When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.

“(Hom. lxxxviii. 1) That which most of all attracts the Divine love is care and love for our neighbour. Our Lord passing by the rest, addresses this command to Peter: he being the chief of the Apostles, the mouth of the disciples, and head of the college. Our Lord remembers no more his sin in denying Him, or brings that as a charge against him, but commits to him at once the superintendence over his brethren. If thou lovest Me, have rule over thy brethren, shew forth that love which thou hast evidenced throughout, and that life which thou saidst thou wouldest lay down for Me, lay down for the sheep.”

“Above, the Evangelist set down what the Lord showed to the disciples in common; here he shows what he showed specially to the two most beloved, and first he sets down what he showed to Peter; second, what he showed to John, at the place, "Peter, turning, saw that disciple whom Jesus loved." Concerning the first he does two things. First he enjoins on him the pastoral office; second he foretells to him the martyrdom of his passion, at the place, "Amen, amen, I say to thee," and so on. Now he enjoins the pastoral office with an examination going before it: and therefore those who are taken up into this office are first examined. 1 Timothy 5:22: "Impose hands upon no man lightly." But he examines him three times, and therefore according to this, this part is divided into three parts according to three examinations. The parts are plain. In the first, however, first is set down the Lord's question; second, Peter's answer, at the place, "He said to him: Yea, Lord, thou knowest that I love thee"; third, the enjoining of the office, at the place, "He said to him: Feed my sheep." Concerning the first, three things occur to be considered. First, the order of the examination; second, the manner of the address; third, that concerning which the examination is made. The order indeed, because "when they had dined": in which is signified the spiritual banquet in which the soul too, together with the body, is refreshed by spiritual gifts. Apocalypse 3:20: "I will come in to him, and will sup with him." And therefore it is fitting that he who is taken up to this office should first be refreshed by this happy banquet; for otherwise how could those who are themselves famished refresh others? Jeremiah 31:14: "I will fill the souls of the priests with fatness": that fatness, I say, of which it is said in Psalm 62:6: "let my soul be filled as with marrow and fatness." Now the manner of the address is set down when he says, "he said to Simon Peter": where three things are set down which are necessary for a prelate. Obedience, when he says "to Simon," which is interpreted "obedient," which is necessary for prelates: for he who does not know how to obey his superiors does not know how to command his inferiors. Proverbs 21:28: "An obedient man shall speak of victory," and so on. Likewise knowledge, when he says "Peter," which is interpreted "recognizing" or "knowing": which is necessary for a prelate, because he is set as a watchman; and he who is blind is a bad watchman. Isaiah 56:10: "his watchmen are all blind"; Hosea 4:6: "because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me." Likewise grace, when he says "of John," that is, son of John: and this is necessary for prelates, because without it they have nothing. 1 Corinthians 15:10: "by the grace of God, I am what I am"; Galatians 2:9: "when they had known the grace of God that was given to me, Peter, James, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship." Now the examination is concerning love: "lovest thou me," he says, "more than these?" And this indeed fittingly enough. Peter had earlier fallen into sin, as is plain above, nor was he fit to be set over others unless his fault were first blotted out: which does not happen except through charity. 1 Peter 4:8: "charity covereth a multitude of sins"; Proverbs 10:12: "charity covereth all sins." And therefore it was fitting that his charity be made manifest through the examination, not to him who searches the reins and hearts, but to others: and therefore he does not speak as one ignorant when he says, "lovest thou me more than these?" But because, as is said in 1 John 4:18, "perfect charity casteth out fear." Hence it is that upon Peter, who, when the Lord was dying, feared and denied him, the Lord, rising, instilled love, and put fear to flight. Therefore he who then denied, fearing to die, when the Lord rose, feared nothing. For what would he fear, when he now found death itself dead? This examination also fits the office. For many, taking up the pastoral office, use it as men loving themselves. 2 Timothy 3:1: "dangerous times shall be at hand, and men shall be lovers of themselves." And he who does not love the Lord is not a fit prelate; but rather he is fit who does not seek the things that are his own, but the things that are Jesus Christ's, and this out of love for him. 2 Corinthians 5:14: "the charity of Christ presseth us." It also fits the office as regards the profit of one's neighbors: for it is out of the abundance of charity that some who love God at times set aside the quiet of their own contemplation, in order to procure the profit of their neighbors. For when the Apostle had said, Romans 8:39: "for I am sure that neither death shall be able to separate us from the charity of God," he adds: "I myself wished to be an anathema for my brethren." And therefore an examination concerning love is necessary for a prelate. He adds, moreover, "more than these," because, as is also had from the Philosopher in his Politics, by the natural order he who presides and governs ought to be more excellent; whence