PM Home Bible Study Group; September 10, 2014
John 21:15-25
Theme: The book of John closes with a full restoration of Jesus’ fallible disciples to His call for them.
(Unless otherwise noted, all Scripture references are taken from The Holy Bible, New King James Version; copyright 1982, Thomas Nelson, Inc.)
In the previous study, we considered the apostle John’s story of the breakfast by the shore that the disciples had with the Lord Jesus after His resurrection. The focus of the story seemed to be Peter, who—perhaps still in an unsettled state of soul over the guilt and shame of having denied the Lord that he loved—declared to the others, “I am going fishing”. The other disciples who were with him said, “We are going with you also” (John 21:3). Later, it was Peter who—when he realized that the resurrected Lord Jesus stood at the shore—jumped out of the boat and swam to be the first one to reach Him (v. 7). When the Lord said, “Bring some of the fish which you have just caught” (v. 10), it was Peter who dragged the whole net of large fish to the shore alone (v. 11).
Peter, it seemed, was the disciple most at the center of attention in this sea-side story. It’s natural that it would be so. Peter, after all, was the one who made the vital confession that the Lord approved in Matthew 16:16; “You are the Christ, the Son of the living God.” It was Peter who Satan specifically asked permission to sift like wheat (Luke 22:31), and that the Lord said would be restored to a ministry of strengthening his brethren (v. 32). Peter was called to a position of great servant-leadership. And that might be why he made some of the boldest affirmations of devotion to the Lord of all of the disciples—and also why his sad denial was so tragic.
Men may fail; and even their boasted sense of a man-made ‘calling’ may prove to be untrue. But from the standpoint of our sovereign Lord, in the context of His own set purposes, what the apostle Paul said is very true: “For the gifts and the calling of God are irrevocable” (Romans 11:29). This evening’s final portion of the Gospel of John shows us that this was certainly true in the case of Peter, and also of John. We can take it to be true of all of us fallible followers of Jesus that are genuinely called to His service.
I. RESTORED TO MINISTRY (vv. 15-17).
A. If we read on further in this passage, we get the impression that Jesus and Peter were walking alone. Later on, we see that John was following and that Peter could turn around to look at him and ask the Lord a question about him (v. 20). So, we might reasonably imagine that, after breakfast, the Lord called Peter along side Himself; and they, together, took a walk. (John may have been close enough behind to hear what at least some of what was said—Peter perhaps filling in the blanks to him later; and that’s why we find it in the Gospel of John.) What follows is one of the most remarkable conversations the Lord may have had with Peter. We see it in three “questions”.
1. First, we read; “So when they had eaten breakfast, Jesus said to Simon Peter, ‘Simon, son of Jonah, do you love Me more than these?'” (v. 15). (In some texts, Simon’s father’s name is given as ‘John’.) There is significance to the mention of Peter’s father’s name, because the Lord repeats it in each of the individual questions. Back in Matthew 16—when Peter so wonderfully professed that marvelous profession about Jesus, Jesus called him “Peter”, because he made a bold, rock-like declaration of truth (Matthew 16:18). But when Jesus warned him that he would become the subject of Satan’s attacks, Jesus called him, “Simon, Simon” (Luke 22:31). It may be that, in the light of Peter’s self-consciousness of his own failure, Jesus reminded him of his frailty by addressing him with the name that would most highlight his behavior in the flesh—”Simon, son of Jonah”. This wouldn’t have been a matter of merely highlighting his failure though, since the Lord was about to affirm his usefulness. Rather, it seems that it was a matter of reminding him that, as a man of flesh, he must rely on the enabling power of Christ. It’s worth noting that Jesus asked him, “Do you love Me more than these?”—meaning, of course, the other disciples. This would have reminded Peter of his boast not too long before this, “Even if all are made to stumble because of You, I will never be made to stumble” (Matthew 26:33). Peter proved that he was not as faithful to The Lord—above all the others—as he boasted in the flesh that he would be. This may be why, when Jesus asked if he loved Him (using the Greek word agapē, the word that best signifies sacrificial love), Peter answered with a different word; “Yes, Lord; you know that I love you” (using the word phileō, the word that describes strong affection). It’s remarkable that Peter chose not to answer the Lord in the same way that He asked. Perhaps he knew that the Lord knew that he had strong affection for Him; but he didn’t feel he could claim the kind of readiness to sacrifice that he once boasted. He had been a failure in that respect. But what a wonderful thing it was, then, that Jesus said to him, “Feed My lambs.” In spite of his failure, the Lord’s call for him still stood.
