John 21:15-19

II

THE CONTINUING RULE OF CHRIST IN HIS CHURCH, REPRESENTED BY THE MINISTRY, WALK AND MARTYR–FATE OF PETER, OR THE DESTINY OF THE CHURCH IN RESPECT OF HER PREDOMINANTLY OFFICIAL AND EXTERNAL CHARACTER

John 21:15-19

15So when they had dined [breakfasted, or, taken their morning meal, ὴρίστησαν], Jesus saith to Simon Peter, Simon, son of Jonas [John, Ἰωἀννου],12 lovest [ὰγαπᾶς] thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love [dearly love, φιλῶ]13 thee. He saith unto him, Feed [βὐσκε] my lambs [τὰ ἄρνία μου]. 16He saith to him again the [a] second time [δεύτερον], Simon, son of Jonas [John], lovest [ἀγαπᾶς] thou me? He saith unto him, Yea, Lord; thou knowest that I [dearly] love [φιλῶ] thee. He saith unto him, Feed [keep, tend, ποίμαινε]14 my sheep [τὰ πρόβατἀ μου].15 17He saith unto him the third time [τὸ τρίτον], Simon, son of Jonas [John], lovest thou me [dearly, φιλεῖς με]? Peter was grieved because he said unto him the third time, Lovest thou me? [dearly, φιλεῖς με;] And he said unto him, Lord, thou knowest all things; thou knowest that I love thee [dearly, φιλῶ σε]. Jesus saith unto him, Feed [βόσκε] my sheep [my little sheep, sheeplings, τὰ προβάτιά μου].16 18Verily, verily, I say unto thee, When thou wast young, thou girdedst [didst gird] thyself, and walkedst [and didst walk] whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 This spake he signifying by what [kind or manner of] death he should [was to] glorify God. And when he had spoken this [And having spoken this,] he saith unto him, Follow me.

EXEGETICAL AND CRITICAL

general remarks

The following transaction manifestly has reference to the three-fold denial of Peter, and takes the form of an apostolico-ethical trial, its object being the re-institution of that disciple.[It is well to read the questions of our Lord, the answers of Peter, and the commands of Christ in parallel columns:

Questions.

Answers.

I.

Ἀ γαπᾶ̣ς με πλεῖον τούτων;

Ναί, Κύριε, σὺ οἶδας ὃτι φιλῶ σε.

II.

̓ Αγαπᾶ̣ς με;

Ναί, Κύριε, σὺ οἶδαζό́τι φιλῶ σε.

III.

Φιλεῖς με;

Κύριε, πάντασὺ οἶδας, σὺ γινώσκειζό́τι φιλῶ σε.

Commands

I.

Βόσκε

τὰ

ἀρνία

μου.

II.

ΙΙοίμανε

τὰ

πρόβατά

μου.

III.

Βόσκε

τὰ

προβάτιά

μου.—P.S.]

The first consideration of significance is the three-fold inquiry of jesus together with the three replies of peter,—the counterpart of the three-fold temptation and denial. [This allusion (comp. John 13:38) is acknowledged by Augustine (“redditur negationi trinæ trina confessio, ne minus amori lingua serviat quam timori”), Wetstein (“ut illi occasionem præberet, triplicis abnegationis maculam triplici professione eluendi”), Bengel (who, in his brief, pointed way, remarks to τὸ τρίτον, John 21:17 : “numerus decretorius”), Meyer, Alford, Godet, and others. It is vainly denied by Hengstonberg, who strangely says (iii. 342), that there is, in this whole section, not the least reference to Peter’s denial, as this was completely done away with long before! This shows the disqualification of this harsh and angular, though learned and orthodox, divine to appreciate the nice and delicately fibred constitution of this Gospel.—P. S.]

Then the three-fold address, “simon, son of Jonas [John, see Text. Note.—P. S.]. Assuredly this is not simply an expression of solemnity and deeply stirred love (Meyer),—it is intended as a reminder of’ the natural descent and weakness of Peter which were productive of his fall; this meaning, results surely from the antithesis, Matthew 16:17-18 : Simon, son of Jonas [John], and Peter, (see Comm. on Matthew, chap. 10 and chap. 16).

Farther the Shadings of the thrie-repeated Question:

(1) First, “lovest thou Me more than these love Me,”—with reference to the vow of Peter: “Though all should be offended in Thee,” etc., then the simple: “Lovest thou Me?” for the second and the third time.

