The Trial of Peter's love to Christ.
John xxi. 15, 16, 17.
"So when they had dined, Jesus saith to Simon Peter, 'Simon son of
Jonas, lovest thou me more than these?' He saith unto him, 'Yea, Lord;
thou knowest that I love thee.' He saith unto him, 'Feed my lambs.' He
saith to him again a 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.' He saith unto him the third time,
'Simon son of Jonas, lovest thou me?' Peter was grieved, because he said
to 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.'"
"This was the third time that Jesus shewed himself to the disciples
after he was risen from the dead." But it was not the last time. "He
often shewed himself alive: after his passion, being seen of them for
forty days, and speaking of the things pertaining to the kingdom of
God." Once he appeared to a Christian assembly--"was seen by above
five hundred brethren" at the same time. When he had given to his
disciples those infallible proofs of his resurrection, and those
instructions, which their work required, "while they beheld, he was
taken up; and a cloud received him out of their sight."
This visit was made to a part of the disciples at the sea of Tiberias;
whither they had retired after the crucifixion; but whether to follow
their former occupation, or in expectation of meeting there the risen
Savior, who had promised to manifest himself to them in Galilee, we
are not informed. They were however engaged in fishing, when after the
fruitless labors of a night, they saw Jesus in the morning standing on
the shore.
God looks favorably on his people when he sees them employed in honest
secular business; and sometimes manifests himself to them.
This was a kind instructive visit, to these disciples; especially to
Peter. Peter was of a bold, forward disposition, naturally eager and
confident, and so strongly attached to his Lord, that he thought
nothing could separate him from him--neither allurements, nor terrors.
Therefore when Christ warned his family of his approaching sufferings,
and the effect which they would have on them--that "they would be
offended because of him--yea be scattered from him and leave him
alone:" Peter did not believe him! He had such love to Christ, and
felt so determined to adhere to him, in all extremities, that he dared
to declare, "Though all shall be offended, yet will not I." And when
his Lord, assured him that he would thrice deny him that very night,
he was not convinced. It only served to draw from him a more vehement
and positive assertion, "If I should die with thee I will not deny
thee in any wise." But he soon found his mistake. Three times, before
the next morning dawned, did he deny his Savior--with oaths and
imprecations did he deny him!
This sinner was soon renewed by repentance. And one design of Christ's
visit at this time, seems to have been to assure the penitent, that
his sin, in "denying the Lord who bought him," was pardoned, and that
he was confirmed in the office to which he had been previously called.
But the manner in which this was done carried in it a reproof, which
must have called his sin to remembrance, causing his soul to be
humbled in him. Let us turn our attention to the subject.
_In the text we see Christ questioning Peter, and trying his love
--Peter appealing to Christ for the reality of it--and Christ
directing Peter how to manifest his love to him--by feeding his
flock_.
I. We see Christ questioning Peter and trying his love. _Simon, son of
Jonas, lovest thou me more than these_?
Simon was the original name of this apostle. Cephas and Peter, which
signify a rock, or stone, were names given him of Christ, expressive
of that firmness of character, for which he was remarkable. These
though commonly used, after they were given him, were omitted on this
occasion; probably as a tacit reproof of his denial of his Lord, a
little before; which had been occasioned by the failure of his
courage--by the deficiency of his firmness.
The manner in which his divine master, here addressed this disciple,
seemed to imply a doubt of his love; or of the supremacy of it. CHRIST
knew the heart. Peter's love was not hidden from him. But while he
dwelt with men, he treated people according to their apparent
characters; thereby setting an example to his followers who can judge
others only by appearances or that which is external.
Jesus did not immediately address himself to Peter, as soon as he had
made himself known; but after he had been some time in the company of
these friends and followers, and they had made a friendly meal
together, he turned to this disciple, and in the presence of his
brethren, who had witnessed his high professions of love, and
determination never to forsake or deny him, and the part he had acted
soon after, addressed him, as in the text; _Simon, son of Jonas,
lovest thou me more than these_?
