Despite Simon Peter’s best intentions and
valiant efforts, his weaknesses and fallibilities were apparently just too
great. With about three years of divine guidance, instruction, and training
under his belt, he still didn’t get it. He brashly asserts his unwavering
allegiance to Christ, only to forsake him just a few hours later followed by
his infamous triple denial (Mark 14:27-31, 50, 66-72). It would seem that Simon
Peter was a miserable failure, but the Lord wasn’t quite ready to give up on
him.
Special Attention to Peter
The women who first witnessed the empty
tomb were instructed to inform the disciples “and Peter” (Mark 16:7), i.e. especially Peter. Why single him out
from the others? Was he in need of special reassurance due to his woeful failings,
or did he require extra confirmation because of his dismal faith? Either way, the
risen Lord appears to him first before showing himself to the remaining
apostles (Luke 24:34; 1 Cor. 15:5).
The struggling disciple had disavowed Christ three times, and on the third
occasion of the Lord’s post-resurrection appearances to his followers, Peter is
singled out again and asked three
questions (John 21:14-19). The original discourse was most likely in Aramaic,1
which John has then translated and recorded in Greek. In English translation the
same question is asked and answered three times, whereas the Greek text reveals
nuances not observable in English involving three separate questions.
The Curious Exchange
In John’s recounting of this conversation,
two verbs (agapaō and phileō) are employed multiple times yet rendered in
our English versions by the single word “love.”2 Some have suggested
that the Greek terms are interchangeable, citing passages like John 3:35; 5:20;
13:23; 20:2. However, none of these examples is comparable to our current text.
They do not show an alternating of the two words within the same contextual
setting, and each usage is explicable as distinct from the others.3
Whatever agapaō entails,
it is a concept that Jesus has
repeatedly emphasized and one with which Simon ought to have been familiar (cf.
John 13:34; 14:15, 21, 23, 24, 28, 31; 15:9, 12, 17). The same is true of phileō. A form
of this word is frequently used in the biblical records of the Lord’s teachings
and interactions, describing the Father’s regard for the Son (John 5:20), Jesus’ regard for his dear
friend Lazarus (11:3, 11, 36), as well as the Father’s regard
for Christ’s followers (16:27a) and their regard for Christ (16:27b).4
The First Question
The exchange in John 21:14-19 makes better
sense if agapaō is understood
in the cognitive sense of resolute commitment (cf. John 3:16; 14:23-24) and if phileō is
understood as more sentimental with respect to natural affection (cf. John
11:36; 15:19).5 Jesus first enquires of Simon, “do you love [agapaō = ‘are you committed
to’] me more than these?” (John 21:15a). The distinguishing
expression here is, “more than these.” Simon’s reply, “Yes, Lord; you know that I love [phileō = ‘have affection for’] you” (v. 15b), is rather
peculiar. It doesn’t really answer the question as asked. He has either
misinterpreted the query or has intentionally averted it.6
A few weeks earlier Christ had predicted
that “all” of his immediate disciples would stumble because of him, to which
Simon presumptuously retorts, “Even if all are made to stumble because of you,
I will never be made to stumble” (Matt. 26:31, 33). His subsequent actions,
however, have demonstrated that his professed allegiance to Christ is really not
superior to that of his peers, in spite of his bold claims. The Lord’s question
is relevant to the apostle’s rashness and lack of humility.
Though Simon promptly affirms his heartfelt
esteem for Christ, he seems oblivious to his own arrogance or what it means to
be a genuine disciple. Jesus responds by simply reminding him that even friendly
association involves complementary action: “Feed my lambs” (John 21:15c). In other words, Simon ought to back up
his warm verbal expressions by living up to the Lord’s expectations.
The Second and Third Questions
Jesus’ second question to Simon is simply,
“do you love [agapaō = ‘are you committed to’] me?” (John 21:16a). This time the focus is on Simon’s personal allegiance,
irrespective of the other disciples. In the recent past Simon’s deeds have not
supported his words, and he misses the point yet again by merely repeating his
previous response: “Yes,
Lord; you know that I love [phileō = ‘have affection
for’] you” (v. 16b). Jesus again admonishes him: “Tend my sheep” (v. 16c). Simon is to
demonstrate his avowed affection with more than hollow declarations.
The third question is different from the
previous ones: “Simon … do you love [phileō = ‘have affection for’] me?” (John 21:17a). Although Simon has already
conceded his emotional affinity for Christ, he has yet to fully grasp what this
entails. His frustration with the questioning (v. 17b) is apparently due to his
inability (or stubborn refusal?) to understand what the Lord is trying to
convey to him.7 Jesus states once again: “Feed my
sheep” (v. 17c). Simon needs to step up and fulfill his sacred duty.
