Introduction

Have you ever felt like you messed up something so badly that you could
never get it straightened out? Or perhaps you did something so hurtful that
you felt you could not be forgiven for your wrong? That may have been the
way that Peter felt after denying Jesus three times the night our Lord was
arrested and put on trial. Could Peter be forgiven? Could be Peter used
again? Turn to John 21 and we will see the answer to these questions and
learn several important lessons to apply to our own lives.

Review
As we pick up the account in John 21:15, it has been about two weeks or so
since Peter had denied Jesus on the night He was arrested and tried. Some
wonderful things have happened since then, the most wonderful of course is
that Jesus had conquered death, was physically resurrected and had already
appeared to many people including to the disciples twice in Jerusalem. Jesus
told them to go to Galilee where He has now met with them a third time,
but the circumstances were not exactly ideal, for when Jesus arrived in
Galilee the seven disciples that were present were not doing what they
should have been doing.
As we began our study of this chapter in the last sermon, Simon Peter,
Thomas, Nathanael, James, John and two other disciples who are not named
were back in Galilee (verse 2), probably at Capernaum where Peter,
Andrew, James and John had their homes. They were supposed to wait there
for Jesus, but Peter was the type of man who has to be doing something. He
decided to go fishing and the rest of them joined in (vs 3). This was not a
recreational fishing trip, but serious business. They put out in the boat and
fished all night but caught nothing (verses 3-4).

As it was dawning, they heard a man on shore ask them, “Children, you do
not have any fish, do you?” Jesus was the man asking them that question,
but they did not recognize Him since they were about 100 yards off shore
(Verses 4-5). The question was not an open inquiry to how they had done,
but was instead phrased in a way that expected a negative answer. It was a
question designed to point out the reality of their failure to catch anything.
They answered the stranger with a simple, “no,” and then the stranger told
them to throw their nets on the right side of the boat and they would find a
catch (verse 6). We do not know why they took this stranger’s advice, but
they did so and caught a very large catch they could not haul in (verse 7).

It is at this point that John realizes that this stranger was Jesus. This is
nearly identical to the miracle that Jesus had performed when He first
called Peter, Andrew, James and John to be His disciples (Luke 5). Peter,
being a man of action, jumps into the sea and swims to shore. Peter is
characterized by wanting to be with Jesus. The rest of the disciples brought
in the boat hauling the large catch of fish behind them (verses 7-8).
When they had reached the shore, they found that Jesus was cooking them
breakfast of fish and bread on a charcoal fire. I pointed out last week that it
there was only one fish on the fire (verse 9) and they all ate breakfast from
that one fish (verse 13). It is likely that there was a miracle of multiplication
of food here similar to that which occurred when Jesus fed the 5,000 and
the 4,000. This breakfast and the large catch of fish were the evidence that
Jesus would provide for His disciples. They were not to worry about the
cares of this world. They were to be Jesus’ servants and He would provide
for them. The same is still true for us. Jesus wants us to seek first His
kingdom and righteousness, and His promise is that He will meet our needs.
He wants our focus of attention to be on Him, not on the things of this world
(Matthew 6). (See: Waiting on Jesus)
What Depth of Love? – John 21:15-17
Breakfast was now finished, but the Lord still had some business to finish
with Peter. There is still the matter of his boasting and then denial on the
night Jesus was arrested. Was Peter still qualified to be one of the leaders
among Jesus’ followers? Starting in verse 15, Jesus asks Peter a series of
three questions to pull out what was in Peter’s heart, and then Jesus makes
three statements about the responsibility that Jesus was entrusting to Peter.