he says that as the soul is related to the body which it rules, and reason to the lower powers, so likewise is man related to the brute animals. So ought a prelate to be related to his subjects. Whence according to Gregory, such ought to be the life of the pastor, that in comparison with him his subjects are as animals in comparison with their shepherd. And therefore he says "more than these," because the more one loves, the greater one is. 1 Kings 10:24: "surely you see him whom the Lord hath chosen, that there is none like him among all the people." But is it necessary in an election always to choose the simply better, even though the laws determine that it suffices to choose a good man? To this it must be said that a twofold distinction is needed. For a certain thing suffices according to human judgment which nevertheless does not suffice according to divine judgment. According to human judgment, that suffices concerning which a man cannot be accused, nor is his election disapproved. Now it is plain that it would be difficult for elections to be made, if they could be disapproved on the ground that another is better than the one who was elected. Whence it suffices, according to human judgment, as is had in the decretal, that the election be right, and that a fit man be elected. But according to divine judgment and conscience, it is necessary to elect the better. Yet someone is called better in an unqualified sense, and thus he is called better who is holier — for holiness makes a man good — but he is not thereby better with respect to the Church. And in this respect someone is better insofar as he is more learned, more capable, and more discreet, and is elected with greater concord. But if, all else being equal as regards the profit of the Church and the betterment in this respect, someone should prefer a man less good in an unqualified sense to another, he sins, because of necessity something moves him to this. Now either this pertains to the honor of God and the profit of the Church, or to something private. If indeed the profit of the Church and the honor of God move him, this good is understood in the condition of the one elected, and makes him better in this respect. But if something private, for instance carnal affection, hope of benefice, or temporal advantage, then it is a fraudulent election, and a respecting of persons. Here is set down Peter's answer: from which an evident sign of the correction of his denial appears, and that the predestined are always corrected for the better, if ever they should stumble. For before he denied, Peter was proud against the other apostles, saying: "although all shall be scandalized, I will never be scandalized in thee." Likewise against the Lord: for when the Lord said, "thou wilt deny me three times," he added: "if I should have to die with thee, I will not deny thee." But now, overcome as to his own powers, he does not dare to confess his love, except under the witness and protestation of the Lord, humbling himself before Christ, and saying, "Lord, thou knowest that I love thee." Job 16:20: "behold, my witness is in heaven, and he that knoweth me is on high." Likewise, humbling himself before the apostles, he does not say "more than these" but simply "I love thee." In which we are instructed that we ought not to set ourselves before others, but others before ourselves; Philippians 2:3: "but in humility, esteeming one another superior to themselves." It should also be noted, according to Augustine, that when the Lord asked "lovest thou me," Peter did not answer "I love [diligo]" but "I love thee [amo te]"; as though love [amor] and loving-affection [dilectio] were the same. Which is true as regards the reality; but they differ as regards the name. For love [amor] is a movement of the appetite, and if indeed the appetite is regulated by reason, it is then the love of the will, which is properly called dilectio, because it follows upon choice: and hence it is that brute animals are not properly said to have dilectio; but if the movement is not regulated by reason, it is called amor. Here, Peter now having been examined, he enjoins on him the office, saying "feed my lambs," that is, my faithful, called lambs from me the lamb; above, John 1:29: "behold the lamb of God, behold him who taketh away the sins of the world"; so that thus no one can call himself a Christian who says he is not under the care of this pastor, namely Peter. Ezekiel 37:24: "there was one shepherd of you all"; Hosea 1:11: "they shall appoint themselves one head." Fittingly, moreover, he committed this office, all others being passed over, to Peter, who according to Chrysostom was the foremost of the apostles, and the mouth of the disciples, and the summit of the college. Here is set down the second examination. Now, so that the same words not be repeated many times, note that three times he says "feed my sheep"; because three times he ought to feed. Namely, by the word of doctrine; Jeremiah 3:15: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine." Likewise, by example of life; 1 Timothy 4:12: "be thou an example to the faithful in word, in conversation, in charity, in faith, in chastity"; Ezekiel 34:14: "on the mountains of Israel," that is, on the sublimity of great men, "shall your pastures be." Likewise, by temporal support; the same, verse 2: "woe to the pastors of Israel that fed themselves. Should not the flocks be fed by the pastors?" But observe that the third time he says to him, "feed my sheep." The reason for this is that in the Church there are three kinds of men, namely, the beginning, the progressing, and the perfect. And the first two indeed are lambs, as being still imperfect; but the others, as being perfect, are called