The Reason for the Questioning
All along the impulsive disciple has displayed
an earthly focus, inclusive of his own self-reliance, and in so doing has
resisted the Lord’s heavenly purpose (cf. Mark 8:33; 9:5-6, 10; Luke 22:24; John 13:7-8; 18:10-11,
36; et al.). He has reverted
to fishing for fish (John 21:3) even though his allotted vocation is seeking
the souls of men (Mark 1:17). He has been designated “a stone” (John 1:42) yet has
failed to exhibit the solid character that would justify such a respectable
name. He readily acknowledges Jesus as “Lord” (John 21:15, 16, 17) without
backing it up with submissiveness and obedience. He has been quick to profess his loyalty and to claim his devotion and to express his care, but what are mere
words without accompanying action?
Jesus’ questioning challenges Simon’s
humility, allegiance, and affection, none of which has been clearly attested. By
choosing to follow Christ, he has made a solemn pledge to which he has not been totally faithful.
The Lord does not overlook or downplay the apostle’s errors; he confronts and
challenges him. In fact, immediately after the questioning Simon is
reminded twice to get back on track and be a true disciple of Jesus (John 21:19, 22), the second time emphatically
(“You follow me”). Far from being
pampered, Simon is given the tough love he needs.
When I confess Jesus as Lord, it has to involve more than mere words. I cannot claim to be a Christian while neglecting his will in favor of my own. To legitimately wear his name, I am obliged to behave in a Christ-like manner. When I make the inevitable mistakes, shame on me for trying to justify them or make excuses or pretend that it doesn’t really matter. I cannot rely on the Lord’s mercy and grace while ignoring his persistent calls for repentance. “But why do you call me ‘Lord, Lord,’ and do not do the things which I say?” (Luke 6:46).
With God’s help Simon Peter did get
back on his feet and eventually grow into the effective spiritual leader he was
meant to be.8 What made the difference? He finally exchanged his
worldly focus for a heavenly one (1 Pet. 1:3-5). He replaced self-reliance with tenacious dependency on God (1 Pet. 1:17-21). He traded arrogance for humility
(1 Pet. 5:5-7). He went from unpredictable and erratic to self-controlled (1
Pet. 3:8-12) and steadfast (2 Pet. 3:14-18). He gave up his own stubborn
will and spent the rest of his life in faithful obedience to the divine will (1 Pet. 1:13-16;
2:11-12).
Application? Following the same course of action will make an everlasting difference in your life and in my life, not to mention the lives of those within our respective spheres of influence.
Application? Following the same course of action will make an everlasting difference in your life and in my life, not to mention the lives of those within our respective spheres of influence.
--Kevin L. Moore
Endnotes:
1 See Aramaic.
2 Unless otherwise noted, all
scripture quotations are from the NKJV, with slight modification in
capitalization for consistency. Greek terms are transliterated in their lexical
forms for simplicity and clarity.
3 The verb agapaō in John 3:35 is employed in John’s description of the heavenly Father
bestowing divine authority upon the Son, whereas phileō in 5:20 is used in Jesus’ portrayal of his affectionate relationship
with the Father. Jesus’ agapaō with respect to John (13:23; 19:26; 21:7, 20) is related
to Jesus’ confidence in John (cf. 19:25-27), while phileō in 20:2 pertains to emotional sentiment inclusive of two disciples (“to Simon
Peter and the other [allon] disciple
whom Jesus loved”).
4 See also Matt. 6:5; and compare
philos (“friend”) in Luke 11:5-8;
12:4; 14:10, 12; 15:6, 9, 29; John 3:29; 15:13-15.
5 Seeing that both words are
used in different contexts with a variety of meanings, this is admittedly a simplified
distinction. But the dogmatic assertion that they are (or can be) synonymous is not as definitive as some have made it out to be. While Matthew observes that the Pharisees phileō
the chief seats (Matt. 23:6; cf. 6:5) and Luke says they agapaō the chief seats (Luke 11:43),
both would be applicable if emotional fondness and mental conviction are respectively in
view.
6 Simon has had a long history
of misreading and misunderstanding the Lord’s purpose (Matt. 14:31; 16:22-23;
26:33-35; Mark 9:5-7; John 13:6-8; 18:10-11; et al.).
7 The expression Legei auto to triton (“He says to him
the third”) in John 21:17 would refer to the third question the Lord is asking
rather than the same question asked for the third time.
8 Cf. Acts
1:15; 2:14; 3:6; 4:8; 5:3, 9; 9:32, 39; 10:5-48; 11:1-18; 12:3-17; 15:7; 1 Cor.
1:12; Gal. 1:18; 2:7; 1 Pet. 2:25; 5:1-4; 2 Pet. 1:12-15; 3:1-2.
Related Posts: Jesus Called Him Peter Twice, Christ's Inner Circle, Love One Another
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