15
So when they had finished breakfast, Jesus ^said to Simon Peter, “Simon,
[son] of John, do you love Me more than these?” He ^said to Him, “Yes,
Lord; You know that I love You.” He ^said to him, “Tend My lambs.” 16 He
^said to him again a second time, “Simon, [son] of John, do you love Me?”
He ^said to Him, “Yes, Lord; You know that I love You.” He ^said to him,
“Shepherd My sheep.” 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.
This is one of those passages in which the English translation does not bring
out the impact that is in the Greek because two different Greek
words, ajgapavw /agapa and filevw /phileo, in the text are generally
translated as the same English word, “love.” The NASB footnotes this, and
the translations by Weymouth, Darby and Young do make a distinction, but
even they do not make a distinction between the two Greek words which are
both translated as “know” (oi]da /oida and ginowvskw /ginosk ).
In each of these questions, Jesus addresses Peter as “Simon.” Some have
suggested that Jesus used this specific name for him in order to call
attention to his backsliding into his old way of life. Perhaps that could be
true, for Jesus had just caught Simon fishing for fish instead of men.
However, Jesus usually addressed him as “Simon” (Matthew
16:17; 17:25; Mark 14:37; Luke 7:40; 22:31; John 1:42; 21:15,16,17) instead
of Peter (Luke 22:34; John 1:42), so simply the use of the name, “Simon,” is
not definitive to bring that conclusion.
First Question – John 21:15
However, Jesus’ first question does challenge Peter’s loyalty. Back on the
night of the last Supper, Peter had boasted how he was more committed to
Jesus than all the others, for he would not fall away even if all the rest did
(Matthew 26:33). Jesus’ question would expose what was in his
heart. “Simon, son of John, do you love Me more than these?” The
word “love” here is ajgapavw /agapa . The noun form of the word
is ajgavph /agape. This is a very interesting and very important word group.
Leon Morris does a thorough study of the various Hebrew and Greek words
that we translate in English as love in his book, Testaments of Love. Let me
quickly summarize his extensive word studies for you.

In his section dealing with ajgavph /agape he carefully notes that the noun
form of the word is very rare in Greek writing prior to the New Testament,
but that it is used quite extensively in the New Testament. He believes the
reason is that the coming of Jesus and His sacrifice of Himself on the cross
on our behalf brought a new concept of love and this particular word was
then used to express that concept. The other words for love were just not
suitable.
stovrgh / storge was the term for natural affection. The love that occurs
within a family and binds them together in a natural group.
filevw /phileo and filiva /Philia refer to love that extends outside the family
or natural group. It is the love of friendship. It is the love of man for his
fellow man and a woman for her friends.
ejpiqumiva / Epithymia refers to strong desire or passion. It could be used
positively, as when Jesus had a strong desire to eat the Passover with His
disciples, or it could be used negatively in the sense of lust or coveting.
Finally there was ejrovV / eros which is basically romantic love. The basic
idea of this was a love for what the beholder found beautiful along with the
desire to possess the one found beautiful. However, the Greek idea of this
went beyond just the physical attraction between a man and a woman and
extended to the idea of being lost in passion. Eros is not evil itself and can
be very good. The Song of Solomon extols the virtues of romantic love in
marriage. Plato even used this word to indicate his love for what was good.
These words for love are good, but none of them could convey the love that
Jesus brought to man and which He wants Christians to extend to one
another. The ajgapavw /agapa & ajgavph /agape word group was closer to
this new concept of love being expressed by Jesus though one important
element in it was changed by Christian usage.
The Greek usage of the verb form, ajgapavw /agapa , carried the idea of “a
free and decisive act determined by its subject.” But in Greek thought this
was with little emotion and seen more as “prefer.” Christian usage of the
terms brought rich, positive meaning to them. Perhaps one of the best ways
to describe the meaning of the ajgavph /agape word group in Christian
usage is to contrast it with ejrovV / eros. Whereas ejrovV / eros is a love by
one person based on what he finds beautiful and desirable in another to
gain for himself, ajgavph /agape is a love given irrespective to, and often in
spite of, the merit of the one loved. Whereas ejrovV / eros is a love that
desires to posses and gain for itself, ajgavph /agape is a love that seeks to
give of itself.
ajgavph /agape is a love of commitment and sacrifice. It is the love that
would cause a man to lay down his life for a friend as Jesus states in John
15:13. It is the love that God has for us that caused Him to send Jesus into
the world to be our substitute sacrifice on the cross for our sins (Romans
5:8). It is the love that we are to commanded to have for God and for others
(Luke 10:27). It is the love that husbands are commanded to have for their
wives so that they give of themselves for her benefit as a picture of Jesus’
love for the church rather than seeking what they can get from her
(Ephesians 5:25f). It is the love by which all men will know if we are Jesus’
disciples or not (John 13:35). This is the love Jesus spoke of when He said
in John 14:23, “if anyone loves me, he will keep My word.” Jesus is asking
Peter what his level of love for Him is now.
Keep in mind the scene in which this is all happening. They are on the shore
of the Sea of Tiberas (Galilee) and have just finished the breakfast Jesus has
provided. These disciples have been trying to catch fish all night instead of
waiting for Jesus. If they needed something to do, they should have been
trying to catch men with the gospel – Jesus is alive!