2. How long it was before the second question came is something that we’re not told. Perhaps there was time for Peter to reflect on what had just been said to him—letting things sink in. And as they walked along further, the Lord asked again—using almost the same words; “He said to him again a second time, “Simon, son of Jonah, do you love Me?”—this time, omitting the phrase “more than these”. In this case, it seems that it was a question that focused more on Peter’s love for Jesus—apart from the consideration of how it measured up to the love others had for Him. It may have puzzled Peter a little that the Lord would ask again—and perhaps it even hurt him a little. The Lord used the same name—Simon, son of Jonah; and asked again if Peter loved Him with the same kind of sacrificial agapē love as He had mentioned before. And Peter answered again in the same cautious word, “Yes, Lord; You know that I love You”—once again using the same word phileō; strong affection. But this time, the Lord used different wording to reinstate the call, “He said to him, ‘Tend My sheep.'” Before, it was put in a way that can be translated, “feed My lambs”; the little ones, the tender and needy part of the flock. But now, it was broader, “Tend My sheep”; as if it spoke as the Chief Shepherd calling one of His truly appointed and trusted under-shepherds to be about the work of caring for those who are His (John 10:7-18). This, it seems, is a reaffirmation of the call in a higher level.
3. Then comes a third asking of the question. We’re told, “He said to him the third time, ‘Simon, son of Jonah, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” (v. 17). But this time, The Lord didn’t use the word agapē. Instead, He used the word that Peter himself had been using; as if He was condescending to Peter’s sense of shame in his failure. It was as if He asked, “Simon, son of Jonah; you dear one of Mine who has not behaved like “Peter the Rock”, but more like the old Simon who was a son of flesh; do you have, as you say, ‘strong affection’ for Me?” We’re told, “Peter was grieved because He said to him the third time, ‘Simon, son of Jonah, do you love Me?’ And he said to Him, Lord, You know all things; You know that I love You.'” Peter still used the same word phileō—strong affection; but he added that The Lord knew all things and would no doubt—in spite of his failures—know perfectly that Peter truly loved Him. It was then that the Lord issued the reaffirmation of His call on Peter’s life; “Feed My sheep.” This time, He used the word “feed” as He had used with respect to the little lambs; but applied it to the sheep that He formerly told Peter to “tend”.
B. Should we make anything significant of the differences between the use of these words and phrases? It certainly seems noteworthy that the differences are placed so close to one another in the conversation. But it may be that we shouldn’t over-emphasize them. After all, in verse 17, we’re told that Peter was grieved that the Lord had asked “the third time” if Peter “loved” (phileō) Him (even though twice He asked if Peter using the word agapē). Perhaps, as some have suggested, this is meant to show nothing more than a full restoration of Peter in that he had denied the Lord three times; and the Lord asked the question about his love and reaffirmed his call three times—one time for each denial. If that’s the case, then this is—at the very least—a picture of full and complete forgiveness and restoration to Peter’s call to ministry. One thing we cannot avoid doing, though, is each of us asking ourselves, “Do I love Jesus?” If I do, am I doing the work that He has given me to do?
II. RESTORED TO SACRIFICE (vv. 18-19).
A. It may be that the words of verses 18-19 followed immediately after that last question. After Peter had been taken again though the painful experience of his denial of the Lord, and then through the process of full restoration, it was now time for the Lord to tell Peter—the fully restored under-shepherd—how it would be that he would one day truly prove himself faithful.
1. Jesus told him, “Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish” (v. 18). This harkened back to the days of Peter’s youthfulness and independence. He did what he did when he wanted to do it. He took care of himself. He girded himself (that is “bound himself up as with a belt”; perhaps a picture of ‘rolling up his sleeves’ in a show of personal power) and walked wherever he wanted to go.
2. But the day would come in his later years, in the Lord’s service, in which they would stretch out his hands (which would have immediately brought his mind to the stretching-out of the cross), and someone else would ‘gird him’ (perhaps a figure of speech for being ‘bound’ by ropes or fetters), and that he would be taken where he did not wish. That this referred to an act of laying down his life for the Lord is made clear by the fact that John adds, “This He spoke, signifying by what death he would glorify God” (v. 19). Writing in the 3rd to 4th century, Eusebius of Caesarea (Church History, Book 2, Chapter 25), we’re told, “It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day.” Some traditions have it that Peter was crucified upside-down.