sheep. Psalm 113:4: "the mountains," namely the perfect, "skipped like rams, and the hills," that is the others, "like the lambs of the flock." And hence it is that all prelates ought to guard their subjects as the sheep of Christ, and not as their own. But alas, because, as Augustine says in his paschal sermon, there have existed certain unfaithful servants, who abandoned the flock of Christ, and out of their thefts made the flock into their own private possessions, and you hear them say: "those sheep are mine. Why do you seek my sheep? You will not find me at my sheep." But if we say "mine," and they say "theirs": Christ has lost his sheep. It should also be noted that just as he enjoins three times, so he examines three times. First indeed because he had denied him three times; and therefore a threefold confession is required, lest the tongue serve love less than it served fear, and it seem that imminent death drew forth more speech than does present life, as Augustine says. Second, because Peter was bound to love Christ for a threefold cause. First, from sin forgiven: Luke 7:42: "to whom more is forgiven, he loveth more." Second, from honor promised, because it was great, namely "upon this rock I will build my Church," Matthew 16:18. Third, from the office committed, as here, when he committed to him the care of the Church; or when he says "feed," on account of this, because the Lord commanded, Deuteronomy 6:5: "thou shalt love the Lord thy God with thy whole heart," namely that you should direct your whole intention to God, "with thy whole soul," namely that your whole will should rest wholly in God through love, and "with thy whole strength," that the whole execution of your works should serve God. It should also be noted that Peter, questioned the third time, was made sorrowful. Because, whereas before the passion he had readily asserted that he loved Christ, he was reproved by the Lord, as has been said. Seeing therefore that he is asked so many times concerning his love, he fears lest he be reproved by the Lord, and he is made sorrowful. And therefore he says, "thou knowest all things: thou knowest that I love thee," as if to say: I love thee, as far as it seems to me; but thou knowest all things, and perhaps thou knowest whether something else ought to happen. And therefore, Peter having been thus humbled, the final commission of the Church is made. And according to a certain Greek doctor, it is said that this is why those to be baptized are questioned three times in Baptism.”

“We have here Christ's discourse with Peter after dinner, so much of it as relates to himself, in which, I. He examines his love to him, and gives him a charge concerning his flock, Joh 21:15-17. Observe, 1. When Christ entered into this discourse with Peter. - It was after they had dined: they had all eaten, and were filled, and, it is probable, were entertained with such edifying discourse as our Lord Jesus used to make his table-talk. Christ foresaw that what he had to say to Peter would give him some uneasiness, and therefore would not say it till they had dined, because he would not spoil his dinner. Peter was conscious to himself that he had incurred his Master's displeasure, and could expect no other than to be upbraided with his treachery and ingratitude. "Was this thy kindness to thy friend? Did not I tell thee what a coward thou wouldest prove?" Nay, he might justly expect to be struck out of the roll of the disciples, and to be expelled the sacred college. Twice, if not thrice, he had seen his Master since his resurrection, and he said not a word to him of it. We may suppose Peter full of doubts upon what terms he stood with his Master; sometimes hoping the best, because he had received favour from him in common with the rest; yet not without some fears, lest the chiding would come at last that would pay for all. But now, at length, his Master put him out of his pain, said what he had to say to him, and confirmed him in his place as an apostle. He did not tell him of his fault hastily, but deferred it for some time; did not tell him of it unseasonably, to disturb the company at dinner, but when they had dined together, in token of reconciliation, then discoursed he with him about it, not as with a criminal, but as with a friend. Peter had reproached himself for it, and therefore Christ did not reproach him for it, nor tell him of it directly, but only by a tacit intimation; and, being satisfied in his sincerity, the offence was not only forgiven, but forgotten; and Christ let him know that he was as dear to him as ever. Herein he has given us an encouraging instance of his tenderness towards penitents, and has taught us, in like manner, to restore such as are fallen with a spirit of meekness. 2. What was the discourse itself. Here was the same question three times asked, the same answer three times returned, and the same reply three times given, with very little variation, and yet no vain repetition. The same thing was repeated by our Saviour, in speaking it, the more to affect Peter, and the other disciples that were present; it is repeated by the evangelist, in writing it, the more to affect us, and all that read it. (1.) Three times Christ asks Peter whether he loves him or no. The first time the question is, Simon, son of Jonas, lovest thou me more than these? Observe, [1.] How he calls him: Simon, son of Jonas. He speaks to him by name, the more to affect him, as Luk 22:31. Simon, Simon. He does not call him Cephas, nor Peter, the name he had given him (for he had lost the credit of his strength and stability, which those names signified), but his original name, Simon. Yet he gives him no hard language, does not call him out of his name, though he deserved it; but as he had called him when he pronounced him blessed, Simon Bar-jona, Mat 16:17. He calls him son of Jonas (or John or Johanan), to remind him of his extraction, how mean it was, and unworthy the honour to which he was advanced. [2.] How he catechises him: Lovest thou me more than these? First, Lovest thou me? If we would try whether we are Christ's disciples indeed, this must be the enquiry, Do we love him? But there was a special reason why Christ put in now to Peter. 