There is some debate about what the word, “these” (touvtwn touton), in
Jesus’ question refers too. The word could be either masculine or neuter.
Many commentators argue that it is masculine and refers to the other
disciples. The question would then be, “Simon, do you love me more than
these other disciples?” Such a question would challenge his earlier boasting
and force him to the humble position that he was no better than they were.
However, this interpretation does not make sense in light of Peter’s answer
which begins with, “Yes, Lord,” and the “yes” here ( naiv / nai) is a strong
affirmative, (i.e. “yes, indeed”). Considering the rest of Peter’s answer, it is
unlikely that he is still boasting to love Jesus more than the other disciples.
I take the word “these” in Jesus’ question to be neuter and to refer to all the
fishing stuff that was there. The question would then be, “Simon, do you
love this life of fishing more than me?” This interpretation fits the scene and
explains Peter’s strong affirmation “Yes, Lord.” Peter did love Jesus more
than those things.

Peter’s humility also comes out in his answer. The present scene and his
remembrance of his earlier denial of Jesus proved that his love was not to
the level of ajgavph /agape love. Peter had not been completely obedient to
Jesus. He bragged and denied Jesus prophecy concerning him, so he had
foolishly went to the courtyard while Jesus was on trial. He should not have
been there. Then in his denial of Jesus, Peter showed that he had a greater
care for himself than for Jesus. He had not been as committed as he had
claimed. He had not been willing to risk his life any further for Jesus. He
even cursed in his denial. Peter could not in good conscience claim to love
Jesus in the sense of ajgapavw /agapa , so he uses a different word for
love, filevw /phileo. Peter claims to have strong affection for Jesus in the
sense of friendship. He had a deep appreciation for Jesus and had a sense of
humility just being able to be with Jesus because of his high respect for
Him. He believed Jesus regardless of all the accusations against Him by the
religious leaders. I believe Peter wanted to be able to say that he loved
Jesus in the sense of ajgapavw /agapa , but his pride had finally been
humbled so that he no longer boasts and instead tones down his claim.
Jesus asked if Peter had a committed and sacrificial love for Him. Peter
responded that he was Jesus’ friend.
It should be noted that in even making this claim, Peter appealed to Jesus’
own knowledge to back up the claim. The word for “know” here
is oi]da /oida which speaks of the knowledge of information and facts. Jesus
was omniscient and so had the information and fact concerning Peter’s
friendship.
Jesus’ answer to Peter is one of restoration. Jesus commands him, “Tend My
lambs.” Jesus often used the metaphor of sheep to describe those who
belong to Him and He does so again in these verses. The lambs are the
young sheep which are the most vulnerable and need to be tenderly cared
for. The word “tend” (bovskw / bosk ) here means to “feed” as in “cause an
animal to eat” and is translated that way in the NKJV & ESV. Jesus is
commanding Peter to take care of the most vulnerable sheep of His sheep.
Peter is to teach new believers about how to be a follower of Jesus.
Second Question – John 21:16
Jesus’ second question is direct without a comparison clause. “Simon, son
of John do you love Me?” Jesus again uses ajgapavw /agapa for love. Peter
gives Jesus the same exact answer as the first time. “Yes, Lord: You know
that I love You.” He again uses filevw /phile for love and appeals to Jesus’
omniscience as confirmation. Jesus asks if Peter loves him, and Peter is
humbled and cannot in good conscience make such a bold claim, so he
again only affirms that he has strong affection for Jesus.
Jesus responds by commanding Peter to fulfill additional responsibilities
–“Shepherd My sheep.” Shepherding takes into account the total care of the
flock, not just the feeding. The sheep are more mature than the lambs. Jesus
is entrusting to Peter the spiritual teaching and care of His followers
including the mature ones. Peter could not do this unless he was also at
least that mature. Jesus is affirming Peter that he is still useful to Jesus
despite past failures.