What had happened a little before, rendered this question highly
proper. One of the twelve had fallen. One, whom the others had not
suspected. Nothing had appeared, which marked out Judas for the
traitor, during the time of his going out and in with the other
disciples. Christ, though he knew him, and gave frequent intimations
that there was a traitor among them, had never designated him. When
they were told that one of them should betray their Lord, their eyes
were not turned upon Judas, but each one appeared jealous of himself,
"Lord is it I?" But his hypocrisy had now been made manifest and he
had gone to his own place. Such had he been found who was the steward
in Christ's family! That with respect to him, the other disciples had
been deceived, now appeared. And Peter, who had been To forward and
zealous, and professed such warm love to Christ, had lately denied
him! And though he had returned, professing himself a penitent, his
sincerity is questioned, and he is called on, to clear up his
character.
It was important that this matter should be determined, that the other
disciples might know how to treat this late offender--whether he was
to be received as a brother, or to be considered as deposed from his
office, and to be succeeded by another. This was probably the reason
of Christ's addressing him, as here in the presence of his brethren.
_Lovest thou me more than these_?
If he had the love of Christ dwelling in him, and that love was
supreme, Christ would forgive the past and continue to employ him as a
shepherd to feed his flock. Therefore did he apply to this late
offending pastor, and demand of him in the presence of his brethren,
whether he really loved him, with such a love as was necessary to
constitute him a disciple.
This had been long before settled, and determined, to be love superior
to that which is borne to the world, or the riches and honors, or
friendships and relations of it, or even life in it. "He that loveth
father or mother more than me is not worthy of me: He that loveth son
or daughter more than me is not worthy of me: He that taketh not his
cross and followeth after me, is not worthy of me: He that findeth his
life shall lose it; and he that loseth his life for my sake shall find
it." *
* Matthew x. 37.
The purport of this and parallel declarations of the divine teacher,
are not obscure; they plainly teach that we cannot be Christ's
disciples, unless our love to him surpasseth that which we bear any
thing terrestrial. Therefore the question put to Simon, agreeably to
these prior definitions of that love to Christ which is necessary to
constitute a person his disciple, marked particularly by the last
clause of it, "more than these?"
Expositors have generally put another sense on this question, and in
our apprehension, a mistaken sense. They have considered our Lord as
inquiring of Simon whether his love exceeded that of his fellow
disciples. "Lovest thou me more than these thy fellow disciples love
me?"
This cannot be the sense of the question. This is a question which
Simon could not have answered; and which it would have been wrong in
him to have attempted to answer; a question therefore which Christ
would not have put to put to him, or required him to answer. To have
answered it, Simon must have known the heart of others; but to have
pretended to the knowledge of them, would have been claiming a divine
prerogative.
But Peter had declared on Christ's forewarning them that "they would
all be offended because of him, although all shall be offended, yet
will not I."
He had indeed made that declaration; but he had not judged others, or
pretended to determine that they would or would not be offended
because of him. Peter knew that he loved Christ--that the love of
Christ was generally a governing principle in his heart. He felt the
strength of it so sensibly at that time, that he did not conceive it
possible that any dangers or sufferings could ever induce him to
forsake his Lord; or in any respect, be offended because of him.
Therefore his confident declaration, that he would stand by him in
every extremity, though he should be left to stand alone. Leaving the
future conduct of others, to determine the measure of their love to
Christ, he spake only of his own. "Though all men shall be offended
because of thee, yet will not I be offended." As though he had said;
"I do not pretend to know the hearts of others; but I think I know my
own; and that I have such love to thee my Lord, that nothing can
separate me from thee." Jesus answered, "Verily I say unto thee,
that this night, before the cock crow, thou shalt deny me thrice."
Peter replied, "Though I should die with thee, yet will I not deny
thee. Likewise also said all his disciples."
They no doubt all spoke the language of their hearts; all expressed
the determination of their souls at the time; though they were soon
convinced of their mistake--that they did not sufficiently know
themselves--their own weakness--the need they stood in of divine
support.
Peter, in particular, expressed the genuine feelings of his own warm
and honest heart; but without the smallest intimation, that he
suspected his fellow disciples; or pretended to judge them.
And is there reason to think that Christ would put him upon this work?
That he would require him to judge them, and compare his love with
theirs? Especially when we consider Christ's former prohibition of
judging others, which he had early made a law to his disciples. "Judge
not that ye be not judged :" And remember that Christians are
directed, "in all lowliness of mind, to esteem others better than
themselves."
