Expositor's Greek Testament
by William Robertson Nicoll
John 21:15. Ὅτε οὖν ἠρίστησαν, “when, then, they had broken their fast,” a note of time essential to the conversation following. Peter had manifested the most ardent affection, by abandoning on the instant the net of fish for which he had been toiling all night, and by springing into the sea to greet his Lord. But was not that a mere impulsive demonstration, “the wholesome madness of an hour”? Therefore He lets Peter settle down, He lets him breakfast and then takes him at the coolest hour of the day, and, at last breaking silence, says, Σίμων Ἰωνᾶ [better, Ἰωάνου] ἀγαπᾷς με πλεῖον [better, πλέον] τούτων; “Simon, son of John, lovest thou me more than these?” So far as grammar goes, this may either mean “Lovest thou me more than the other disciples love me?” or “Lovest thou me more than this boat and net and your old life?” It may either refer to Peter’s saying, “Though all should forsake Thee, yet will not I,” or to his sudden abandonment of the boat and fishing gear. If the former were intended, the second personal pronoun would almost necessarily be expressed; but, as the words stand, the contrast is not between “you” and “these,” but between “me” and “these”. Besides, would the characteristic tact and delicacy of Jesus have allowed Him to put a question involving a comparison of Peter with his fellow-disciples? The latter interpretation, although branded by Lücke as “eine geistlose lächerliche Frage,” commends itself. Difference of opinion also exists about the use of ἀγαπᾶς and φιλῶ, most interpreters believing that by the former a love based on esteem or judgment is indicated, by the latter the affection of the heart. The Vulgate distinguishes by using “diligis” and “amo”. Trench (Synonyms, 38) uses this distinction for the interpretation of this passage, and maintains that Peter in his reply intentionally changes the colder ἀγαπᾶς into the warmer φιλῶ. It is very doubtful whether this is justifiable. The two words are used interchangeably to express the love of Jesus for John, see John 13:23, and John 20:2; also for His love for Lazarus, John 11:3; John 11:5; John 11:36. And that the distinction cannot be maintained at any rate in this conversation is obvious from John 21:17; for if the words differed in meaning, it could not be said that “Peter was grieved because Jesus a third time said, φιλεῖς με”; because Jesus had not used these words three times. The words seem interchanged for euphony, as in Aelian, Var. Hist., ix. 1, where Hiero is said to have lived with his three brothers, πάνυ σφόδρα ἀγαπήσας αὐτοὺς καὶ ὑπʼ αὐτῶν φιληθεὶς ἐν τῷ μέρει. In Peter’s answer there is no sense of any discrepancy between the kind of love demanded and the love felt. It comes with a ναί, Κύριε. Why need He ask? σὺ οἶδας.… In this appeal to Christ’s own knowledge there is probably, as Weiss suggests, a consciousness of his own liability to be deceived, as shown in his recent experience.
John 21:16
He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
John 21:16. To this confession, the Lord responds, Βόσκε τὰ ἀρνία μου, “Feed my lambs,” showing that Jesus could again trust him and could leave in his hands those whom He loved. “Lambs” is used instead of “sheep” to bring out more strongly the appeal to care, and the consequent complete confidence shown in Peter. λέγει … μου. The second inquiry is intended to drive Peter back from mere customary or lip-profession to the deep-lying affections of his spirit. But now no comparison is introduced into the question, which might be paraphrased: “Are you sure that love and nothing but love is the bond between you and me?” This test Peter stands. He replies as before; and again is entrusted with the work in which his Lord is chiefly interested, Ποίμαινε τὰ πρόβατά μου. No different function is intended by ποίμαινε: it repeats in another form the commission already given.
John 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. Jesus saith unto him, Feed my sheep.
