whole to the former view. The charge to the apostle is Feed these lambs: not less than the older members of the flock do they require the shepherds most thoughtful as well as his most tender care. After this we have sheep twice mentioned (for a slight difference of reading found in some ancient manuscripts does not materially affect the meaning), and the only point we have to consider is the difference between Be shepherd of and Feed. The structural principles of the Gospel at once tell that there is a climax; and that climax seems to correspond to the gradation exemplified by a pastor as he himself grows in knowledge and experience. At first he is eager to perform all offices for his flock, thinking all equally important; perhaps even most pleased with the rule that has been assigned to him, and in which his own importance most appears. But soon, if he has the spirit of a real shepherd, he learns that to bear rule is comparatively a small thing, and that to feed the flock of God, to nourish it on pastures ever fresh, and with waters ever living, is at once his most difficult and his noblest task. Peter is now ready to hear what, in tending his Masters flock, he is to do and suffer.
Fuente: A Popular Commentary on the New Testament
ADDITIONAL NOTES BY THE AMERICAN EDITOR.
Vv. 17-30.
1. The title which was placed upon the cross was, according to Matthew, This is Jesus, the King of the Jews; according to Mark, The King of the Jews; according to Luke, This is the King of the Jews; according to John, Jesus of Nazareth, the King of the Jews. The resemblances and variations in these forms given by the four evangelists are indicative of the character of their writings, and suggestive as to the view which is to be held respecting the relation of the Divine guidance to the words of the writers. That all the evangelists knew the substantial fact in the case is beyond question.
2. The fact that Pilate caused the title to be written, and the words which passed between him and the Jews in Joh 21:21-22, are details of the history recorded by John alone, in consistency with his more graphic account of the whole matter. The life-like manifestation of Pilate’s character appears even at the end of the story, in the title which he wrote, and especially in the words, What I have written, I have written. These words exhibit the sort of apparent boldness and decision which seems to men like him to be a true assertion of themselves and truly courageous, notwithstanding their yielding to the pressure of the hostile party in the only vital point.
3. The recording of the two scenes which follow is, not improbably, intended to bring before the reader the same contrast at the scene of the crucifixion which is presented elsewhere in this Gospel. The soldiers, as the representatives of those on whom no impression at all had been made by the words and works of Jesus, appear as acting with the harshness and brutality of coarse men who were dealing with a criminal, and appropriating what the law allowed them, without sympathy. The explanation of the clause in Joh 21:24 is the same with that which has been mentioned in other casesnamely, that the New Testament writers saw in Christ the meaning and end of the whole Old Testament, and, in view of this, carried the fulfilment of the latter into all its parts, wherever these corresponded with the experiences of Christ.
4. The reference to the fulfilment of the Old Testament passage indicates that, to the view of the evangelist, the action of these soldiers was, though unconsciously on their own part, a testimony to the Messiahship of Jesus. The story is thus brought within the plan of the Gospel in the matter of proof or (in the more extended sense of that word) of , as it is also introduced, as already remarked, in connection with the matter of belief and unbelief.
5. The question as to whether three or four women are mentioned in Joh 21:25 is one which cannot be decisively answered on either side. That there were four, however, is the more probable view. This view is favored by the following considerations:
(a) The fact that Jesus committed His mother to John, and that John’s house became her home, is more easily explained if John’s mother was the sister of the mother of Jesus.
(b) The mother of John was present at the crucifixion scene, according to Mar 15:40 and Mat 27:56, with Mary Magdalene and Mary the wife of Alphaeus (Klopas). As she was associated with these women in a part of the scene, it is altogether probable that she may have been with them, also, throughout the whole. If, however, she was present at the time alluded to in Joh 21:25, there seems to be no reason why John should omit all reference to her. It would be rather in accordance with his custom when speaking of himself and his family, so far as we can judge, to mention or allude to her presence, while omitting her name. This would be what he does here, provided she is the one designated as the sister of Jesus’ mother.
(c) If we hold that Salome was in this relation to Jesus’ mother, the request which she makes in Mat 20:20 ff. is most satisfactorily explained.
(d) The supposition that Salome was the sister of Jesus’ mother relieves us of the difficulty of supposing that two sisters had the name Mary. The only objection to this view which has any special weight is the one derived from the entire absence elsewhere in the Gospels of any distinct allusion to the existence of such a relationship. This objection must be admitted to be somewhat serious, but it may be questioned whether it can, by any means, overbalance the arguments which have just been presented.
6. The committing of Mary to the care of John cannot be accounted for simply on the ground that he was her nephew, for she had children of her own, or children of her husband by a former marriage, living with her, and these children were soon to be believers. John’s relationship as nephew makes such an act on Jesus’ part more natural than it would be otherwise, but there must have been something more than this in the case. There must have been a rising above all earthly relationships (see Vol. I., p. 510). The story becomes in this way an evidence of the living experience of the writer, and it enters into his plan as one of the things which marked the progress of his inner life. He tells his readers this fact which belonged to his own friendship with Jesus, believing that it would bear witness of what Jesus was in His union with individual souls, and would thus tend to bring them to seek after the life in and with Him.
7. The words in order that the Scripture might be accomplished are to be taken, according to Meyer, in connection with the previous clause, that all things are now finished, but Weiss ed. Mey. agrees with Godet in connecting them with , . The latter view is probably, though not certainly, the correct one.
8. Meyer holds that the words of Luk 23:46, Father, into thy hands I commend my Spirit, belong to the enlarging representations of tradition. But it can hardly be considered inconsistent with the probabilities of the case that Jesus should have accompanied the word It is finished, recorded in John, with these additional words addressed to His Father.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
21:17 He saith unto him the {b} third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
(b) It was appropriate that he that had denied him three times should confess him three times, so that Peter might neither doubt the forgiveness of his grievous sin, nor his being restored to the office of the apostleship.