Some have been disposed to think highly of themselves, and meanly of
others--to say to others, "Stand by thyself; come not near me; I am
holier than thou"--Some, to "compare themselves with others and exalt
themselves above others." But not so the humble Christian--Not so the
meek follower of Jesus. Nor is there any thing favorable to such
temper and conduct to be found in the sacred volume. The spirit and
tenor of the divine rule is opposed to it, and speaks persons of this
character, objects of divine aversion.
This temper, and its opposite, are exemplified in the pharisee and
publican, who went up to the temple to pray. "God I thank thee, that I
am not as other men--or even as this publican." Thus the pharisee. But
"the publican standing afar off, would not lift up so much as" his
eyes to heaven, but smote upon his breast, saying, "God be merciful to
me a sinner." We know which of these met the divine approbation.
Now, is it supposable, that the Savior would put a question to Simon,
which would countenance the pharasaic disposition? Or that he would
require him to judge the hearts of others? Or compare himself with
others, in a matter which required the knowledge of their hearts?
It seems strange that this should be thought by any one, to be the
sense of Christ's question to Peter; much more that this should be the
most common construction of it, by expositors.
II. In answer to our Lord's question to Simon, we find him in the text
appealing to our Lord, for the reality of his love. "_Thou knowest
that I love thee--Thou knowest all things, Thou knowest that I that I
love thee_."
It is observable that Peter rests the whole matter on Christ's
knowledge of the heart. Peter makes no plea--adduces no evidence--
mentions no circumstances, evidential of his love to Christ, but
refers the matter back directly to him, as the searcher of hearts and
leaves it with him. _Thou knowest that I love thee_.
The grieved, and distressed apostle, could have mentioned many things
as proofs of his love to Jesus; yea of the strength of his affection
for him. He might have pleaded his profession respecting Christ, at
the time when he was honored with the name of Peter--an honorable
distinction, and designed to recommend him to the acceptance of his
fellow disciples. * He might have mentioned what passed, when Christ
asked the twelve, whether they "would also go away?" When many
offended at his doctrine forsook him, after having followed him, and
professed themselves his disciples. Simon had on that occasion made a
noble profession, shewing that he was a disciple indeed--"Lord, to
whom shall we go? Thou hast the words of eternal life. And we believe
and are sure, that thou art that Christ, the son of the living God?"
He might have pleaded, that he had singly dared to draw his sword
against the multitude, which came to apprehend his Lord--that he had
resolutely attacked them, and maintained the conflict, with the whole
band, till disarmed by a command from his divine Sovereign to put up
his sword into its sheath--that he had followed Christ, when most of
the others forsook him and fled--had ventured into the judgment hall
to attend his trial and witness the event--that though there surprised
and terrified into a denial of Christ, when he saw him contrary to his
expectations, resign himself to death, by the wicked hands of
unbelieving Jews, aided by heathen soldiers, yet that only one kind
look from his captive Lord, had brought him to repent and mourn in the
bitterness of his soul, that he had not agreeably to his former
purpose, died with his divine master--He might have alleged, that he
had not forsaken Christ's family and friends, even when Christ hung on
the cross or slept in the tomb; though his most faithful followers,
had then been ready to conclude, that they had been deceived, when
"they trusted that it was he who should have redeemed Israel"--that he
had watched Christ's corpse, and been with the first to examine the
report of his resurrection, and among the first who believed it--and
that even then, at that appearance of his Lord, he only of those
present, when they saw him standing on the shore, could not wait till
the boat should convey him to the land, but had thrown himself into
the sea, leaving the fish which they had enclosed, to continue in
their own element, and swam to the shore, not perhaps, without
endangering his life, that he might not delay to receive and welcome
his Lord.
* Matthew xv. 12-19.
These, and probably many other things, evidential of the reality and
strength of his love to Christ, Simon might have alleged,
notwithstanding his late defection--distinctions, which perhaps none
of his fellow disciples could have pleaded; and which, had any share
of the pharisaic spirit rested on him, might have induced him to claim
that superiority to his brethren, which a certain church afterwards
attributed to him.