1. His fall had given occasion to doubt of his love: "Peter, I have cause to suspect thy love; for if thou hadst loved me thou wouldst not have been ashamed and afraid to own me in my sufferings. How canst thou say thou lovest me, when thy heart was not with me?" Note, We must not reckon it an affront to have our sincerity questioned, when we ourselves have done that which makes it questionable; after a shaking fall, we must take heed of settling too soon, lest we settle upon a wrong bottom. The question is affecting; he does not ask, "Dost thou fear me? Dost thou honour me? Dost thou admire me?" but, "Dost thou love me? Give but proof of this, and the affront shall be passed by, and no more said of it." Peter had professed himself a penitent, witness his tears, and his return to the society of the disciples; he was now upon his probation as a penitent; but the question is not, "Simon, how much hast thou wept? how often hast thou fasted, and afflicted thy soul?" but, Dost thou love me? It is this that will make the other expressions of repentance acceptable. The great thing Christ eyes in penitents is their eyeing him in their repentance. Much is forgiven her, not because she wept much, but because she loved much. 2. His function would give occasion for the exercise of his love. Before Christ would commit his sheep to his care, he asked him, Lovest thou me? Christ has such a tender regard to his flock that he will not trust it with any but those that love him, and therefore will love all that are his for his sake. Those that do not truly love Christ will never truly love the souls of men, or will naturally care for their state as they should; nor will that minister love his work that does not love his Master. Nothing but the love of Christ will constrain ministers to go cheerfully through the difficulties and discouragements they meet with in their work, Co2 5:13, Co2 5:14. But this love will make their work easy, and them in good earnest in it. Secondly, Lovest thou me more than these? pleion toutōn. 1. "Lovest thou me more than thou lovest these, more than thou lovest these persons?" Dost thou love me more than thou dost James or John, thy intimate friends, or Andrew, thy own brother and companion: Those do not love Christ aright that do not love him better than the best friend they have in the world, and make it to appear whenever they stand in comparison or in competition. Or, "more than thou lovest these things, these boats and nets - more than all the pleasure of fishing, which some make a recreation of - more than the gain of fishing, which others make a calling of." Those only love Christ indeed that love him better than all the delights of sense and all the profits of this world. "Lovest thou me more than thou lovest these occupations thou art now employed in? If so, leave them, to employ thyself wholly in feeding my flock." So Dr. Whitby. 2. "Lovest thou me more than these love me, more than any of the rest of the disciples love me?" And then the question is intended to upbraid him with his vain-glorious boast, Though all men should deny thee, yet will not I. "Art thou still of the same mind?" Or, to intimate to him that he had now more reason to love him than any of them had, for more had been forgiven to him than to any of them, as much as his sin in denying Christ was greater than theirs in forsaking him. Tell me therefore which of them will love him most? Luk 7:42. Note, We should all study to excel in our love to Christ. It is no breach of the peace to strive which shall love Christ best; nor any breach of good manners to go before others in this love. Thirdly, The second and third time that Christ put this question, 1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. Though we cannot say, We love Christ more than others do, yet we shall be accepted if we can say, We love him indeed. 2. In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me - Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philō se - I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly? (2.) Three times Peter returns the same answer to Christ: Yea, Lord, thou knowest that I love thee. Observe, [1.] Peter does not pretend to love Christ more than the rest of the disciples did. He is now ashamed of that rash word of his, Though all men deny thee, yet will not I; and he had reason to be ashamed of it. Note, Though we must aim to be better than others, yet we must, in lowliness of mind, esteem others better than ourselves; for we know more evil of ourselves than we do of any of our brethren. [2.] Yet he professes again and again that he loves Christ: "Yea, Lord, surely I love thee; I were unworthy to live if I did not." He had a high esteem and value for him, a grateful sense of his kindness, and was entirely devoted to his honour and interest; his desire was towards him, as one he was undone without; and his delight in him, as one he should be unspeakably happy in. This amounts to a profession of repentance for his sin, for it grieves us to have affronted one we love; and to a promise of adherence to him for the future Lord, I love thee, and will never leave thee. Christ prayed that his faith might not fail (Luk 22:32), and, because his faith did not fail, his love did not; for faith will