Third Question – John 21:17

Jesus slightly, but very significantly changes His third question. “Simon, son
of John, do you love Me?” But this time Jesus also uses filevw /phile for love
as Peter had been doing. The text states that Peter was grieved over this. It
was bad enough to be asked three similar questions, but this last time now
even challenges the filevw /phile love that Peter claims to have. This time
Peter leaves off his affirmation of, “Yes,” and instead directly appeals to
Jesus’ omniscience and personal knowledge of Peter. Peter first states to
Jesus, “You know all things.” This is an appeal to Jesus’ omniscience for the
word translated as “know” here is oi]da /oida just as it was in the previous
answers. Peter then appeals to Jesus’ personal knowledge of him
saying, “You know that I love you.” This time the word translated as “know’
is ginowvskw /ginosk which refers to the personal knowledge that comes
from relationship. Peter’s appeals to both Jesus’ omniscience and His
personal relationship with Peter to know that what he is now claiming is
true.
Jesus’ responds with a third command that affirms Peter’s responsibilities
for Jesus’ flock. “Tend My Sheep.” Peter had failed, but Jesus has restored
him and will use him to teach and lead His people. All of this would have
taken place within the hearing of the other disciples. This not only gave
them an increased confidence in Peter, but they would also understand that
Jesus would use them too despite their past failures.

Like Peter, all of us have failed the Lord in our lives. There are those things
which we should have done that we did not (sins of omission) and things we
should not have done that we have done (sins of commission). But all of us
have sin problems. Jesus was able to restore Peter and use him, and our
Lord can do the same for us.

1 John 1:8-9 makes our sin problem clear, but it is not the sin that blocks us
from serving God, but rather our response to it. 8 If we say that we have no
sin, we are deceiving ourselves, and the truth is not in us. 9 If we confess
our sins, He is faithful and righteous to forgive us our sins and to cleanse us
from all unrighteousness.” While the principle of these verses do directly
apply to the non-Christian who will admit and confess their sins to Jesus in
whom they will place their faith for forgiveness of those sins because He is
the Savior come down from heaven who paid the price for them by His
death at Calvary, John is actually writing to those who profess to be
Christians in this epistle. His purpose is to compare the characteristics of
true followers of Christ with those who have a false profession. True
disciples of Jesus will still sin in this earthly life, but their response to it will
be confession. They will be convicted and agree with God about the matter
resulting a restored proper relationship with the Lord by His forgiveness
and cleansing.
I should quickly add here that the same principle applies between humans
in conflict. When Diane and I have a conflict with each other we have to
work it out which includes confessing to each other our failures against
each other and giving and receiving forgiveness for those sins. We remain
husband and wife while in conflict, but the proper relationship with each
other is blocked until there is forgiveness.
This is what the apostle John is describing here for Christians in their
relationship with God. They remain His children, but the relationship is
hindered until there is confession and forgiveness. The difference with God
is that He is always right and we are always the ones that have sinned
against Him, so we must humble ourselves and confess to receive His
forgiveness and cleansing.