(2) The change ἀγαπᾶ̣ς με; ἀγαπᾶ̣ς με; φιλεῖς με, i.e. “Lovest thou Me (ethically)?” “Art thou attached to Me as a friend (personally)?” The last question a searching entering into the twice-repeated assurance of Peter: φιλῶ σε.

Still farther the answers of Peter. After the first question, he avoids the danger of setting himself above his fellow-disciples, by evading the comparative in Jesus’ question; on the other hand he specializes the ἀγαπᾶ̣ς by replying: φιλῶ σε. It is a modification, in which he expresses himself partly with more humility, partly with more fervor, as if he meant to say: though I should be wanting in the divine measure of love that belongeth to Thee, I nevertheless am personally attched to Thee from the bottom of my heart. He answers the second question in the same manner. At the third question of Jesus, he is grieved that Jesus asks him for the third time: φιλεῖς με; and strengthens his former declarations, “Lord, Thou knowest it!” by the word: “Lord, Thou knowest all things, Thou knowest that I love Thee.”

Of a very special significance, however, are the three Deliverances of the Lord in reply to the three answers of Peter: 1. βόσκε τὰἀρνία μου, 2. ποίμαινε τὰ πρόβατά μου, 3. βόσκε τὰ προβάτιά μου. The nice, and yet important gradations in the distinction between ἀρνία, lambs, and πρόβατα, full-grown sheep, and προβάτια [see the Text. Notes], full-grown sheep which are, nevertheless, to be treated tenderly like lambs; and the distinction between βόσκειν, to lead to pasture, to provide with food, and ποιμαίνειν, to guide and govern as a shepherd. The first and most necessary thing (intellectually it is also the easiest, though it presents peculiar difficulties to an imperious, high-soaring mind) is this: to provide for the lambs, i.e., those of tender age in the faith, with spiritual sustenance, to lead them to the spiritual pasture (the office of a catechist). It is more difficult to guard and guide the full-grown sheep,—mature Christians,—to make them seek the right pasture, find the true spiritual food; most difficult of all: to offer to these fullaged members appropriate spiritual food.

The Romish Peter has made a κατακυριεύειν17 of the βόσκειν and ποιμαίνειν; he has treated the προβάτια as ἀρνία, and has so thoroughly forgotten the instruction to provide spiritual nourishment for the πρόβατα, even as βόσκων, as to have, on the contrary, continually withdrawn such nourishment from them more and more, and forbidden it under various penalties.

John 21:15. Simon, son of John [Σίμων Ἰωάννου. Lange reads Jonas; but see my Text. Notes and Comm. on Matthew 16:17, p. 295, footnote.—P. S.] The objections of Meyer and even Tholuck: “Yet not as though the apostolic name were refused him (De Wette, Stier),” are without proof. According to them, the thrice-repeated address: “Simon, son of Jonas,” [John], is merely expressive of solemnity. Solemnity, however, is always given with the momentous thought. [Godet agrees with Lange, who is right, that the address Simon, son of John, is intended to recall his natural character as distinct from that implied in his new and official name Simon Peter. So also Alford: “Σίμων ̓ Ιωάννου a reminiscence probably of his own name and parentage, as distinguished from his apostolic name of honor, Cephas, or Peter, see John 1:43. Thus we have Σ. Βαριωνᾶ, Matthew 16:17, connected with the mention of his natural state of flesh and blood, which had not revealed to him the great truth just confessed—and Luke 22:31, ‘Simon, Simon,’ when he is reminded of his natural weakness. See also Mark 14:37, and Matthew 17:25, where the significance is not so plain.”—P. S.]

Lovest thou Me more than these [ἀγαπᾶ̣ς με πλέον τούτων].—Strange interpretation: than these things, namely those appertaining to a fisher’s life, τούτων construed as neuter, Bolten. The reference of the expression to Peter’s setting up of himself above his fellow-Apostles, Matthew 26:33, is groundlessly denied by Meyer. [Bengel: Antea Petrus se plus his prætiturum dixerat (Matthew 26:33), nunc autem simpliciter dicit ‘amo te;’ non addit, ‘plus his.’ ” So also Godet.—P. S.]