work by love. Peter had forfeited his claim of relation to Christ. He was now to be re-admitted, upon his repentance. Christ puts his trial upon this issue: Dost thou love me? And Peter joins issue upon it: Lord, I love thee. Note, Those who can truly say, through grace, that they love Jesus Christ, may take the comfort of their interest in him, notwithstanding their daily infirmities. [3.] He appeals to Christ himself for the proof of it: Thou knowest that I love thee; and the third time yet more emphatically: Thou knowest all things, thou knowest that I love thee. He does not vouch his fellow-disciples to witness for him - they might be deceived in him; nor does he think his own word might be taken - the credit of that was destroyed already; but he calls Christ himself to witness, First, Peter was sure that Christ knew all things, and particularly that he knew the heart, and was a discerner of the thoughts and intents of it, Joh 16:30. Secondly, Peter was satisfied of this, that Christ, who knew all things, knew the sincerity of his love to him, and would be ready to attest it in his favour. It is a terror to a hypocrite to think that Christ knows all things; for the divine omniscience will be a witness against him. But it is a comfort to a sincere Christian that he has that to appeal to: My witness is in heaven, my record is on high. Christ knows us better than we know ourselves. Though we know not our own uprightness, he knows it. [4.] He was grieved when Christ asked him the third time, Lovest thou me? Joh 21:17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent. Thou shalt be ashamed, when I am pacified towards thee. Secondly, Because it put him in fear lest his Master foresaw some further miscarriage of his, which would be as great a contradiction to this profession of love to him as the former was. "Surely," thinks Peter, "my Master would not thus put me upon the rack if he did not see some cause for it. What would become of me if I should be again tempted?" Godly sorrow works carefulness and fear, Co2 7:11. (3.) Three times Christ committed the care of his flock to Peter: Feed my lambs; feed my sheep; feed my sheep. [1.] Those whom Christ committed to Peter's care were his lambs and his sheep. The church of Christ is his flock, which he hath purchased with his own blood (Act 20:28), and he is the chief shepherd of it. In this flock some are lambs, young and tender and weak, others are sheep, grown to some strength and maturity. The Shepherd here takes care of both, and of the lambs first, for upon all occasions he showed a particular tenderness for them. He gathers the lambs in his arms, and carries them in his bosom. Isa 40:11. [2.] The charge he gives him concerning them is to feed them. The word used in Joh 21:15, Joh 21:17, is boske, which strictly signifies to give them food; but the word used in Joh 21:16 is poimaine, which signifies more largely to do all the offices of a shepherd to them: "Feed the lambs with that which is proper for them, and the sheep likewise with food convenient. The lost sheep of the house of Israel, seek and feed them, and the other sheep also which are not of this fold." Note, It is the duty of all Christ's ministers to feed his lambs and sheep. Feed them, that is, teach them; for the doctrine of the gospel is spiritual food. Feed them, that is, "Lead them to the green pastures, presiding in their religious assemblies, and ministering all the ordinances to them. Feed them by personal application to their respective state and case; not only lay meat before them, but feed those with it that are wilful and will not, or weak and cannot feed themselves." When Christ ascended on high, he gave pastors, left his flock with those that loved him, and would take care of them for his sake. [3.] But why did he give this charge particularly to Peter? Ask the advocates for the pope's supremacy, and they will tell you that Christ hereby designed to give to Peter, and therefore to his successors, and therefore to the bishops of Rome, an absolute dominion and headship over the whole Christian church as if a charge to serve the sheep gave a power to lord it over all the shepherds; whereas, it is plain, Peter himself never claimed such a power, nor did the other disciples ever own it in him. This charge given to Peter to preach the gospel is by a strange artifice made to support the usurpation of his pretended successors, that fleece the sheep, and, instead of feeding them, feed upon them. But the particular application to Peter here was designed, First, To restore him to his apostleship, now that he repented of his abjuration of it, and to renew his commission, both for his own satisfaction, and for the satisfaction of his brethren. A commission given to one convicted of a crime is supposed to amount to a pardon; no doubt, this commission given to Peter was an evidence that Christ was reconciled to him else he would never have reposed such a confidence in him. Of some that have deceived us we say, "Though we forgive them, we will never trust them;" but Christ, when he forgave Peter, trusted him with the most valuable treasure he had on earth. Secondly, It was designed to quicken him to a diligent discharge of his office as an apostle. Peter was a man of a bold and zealous spirit, always forward to speak and act, and, lest he should be tempted to take upon him the directing of the shepherds, he is charged to feed the sheep, as he himself charges all the presbyters to do, and not to lord it over God's heritage, Pe1 5:2, Pe1 5:3. If he will be doing, let him do this, and pretend no further. Thirdly, What Christ said to him he said to all his disciples; he charged them all, not only to be fishers of men (though that was said to Peter, Luk 