B. The significance of this is that Peter had at one time boasted that, even if everyone else denied the Lord, he himself would willingly die for Him. He had said, “Even if I have to die with You, I will not deny You!” (v. 35). All the others said the same, of course; but Peter—once again—was the lead voice. Even in this Gospel, Peter affirmed—with, no doubt, all the sincerity of his being—”I will lay down my life for Your sake” (John 13:37). But that when the heat was on, Peter sadly denied the Lord. Nevertheless, the Lord assured him that he would indeed lay down his life for Himafter-all; and, as it turns out, in the same manner as the Lord laid down His life for Peter. In the light of this, we read, “And when He had spoken this, He said to him, ‘Follow Me'” (v. 19). And in the full knowledge that this would one day be his destiny, Peter spent the rest of his life serving the Lord Jesus. Peter, no doubt, had this conversation in mind when, later, he would write;
For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease (2 Peter 1:12-15).
What a wonderful thing it is that the Lord Jesus gave Peter the opportunity once again to pay the price of love that he had formerly failed to pay!
III. RESTORED TO FOCUS (vv. 20-22).
A. But Peter was . . . well . . . still Peter. It wasn’t enough to know what God’s call on his life would be. He wanted to know what would be the outcome of others. We’re told, “Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, ‘Lord, who is the one who betrays You?’ Peter, seeing him, said to Jesus, ‘But Lord, what about this man?'” (v. 20-21). That he was referring to John is clear if we take John to be the disciple who asked the question of the Lord at the Last Supper, “Lord, who is it?”—in reference to the one Jesus said would betray Him (John 13:25). It’s interesting to note that, in that story, it was Peter who was prompting John to ask (v. 24).
B. Jesus’ answer might seem a bit harsh; but in the light of His perfect right to call His followers to whatever sacrifice He wishes, it was a very appropriate one. “Jesus said to him, ‘If I will that he remain till I come, what is that to you? You follow Me'” (v. 22). This was a gentle “none-of-your-business” from the Lord; and it may be one that we ourselves often need to hear. In the Lord’s call on our own lives, it is not necessary for us in following Him to know what His call might be for others. That’s between Him and them. As the apostle Paul would later write—in a different context, but nevertheless in relevant words;
Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand. One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written:
“As I live, says the Lord,
Every knee shall bow to Me,
And every tongue shall confess to God.”
So then each of us shall give account of himself to God (Romans 14:4-12).
IV. RESTORED TO WITNESS (vv. 23-25).
A. Because John reported that the above words explain how Peter would die, it must be that Peter had laid down his life by the time this Gospel was written. He had already proven his faithfulness to the Lord by his death. But that had not yet happened for John. And it appears that the response of the Lord to Peter’s question about John had led to a rumor. John writes, “Then this saying went out among the brethren that this disciple would not die” (v. 23a). In other words, people began to think that when the Lord said what He said to Peter, it was a promise that John would not die. It might have been easy for people to think that, because it seems that John lived up to the end of the first century; and may have wrote his letters and the Book of Revelation sometime around 90 A.D. But John corrects this misconception; “Yet Jesus did not say to him that he would not die, but, ‘If I will that he remain till I come, what is that to you?’” (v. 23b). It’s so easy for things to be misunderstood and for rumors to spread—even among the followers of Jesus!
B. But the wonderful thing is that John did live long enough to bear this remarkable testimony to the world—even through it being written down in this marvelous Gospel. As John says of himself (or, as some scholars believe, as an editor testified of him later), “This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true” (v. 24). These words sound very much like the words John used to close the previous chapter; “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30-31). It wasn’t all that could be testified of Jesus. Other things were written; and we have them recorded for us in the other Gospels.
C. And yet, even that falls far short of all that could be said. John closes with these astonishing words; “And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen” (v. 25). We don’t have to take those words as mere hyperbole. If we take as truth the very first verse of this Gospel, then we can take the last verse to be just as true; because the Word who was “in the beginning” is the Maker and Sustainer of all that exists; and if all of His works of providence in all of the realms of His creation were written down word for word, it may be that several worlds could not hold the books!
* * * * * * * * * *
How many more of those works have been going on since the time John wrote those words? And indeed, how many more of them will be going on throughout eternity? How wonderful it is then that we have such a Savior!
It is said that the third verse of Fredrick M. Lehman’s great hymn, The Love of God was found penciled on the wall of a narrow room in an American insane asylum by a man said to have been demented. They were discovered when the poor man was taken from the asylum and laid in his coffin. But it would be hard to imagine words that were more profoundly like those of the closing words of this Gospel presentation of our Savior:
Could we with ink the ocean fill,
And were the skies of parchment made,
Were every stalk on earth a quill,
And every man a scribe by trade;
To write the love of God above
Would drain the ocean dry;
Nor could the scroll contain the whole,
Though stretched from sky to sky.
Oh, love of God, how rich and pure!
How measureless and strong!
It shall forevermore endure—
The saints’ and angels’ song.