Thou knowest that I love Thee [Ναὶ Κύριε, σὺ οἶδας ό́τι Φιλῶ σε].—Φιλῶσε—threefold expression of humility: 1. No making of comparisons. 2. Appeal to the knowledge of Christ. 3. Choice of the term of personal attachment.

[Observe that the Lord twice asks ἀγαπᾶ̣ς με, and once φιλεῖς με, while Peter three times assures the Lord φιλῶ σε. On the difference of the two terms, see the Text. Notes, and Dr. Lange’s preceding general remarks, to which I will add those of a few other commentators. Meyer: “Peter in his answer puts in the place of the ἀγαπᾶ̣ς (diligis) of the question, the expression of the personal heart-motion φιλῶ (amo, comp. John 11:3; John 11:5; John 20:2), injustice to his inmost feeling.” Alford: “The distinction between ἀγαπᾶν and φιλειν must not here be lost sight of, nor must we superficially say with Grotius, ‘Promiscuie hic usurpavit Johannes ἀγαπᾶν, et φιλειν ut mox βόσκειν et ποιμαίνειν (see below.). Neque hic quærendas sunt sublititates.” If so, why do the Lord’s two first questions contain ἀγαπᾶ̣ς while Peter’s answers have φιλῶ—whereas the third time the question and answer both have φιλεῖν? This does not look like accident. The distinction seems to be that ἀγαπᾶν is more used of that reverential love, grounded on high graces of character, which is borne towards God and man by the child of God;—whereas φιλεῖν expresses more the personal love of human affection. Peter therefore uses a less exalted word, and one implying a consciousness of his own weakness, but a persuasion and deep feeling of personal love. (Hence it will be seen that in the sublimest relations, where, all perfections existing, love can only be personal, φιλεῖν only can be used, see John 5:20). Then in the third question the Lord adopts the word of Peter’s answer, the closer to press the meaning of it home to him.” Godet: “Le terme ἀγαπᾶν indique l’ amour complet, profond, éternel, le mot φιλεῖν designe le simple attachement personnel, l’inclination affectueuse. Ce dernier sentiment, il (Pierre) se l’attribue sans hesiter.” Wordsworth: “Formerly Peter had professed ἀγαπᾶν, but it proved to be only a shortlived φιλεῖν. Now he only professes φιλεῖν, but Christ knows that it will be a long-lived ἀγαπᾶν, an ἀγἀπη in old age (John 21:18), an ἀγάπη stronger than death.”—P. S.]

Feed My little lambs. [Or lambkins (ἀρνἶον dimint. of ἀρήν), Βόσκε τὰ Pasce agnos meos. Christ speaks thus as the Arch-Shepherd (ἀρχιποιμήν (1 Peter 5:4). Comp. here John 21:16 : ΙΙοίμανε (a more comprehensive term which includes βόσκειν) τὰ πρόβοτά μου, Custodi oves meas, Tend My sheep; and John 21:17 : Βόσκε τὰ προβάτιά μου, Pasce oviculas meas, Feed My sheeplings. See Text. Note. How Peter understood the Lord’s trust, he shows himself, 1 Peter 5:2-3.—P. S.]—Love to Jesus, therefore, is the condition of the pastoral office to which he is now re-appointed. We may not, with Tholuck, obliterate the distinction of βόσκειν and ποιμαίνειν. ΙΙοιμαίνειν is undoubtedly akin to regere (Bellarmine and Corn a Lapide), but in an evangelical sense.—Τὰ , Revelation 5:6; not synonymous with τὰ πρόβατα, as Tholuck is inclined to suppose. The distinctions of Bellarmine and other Roman Catholic exegetes, according to whom the lambs denote the laity, the sheep the clergy, must undoubtedly be rejected; that distinctions do exist, however, is proved even by Isaiah 40:11, and the distinction between immature and mature believers is obvious (Euthym. Zig., Wetstein and others); it suffers no diminution by the reading τὰ προβάτια in the third injunction, but only still further modification. Luthardt’s interpretation: The tending of individuals, care of the whole flock, training up of individuals for the whole flock, is etymologically unfounded.