5:10), by the conversion of sinners, but feeders of the flock, by the edification of saints. II. Christ, having thus appointed Peter his doing work, next appoints him his suffering work. Having confirmed to him the honour of an apostle, he now tells him of further preferment designed him - the honour of a martyr. Observe, 1. How his martyrdom is foretold (Joh 21:18): Thou shalt stretch forth thy hands, being compelled to it, and another shall gird thee (as a prisoner that is pinioned) and carry thee whither naturally thou wouldest not. (1.) He prefaces the notice he gives to Peter of his sufferings with a solemn asseveration, Verily, verily, I say unto thee. It was not spoken of as a thing probable, which perhaps might happen, but as a thing certain, I say it to thee. "Others, perhaps, will say to thee, as thou didst to me, This shall not be unto thee; but I say it shall." As Christ foresaw all his own sufferings, so he foresaw the sufferings of all his followers, and foretold them, though not in particular, as to Peter, yet in general, that they must take up their cross. Having charged him to feed his sheep, he bids him not to expect ease and honour in it, but trouble and persecution, and to suffer ill for doing well. (2.) He foretels particularly that he should die a violent death, by the hands of an executioner. The stretching out of his hands, some think, points at the manner of his death by crucifying; and the tradition of the ancients, if we may rely upon that, informs us that Peter was crucified at Rome under Nero, a.d. 68, or, as others say, 79. Others think it points at the bonds and imprisonments which those are hampered with that are sentenced to death. The pomp and solemnity of an execution add much to the terror of death, and to any eye of sense make it look doubly formidable. Death, in these horrid shapes, has often been the lot of Christ's faithful ones, who yet have overcome it by the blood of the Lamb. This prediction, though pointing chiefly at his death, was to have its accomplishment in his previous sufferings. It began to be fulfilled presently, when he was imprisoned, Act 6:3; Act 5:18; Act 12:4. No more is implied here in his being carried whither he would not than that it was a violent death that he should be carried to, such a death as even innocent nature could not think of without dread, nor approach without some reluctance. He that puts on the Christian does not put off the man. Christ himself prayed against the bitter cup. A natural aversion to pain and death is well reconcileable with a holy submission to the will of God in both. Blessed Paul, though longing to be unloaded, owns he cannot desire to be unclothed, Co2 5:4. (3.) He compares this with his former liberty. "Time was when thou knewest not any of these hardships, thou girdest thyself, and walkedst whither thou wouldest." Where trouble comes we are apt to aggravate it with this, that it has been otherwise; and to fret the more at the grievances of restraint, sickness, and poverty, because we have known the sweets of liberty, health, and plenty, Job 29:2; Psa 42:4. But we may turn it the other way, and reason thus with ourselves: "How many years of prosperity have I enjoyed more than I deserved and improved? And, having received good, shall I not receive evil also?" See here, [1.] What a change may possibly be made with us, as to our condition in this world! Those that have girded themselves with strength and honour, and indulged themselves in the greatest liberties, perhaps levities, may be reduced to such circumstances as are the reverse of all this. See Sa1 2:5. [2.] What a change is presently made with those that leave all to follow Christ! They must no longer gird themselves, but he must gird them! and must no longer walk whither they will, but whither he will. [3.] What a change will certainly be made with us if we should live to be old! Those who, when they were young, had strength of body and vigour of mind, and could easily go through business and hardship, and take the pleasures they had a mind to, when they shall be old, will find their strength gone, like Samson, when his hair was cut and he could not shake himself as at other times. (4.) Christ tells Peter he should suffer thus in his old age. [1.] Though he should be old, and in the course of nature not likely to live long, yet his enemies would hasten him out of the world violently when he was about to retire out of it peaceably, and would put out his candle when it was almost burned down to the socket. See Ch2 36:17. [2.] God would shelter him from the rage of his enemies till he should come to be old, that he might be made the fitter for sufferings, and the church might the longer enjoy his services. 2. The explication of this prediction (Joh 21:19), This spoke he to Peter, signifying by what death he should glorify God, when he had finished his course. Observe, (1.) That it is not only appointed to all once to die, but it is appointed to each what death he shall die, whether natural or violent, slow or sudden, easy or painful. When Paul speaks of so great a death, he intimates that there are degrees of death; there is one way into the world, but many ways out, and God has determined which way we should go. (2.) That it is the great concern of every good man, whatever death he dies, to glorify God in it; for what is our chief end but this, to die to the Lord, at the word of the Lord? When we die patiently, submitting to the will of God, - die cheerfully, rejoicing in hope of the glory of God, - and die usefully, witnessing to the truth and goodness of religion and encouraging others, we glorify God in dying: and this is the earnest expectation and hope of all good Christians, as it was Paul's, that Christ may be magnified in them living and dying, Phi 1:20. (3.) That the death of the martyrs was in a special manner for the glorifying of God. The truths of God, which they died in the defence of, are hereby confirmed. The grace of God, which carried them with so much constancy through their sufferings, is hereby magnified. And the consolations of God, which have abounded towards them in their sufferings, and his promises, the springs of their consolations, have hereby been recommended to the faith and joy of all the saints. The blood of the martyrs has been the seed of the church, and the conversion and establishment of thousands. Precious therefore in the sight of the Lord is the death of his saints, as that which honours him; and those who thereby at such an expense honour him he will honour. 