Humility is crucial for both salvation and a proper walk with God. Paul
makes it clear in Ephesians 2:8-9 that it is by God’s grace given to us
applied by faith in the Lord Jesus Christ that we are saved and not by any
works of righteousness which we have done. 1 Peter 5:5 makes it clear that
humility is necessary after salvation too for “God resists the proud, but
gives grace to the humble and exalts them at the proper time.” Peter was
restored to service because he was humble and admitted his failings. The
aspirations of self glory had been crushed and now he was ready to be a
servant of the Lord, whatever that would entail.
The challenge that each of us faces even as Christians is to be humble to
recognize, acknowledge and confess our sins and then patiently wait for and
yield to God for direction in serving Him when, where and however He
desires.

Future Gory – John 21:18-19

Jesus goes on in verse 18 to further assure Peter that in the future, Peter
would not fail as in the past.

18
“Truly, truly, I say to you, when you were younger, you used to gird
yourself, and walk wherever you wished; but when you grow old, you will
stretch out your hands, and someone else will gird you, and bring you
where you do not wish to [go.”] 19 Now this He said, signifying by what kind
of death he would glorify God. And when He had spoken this, He ^said to
him, “Follow Me!”
When Peter was young, he could go and do what he wanted. Jesus now
prophesies that Peter will reach old age, but that when he does, he would
be crucified. That is the meaning of him having his hands stretched out and
girded by another and taken where he did not want to go. John makes clear
that this is the meaning by his comment in verse 19. The phrase “to stretch
out the hands” was often used by Greek authors and the early church
fathers to indicate crucifixion. Peter had at one time boasted that he would
lay down his life for Jesus (John 13:37). That boast would come true in the
future.
The early church historian Eusebius and the church father Tertullian both
report that Peter was indeed crucified. Tertullian states that it was in Rome
by Emperor Nero. Eusebius states that he was crucified upside down by his
own request.
This prediction would probably be most unwelcome news for most of us. I
don’t think there is anyone here with a death wish, especially to die in such
a cruel manner. Yet, this was good news to Peter. He did not have a death
wish, but the prophecy encouraged him that he would be faithful to Jesus to
the end. He could and would change from his past failures.

That gives us quite a bit to think about concerning ourselves. What is the
level of your love for Jesus? What is the level of your commitment to Him?
What is the nature of your claim to be a Christian? It is easy to be a
Christian in a society that still gives respect to those making that claim.
What reasonable person would not want to be a Christian if that means
living a nice long life and getting to go to heaven too? But what about being
a Christian when the society despises you, considers you a traitor,
persecutes you, steals from you, harms those you love and eventually
murders you? I wonder how many of us here would still be Christians if that
meant living as our brothers and sisters do in places like North Korea,
China, Northern Sudan and Iran? How many of us would still follow Jesus if
we knew that at the end of our lives we would be cruelly murdered?

Yet, the essence of true Christianity is bound up in a love for Jesus so great
that following Him is the only thing that is important. The gratitude of
having our sins forgiven through Him and the promise of heaven as our
hope would make us gladly suffer whatever might come for His namesake.
The true Christian learns to rejoice even in the midst of tribulations
(Romans 5) and trials (James 1) because our desire to be like Jesus is so
great that we welcome the fire that burns away the dross of sin and
worldliness.

If Jesus were to ask you the same questions He asked Peter what would you
answer? Do you love me more than the things of this world and the life you
lived before you met me? Do you love me? Do you really have strong
affection for me?

If your true answer is not what you wish it would be, then don’t despair.
Peter failed and in the failure came the needed humility for change to occur.
Jesus restored Peter and commanded Him, “Follow Me,” and as Peter did,
he was changed. Peter had been humbled and would not claim to love Jesus
in the sense of ajgavph /agape, but that is the love he was commanded to
have for God and others. As Peter continued to follow Jesus, he was
changed and that is the love he demonstrated. The Lord can do the same in
your life. Humble yourself before Him and then follow Him and He will
change you.