[Alford likewise insists on the nice shadings of meaning in the terms here used (on which see Text. Note): “We can hardly with any deep insight into the text hold βόσκειν and ποιμαίνειν to be synonymous (Grot. above, Lücke, De Wette, Trench), or ἀρνία, πρόβατα, and προβάτια. The sayings of the Lord have not surely been so carelessly reported as this would assume. Every thing here speaks for a gradation of meaning. The variety of reading certainly makes it difficult to point out exactly the steps of that gradation, and unnecessary to follow the various interpreters in their assignment of them: but that there is such, may be seen from Isaiah 40:11 : 1 John 2:12-13. Perhaps the feeding of the lambs was the furnishing the apostolic testimony of the resurrection and facts of the Lord’s life on earth to the first converts; The shepherding or ruling the sheep, the subsequent government of the Church as shown forth in the early part of the Acts; The feeding of the πορβάτια, the choicest, the loved of the flock, the furnishing the now maturer Church of Christ with the wholesome food of the doctrine contained in his Epistles. But those must strangely miss the whole sense, who dream of an exclusive primatial power here granted or confirmed to him. A sufficient refutation of this silly idea, if it needed any other than the ἐλυπήθη of this passage, is found in the συμπρεσβὐτεροι of 1 Peter 5:1, where he refers apparently to this very charge: see note on Matthew 16:17 ff.” Wordsworth: “The command βόσκε, pasce, is repeated: it stands first and last (John 21:15; John 21:17) with ποίμαινε between, John 21:16. To provide wholesome food for Christ’s sheep and lambs is the first and last thing: the love of the shepherd who tends, and leads, and guards, and lays down his life for the flock, is the central spring of all, which shows itself in outward acts.” Godet rightly refers βόσκειν to the feeding of the flock, ποιμαίνειν to the general direction. The diminutives ἀρνία, lambkins, and προβάτια, sheeplings, are expressive of the tender affection of the Arch-Shepherd for His flock; comp. the term τεκνία, John 13:33. See also Bengel on John 21:15-16, who refers ἀρνία, προβάτια and πρόβατα to the different stages in Peter’s public life, and in the history of the Church.—P. S.]

John 21:17. Lovest thou Me (dearly)?—Φιλεῖς με; The change of expression in the third question, Tholuck [like Grotius] groundlessly makes a matter of indifference, considering the variation of ἀγαπᾶν and φιλεῖν as unintentional. [See the remarks above.—P. S.]

Lord, Thou knowest all things [Κύριε, πάντα σὺ οὶδας, σὺ γινώσκεις ό́τι φιλῶ σε].—Comp. John 16:30; Acts 1:24.

John 21:18. Verily, verily I say unto thee.—Upon the solemn re-institution of Peter, follows the revelation of Jesus concerning the manner of his life, and his exode. The words of Jesus give the prophecy of Peter’s future in a simple life-picture of the contrast between youth and old age. Peter is a vigorous man, in the middle years of life, occupying, therefore, a position betwixt youth and old age. The prophecy attaches itself to this fact, just as the contrast of youth and old age is frequently made a symbol in the Old Testament also (Isaiah 40:30-31; Ezekiel 16:0; Hosea 11:1). The Lord employs the homeliest figure for the most mysterious disclosure. Yet allegorical traits mingle in the figure itself. That the young man girds himself, is agreeable to nature; it is likewise in accordance with nature that “a perfectly decrepid old man”18 stretches out his hands for help and lets himself be girded and led by another. But the traits: Thou didst walk, as a young man, whither thou wouldest, as an old man thou shalt be led whither thou wouldest not, in themselves point to the prophetic meaning.

John gives the interpretation of the saying in John 21:19; he refers it to the martyrdom of Peter. This is the centre of the dark, significant saying; a meaning, however, that was not fully disclosed until Peter’s martyrdom took place. It was, however, intended that this saying should primarily furnish Peter himself with a leading thought, and this thought is undoubtedly a word concerning the development and future of Peter’s spiritual man—presented under the figure of the natural life—connected with the intimation of a fate big with suffering. Tholuck justly remarks that if the simile be intended to refer solely to the martyrdom of Peter, the protasis, the clause treating of his youth, seems really idle; and also incongruous, inasmuch as it indicates a whole period of his life, while the apodosis touches upon a moment only. But if, finally, in accordance with our conception, the Epilogue present a more general life-picture of the Church of Christ in the contrast of the Petrine and the Johannean type, then the saying will have a further application to the Petrine form of the Church.