3. The word of command he gives him hereupon: When he had spoken thus, observing Peter perhaps to look blank upon it, he saith unto him, Follow me. Probably he rose from the place where he had sat at dinner, walked off a little, and bade Peter attend him. This word, Follow me, was (1.) A further confirmation of his restoration to his Master's favour, and to his apostleship; for Follow me was the first call. (2.) It was an explication of the prediction of his sufferings, which perhaps Peter at first did not fully understand, till Christ gave him that key to it, Follow me: "Expect to be treated as I have been, and to tread the same bloody path that I have trodden before thee; for the disciple is not greater than his Lord." (3.) It was to excite him to, and encourage him in, faithfulness and diligence in his work as an apostle. He had told him to feed his sheep, and let him set his Master before him as an example of pastoral care: "Do as I have done." Let the under-shepherds study to imitate the Chief Shepherd. They had followed Christ while he was here upon earth, and now that he was leaving them he till preached the same duty to them though to be performed in another way, Follow me; still they must follow the rules he had given them and the example he had set them. And what greater encouragement could they have than this, both in services and in sufferings? [1.] That herein they did follow him, and it was their present honour; who would be ashamed to follow such a leader? [2.] That hereafter they should follow him, and that would be their future happiness; and so it is a repetition of the promise Christ had given Peter (Joh 13:36), Thou shalt follow me afterwards. Those that faithfully follow Christ in grace shall certainly follow him to glory.”

“So when they had dined,.... The Persic version adds, Jesus turned his face to Simon Peter; he did not interrupt them whilst they were eating; but when they had comfortably refreshed themselves, he looked at Peter, and singled him out from the rest, and directed his discourse to him; and saith unto Simon Peter, Simon, son of Jonas; not John, as the Vulgate Latin, and Nonnus, and some copies read; for this answers not to the Hebrew word Jochanan, but Jonah, the same name with the prophet. Some have observed, that Christ spoke to him particularly by his original name, and not by that which he himself had given him, with a view to his strong faith, as Cephas, or Peter; but it should be known that Christ calls him by this name of Simon bar Jonah, when he made the most ample profession of his faith in him, and was pronounced blessed by him, Mat 16:16 lovest thou me more than these? meaning, not than the fishes he had caught, nor the net and boat, or any worldly enjoyment, nor than he loved the disciples; but the question is, whether he loved Christ more than the rest of the disciples loved him: the reason of which was, because he had some time ago declared, though all the disciples were offended at Christ, and should deny him, he would not; and had just now thrown himself into the sea to come to him first, as if he loved him more than they did: which question is put, not out of ignorance, or as if Christ knew not whether he loved him or not, and what was the degree of his affection to him; but because the exercise of this grace, and the expressions of it, are very grateful to him; and that Peter also might have an opportunity of expressing it before others, who had so publicly denied him: he saith unto him, yea, Lord, thou knowest that I love thee: not in word and tongue, but in deed and in truth; in sincerity, and without dissimulation, fervently and superlatively; for the truth of which he appeals to Christ himself; for he was so conscious to himself of the reality of his love, and the sincerity of his affection, that he chooses to make Christ himself judge of it, rather than say any more of it himself; though he modestly declines saying that he loved him more than the rest of the disciples did, having had an experience of his vanity and self-confidence. He was sure he loved Christ heartily; but whether he loved him more than the rest did, he chose not to say: he saith unto him, feed my lambs; the younger and more tender part of the flock, weak believers, Christ's little children, newborn babes, the day of small things, which are not to be despised, the bruised reed that is not to be broken, and the smoking flax that is not to be quenched; but who are to be nourished, comforted, and strengthened, by feeding them with the milk of the Gospel, and by administering to them the ordinances and breasts of consolation. These Christ has an interest in, and therefore calls them "my lambs", being given him by the Father, and purchased by his blood, and for whom he has a tender concern and affection; and nothing he looks upon as a firmer and clearer proof and evidence of love to him, than to feed these lambs of his, and take care of them.”

“Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession. More than these? - This was a kind of reproach to Peter: he had professed a more affectionate attachment to Christ than the rest; he had been more forward in making professions of friendship and love than any of the others; and no one (Judas excepted) had treated his Lord so basely. As he had before intimated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these? To which Peter made the most modest reply - Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast the very unkind reflection on his brethren, Though all be offended because of thee, yet will I never be offended, Mat 26:33. But he had now learned, by dreadful experience, that he who trusteth his own heart is a fool; and that a man's sufficiency for good is of the Lord alone. The words, more than these, Bishop Pearce thinks refer to the provisions they were eating, or to their secular employments; for says he, "It does not seem probable that Jesus should put a question to Peter which he could not possibly answer; because he could only know his own degree of love for Jesus, not that of the other disciples." But it appears to me that our Lord refers to the profession made by Peter, which I have quoted above. It is remarkable that in these three questions our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly - see the note on Mat 21:37; and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more." There is another remarkable change of terms in this place. In Joh 21:15, Joh 21:17, our Lord uses the verb βοσκδω, to feed, and in Joh 21:16 he uses the word ποιμαινω, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, etc., by which he seems to intimate that it is not sufficient merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be properly collected, attended to, regulated, guided, etc.; and it appears that Peter perfectly comprehended our Lord's meaning, and saw that it was a direction given not only to him, and to the rest of the disciples, but to all their successors in the Christian ministry; for himself says, Jo1 5:2 : Feed the flock of God (ποιμανατε το ποιμνιον του Θεου) which is among you, taking the oversight (επισκοπουντες, acting as superintendents and guardians), not by constraint, but willingly; not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ has a flock, composed of Lambs - young converts, and Sheep - experienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holiness should always exceed those of his flock. Who is sufficient for these things? The man who lives in God, and God in him. To the answer of Christ, in Joh 21:16, the later Syriac adds, If thou lovest me and esteemest me, feed my sheep.”

“Simon, son of John, lovest thou me more than these? That is, more than any one of these love me. Christ puts this question thrice to St. Peter, that this triple protestation of love, says St. Augustine, might correspond to his triple denial. St. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern. St. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ’s Church, of what condition soever, even the rest of the apostles. For here it was that Christ gave to St. Peter that power which he had promised him, (Matthew xvi. 18.) that is, He now made St. Peter head[2] of his whole Church, as he had insinuated at the first meeting, when St. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c. Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of St. Peter, in spirituals, over all Christian Churches. This appears also by the writings of Tertullian, of St. Irenæus, of St. Cyprian, of the greatest doctors and bishops, both of the west and east, of St. Jerome, St. Augustine, of St. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c. (Witham) — Simon (son) of John. The father’s name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter. This Simon of John is the same as Simon Bar-jona. See Matthew xvi. 17. (Menochius) — St. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing his fault by a triple confession, three several times demanded of him, if he loved him more than these? That, as St. Augustine remarks, he who had thrice denied through fear might thrice confess through love. (Calmet)”

“when they had dined, Jesus saith--Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did. Simon, son of Jonas, lovest thou me more than these?--referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of Thee, yet will I never be offended" (Mat 26:33), and intending by this allusion to bring the whole scene vividly before his mind and put him to shame. Yea, Lord; thou knowest that I love thee--He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former. He saith unto him, Feed my lambs--It is surely wrong to view this term as a mere diminutive of affection, and as meaning the same thing as "the sheep" [WEBSTER and WILKINSON]. It is much more according to usage to understand by the "lambs," young and tender disciples, whether in age or Christian standing (Isa 40:11; Jo1 2:12-13), and by the "sheep" the more mature. Shall we say (with many) that Peter was here reinstated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honor of Christ had received, the stain brought on his office, the damage done to his high standing among his brethren, and even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.”