John 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: Ἐλυπήθη … He was grieved because doubt was implied, and he knew he had given cause for doubt. His reply is therefore more earnest than before, Κύριε … φιλῶ σε. He is so conscious of deep and abiding love that he can appeal to the Lord’s omniscience. The σὺ πάντα οἶδας [or πάντα σὺ οἶδας 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.
by William Robertson Nicoll
John 21:15. Ὅτε οὖν ἠρίστησαν, “when, then, they had broken their fast,” a note of time essential to the conversation following. Peter had manifested the most ardent affection, by abandoning on the instant the net of fish for which he had been toiling all night, and by springing into the sea to greet his Lord. But was not that a mere impulsive demonstration, “the wholesome madness of an hour”? Therefore He lets Peter settle down, He lets him breakfast and then takes him at the coolest hour of the day, and, at last breaking silence, says, Σίμων Ἰωνᾶ [better, Ἰωάνου] ἀγαπᾷς με πλεῖον [better, πλέον] τούτων; “Simon, son of John, lovest thou me more than these?” So far as grammar goes, this may either mean “Lovest thou me more than the other disciples love me?” or “Lovest thou me more than this boat and net and your old life?” It may either refer to Peter’s saying, “Though all should forsake Thee, yet will not I,” or to his sudden abandonment of the boat and fishing gear. If the former were intended, the second personal pronoun would almost necessarily be expressed; but, as the words stand, the contrast is not between “you” and “these,” but between “me” and “these”. Besides, would the characteristic tact and delicacy of Jesus have allowed Him to put a question involving a comparison of Peter with his fellow-disciples? The latter interpretation, although branded by Lücke as “eine geistlose lächerliche Frage,” commends itself. Difference of opinion also exists about the use of ἀγαπᾶς and φιλῶ, most interpreters believing that by the former a love based on esteem or judgment is indicated, by the latter the affection of the heart. The Vulgate distinguishes by using “diligis” and “amo”. Trench (Synonyms, 38) uses this distinction for the interpretation of this passage, and maintains that Peter in his reply intentionally changes the colder ἀγαπᾶς into the warmer φιλῶ. It is very doubtful whether this is justifiable. The two words are used interchangeably to express the love of Jesus for John, see John 13:23, and John 20:2; also for His love for Lazarus, John 11:3; John 11:5; John 11:36. And that the distinction cannot be maintained at any rate in this conversation is obvious from John 21:17; for if the words differed in meaning, it could not be said that “Peter was grieved because Jesus a third time said, φιλεῖς με”; because Jesus had not used these words three times. The words seem interchanged for euphony, as in Aelian, Var. Hist., ix. 1, where Hiero is said to have lived with his three brothers, πάνυ σφόδρα ἀγαπήσας αὐτοὺς καὶ ὑπʼ αὐτῶν φιληθεὶς ἐν τῷ μέρει. In Peter’s answer there is no sense of any discrepancy between the kind of love demanded and the love felt. It comes with a ναί, Κύριε. Why need He ask? σὺ οἶδας.… In this appeal to Christ’s own knowledge there is probably, as Weiss suggests, a consciousness of his own liability to be deceived, as shown in his recent experience.
John 21:16
He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
John 21:16. To this confession, the Lord responds, Βόσκε τὰ ἀρνία μου, “Feed my lambs,” showing that Jesus could again trust him and could leave in his hands those whom He loved. “Lambs” is used instead of “sheep” to bring out more strongly the appeal to care, and the consequent complete confidence shown in Peter. λέγει … μου. The second inquiry is intended to drive Peter back from mere customary or lip-profession to the deep-lying affections of his spirit. But now no comparison is introduced into the question, which might be paraphrased: “Are you sure that love and nothing but love is the bond between you and me?” This test Peter stands. He replies as before; and again is entrusted with the work in which his Lord is chiefly interested, Ποίμαινε τὰ πρόβατά μου. No different function is intended by ποίμαινε: it repeats in another form the commission already given.
John 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. Jesus saith unto him, Feed my sheep.
John 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: Ἐλυπήθη … He was grieved because doubt was implied, and he knew he had given cause for doubt. His reply is therefore more earnest than before, Κύριε … φιλῶ σε. He is so conscious of deep and abiding love that he can appeal to the Lord’s omniscience. The σὺ πάντα οἶδας [or πάντα σὺ οἶδας 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.