To have mentioned these, might have strengthened the charity of his
fellow disciples towards him; but he knew that none of them were
requisite, to convince Christ of his love. Though he had done, and
suffered, and exposed himself for Christ, more than others, he put in
no claim to a reward--he had done less than was his duty. His
dependence was on grace. Therefore did he decline the mention, of what
some would have boasted, and appealed directly to his Savior, as the
searcher of hearts, to judge of the matter in question--of his love,
and the measure of it--appealed to him who had put the question,
_lovest thou me more than these?_ To clear up his character and bear
witness to the reality and measure of his affection toward him--_Yea
Lord, thou knowest that I love thee_.
In this appeal he not only shewed his sincerity, but reflected honor
on Christ, by an acknowledgement of his divinity. The knowledge of the
heart is the prerogative of Deity. "I the Lord search the heart, I try
the reins, to give to every man according to his way, and according to
the fruit of his doings. The Lord searcheth all hearts, and
understandeth the imaginations of the thoughts." The exalted Savior,
afterwards made himself known as possessing this power, and appointed
to exercise it, in adjusting the rewards of another life. "All the
churches shall know that I am he who searcheth the hearts and reins;
and I will give to every one of you according to your works." But this
had not been clearly revealed, when Christ paid the visit to his
disciples at the sea of Tiberias. The Christian dispensation was then
scarcely set up. Darkness still brooded on the minds, even of the
apostles. It continued till the outpouring of the Spirit, on the day
of Pentecost, when the promise of "the Comforter, to teach them all
things, and bring all things to their remembrance," was fulfilled. But
Simon seems to have anticipated these public manifestations and
discoveries--to have at this time been convinced, that Christ was
omniscient--THOU KNOWEST ALL THINGS; _thou knowest that I love thee_.
In this appeal, Christ was farther honored, by Simon's open, public
reliance on his goodness. He had then lately dishonored Christ, by a
shameful denial--a denial, when to have acknowledged him, would have
done him the greatest honor. But such was his confidence in the
goodness of his Lord, that he dared to trust himself with him--had no
concern, that resentment of the part he had acted, would induce him,
in whom he trusted, to overlook his penitence, and pass his humble
confidence unnoticed--did not fear to trust himself in Christ's hands,
and leave it to him to make known his character to his fellow
disciples.
In these things the faith of Simon, and the nature of his faith
appeared. He not only believed Jesus to be the Christ, but he believed
the divinity of Christ. His faith did not terminate in a bare assent,
but convinced of his sufficiency, and of his justice, and mercy and
readiness to forgive the returning penitent, he gave himself up to
Christ and trusted in him to pardon his sins and save him by his
grace. Though sensible of his own demerit, fear did not drive him away
from the Savior, but induced him to return to him and put his whole
trust in him.
Such is the nature of justifying faith. Those who are subjects of it,
deeply sensible of their sins, "look to the Lamb of God, who taketh
away the sin of the world," and place all their dependence on him; and
they are not disappointed--; "Whoso believeth shall not be ashamed."
Thus Simon's faith and love were owned of Christ; and this late
offender not only pardoned, but continued in his office; a pastor of
Christ's flock. _Feed my lambs--Feed my sheep_, were the replies to
the appeals made by the offender, that he loved the Savior. In this
manner was he directed,
III. To manifest his love to Christ.--It might have been thought
that Simon had fallen from his office when he denied his Lord; with
oaths and imprecations, denied his knowledge of him. If so, he was
here restored; Christ entrusted him again with the care "of his flock
--which he had purchased with his blood;" and reappointed him to "give
them their meat in due season." His having had this charge here given
him, argued the pardon of his offences, and his restoration to favor.
He would not have been required to do the work of an apostle, had not
his transgression been forgiven, and his sin been blotted out. Judas
had no such trust reposed in him after his fall; no such duty required
of him. "By his transgression he fell from his ministry and
apostleship, that he might go to his own place, and another take his
office." Judas repented; but not with repentance unto life. His
repentance led to death by his own hand. Diverse was that of Simon,
both in its nature and effects. His was "Godly sorrow, which wrought
repentance unto life"--which caused him to devote himself wholly to
the service of the Redeemer, and at last to lay down his life for his
sake.