When thou wast younger [ό́τε ἦς νεώτερος]—Meyer adds: “than now.” The words however simply denote, doubtless, the younger man, characterizing him with the collateral idea of one youthfully strong, enterprising, self-willed. According to Meyer, the middle state of Peter is left uncharaeterized. Its character, however, is that of transition, of gradual transformation from youth to old age. If, indeed, we here find only the martyrdom predicted, neither does the figure of the younger man constitute a trait of character. It undoubtedly denotes, however, the youthful conduct of Peter in his discipleship; not his state before he came to Christ (Gerh., Luthardt); nor does it include his present time of life. He girded himself in the acts of self-will of which the evangelical history testifies; he finally in self-will trod the way of denial.

But when thou hast grown old [ὅταν δὲ γηράσης], literally, gray.—Indicative at once of the last stage of Christian development (1 John 2:13) and of Peter’s life’s evening (2 Peter 1:14).

Thou wilt stretch forth thy hands [ἐκτενεῖς τὰς χεῖράς σου].—An old man stretches out his hands for help foreign to himself. Accordingly, the outstretching of the hands is forthwith a symbol of submission to the power of another. The Christian grown gray in the faith resigns himself utterly to the leading of the Lord. (Acts 20:22.—“When I am weak, then am I strong”). The aged Apostle carried out this submission by a submission to the power of Roman authority, in which God ruled over him. The term ἐκτνεῖς τὰς χεῖράς σου has, by the Church Fathers and some moderns, been referred to the extending of the hands on the cross (Maier, De Wette, Hilgenfeld, and others); similarly, the girding has been considered to mean the binding upon the cross (Tertullian19), or the girding of a cloth about the loins. This view is contradicted by the fact that the leading away does not occur until after the stretching forth of the hands. The effort has been made to meet this objection by the remark (Casaub., Wetst. and others) that cross-bearers, on being led forth, had their hands bound to the two sides of the cross. But this usage was not customary in the provinces. We need but hold fast this truth, namely, that the stretching forth of the hands, as a symbol of submission to another’s power, is once more significantly and plastically reflected in the outstretching of the hands of a crucified martyr. The whole occurrence is, in reality, a single life-picture.

And another [καὶ ἄλλος].—The other unqualified: it is the figure of the objective might of Divine Providence, ruling through human instruments (John 19:11).—Will gird thee [ζώσει σε].—Make thee ready for thy last journey;—in accordance with the figure of binding: he will fetter thee (the symbolical act Acts 21:11 means also, it is probable: the girdle, as the symbol of free will, shall be changed into a fetter, as a symbol of the unfree will of a prisoner).—And will lead thee [καὶ οἵσει].—That objective, earnest guidance which puts an end to self-will; more closely defined, apparently the leading away to martyrdom. Is a leading to the death of the cross distinctly intended? (Calvin, Beza, and others). Meyer finds only a violent death symbolized. However, it was the word of the Master, whose violent death had just consisted in crucifixion, and who had now purposely selected the figure of the outstretching of the hands, in order to express submission to the extremest fate. And death upon the cross was just this (“Even the ἐξεπέτασα τὰς χεῖράς μου, Isaiah 65:2, is referred by Barnabas, Ep. chap. 12; Justin, Dial. c. Tr. C. 97, to the crucifixion of Christ.” Tholuck). Whither thou wouldest not [ό́που οὐ θέλεις], i.e. not as regards thy inner life and new man, which latter has just been active in the stretching forth of the hands, but as regards the old, expiring self-will of the natural life; comp. the legend of Peter’s flight from prisoa at Rome. Calvin: Nunquam enim tam soluto affectu obsequimur deo, quin caro velut funiculis quibusdam in contrarium nos retrahat. Augustine: Hunc invenit exitum ille negator et amator; præsumendo elatus, negando prostratus, flendo purgatus, confitendo probatus, patiendo coronatus.—(The interpretation of the entire passage by Gurlitt and Paulus as a prophecy of actual senile weakness hardly needs mention).

John 21:19. Signifying by what manner of death [σημαίων ποίω̣ θανάτω̣]—A Johannean expression, comp. John 12:33; John 18:32. By what (a) death,—bringing to view not only the kind of death, as martyrdom, namely, but also the distinguished species of that death. According to Tertullian (Scorp. 15, De Præscr. 35, and Euseb. H. E. III.1), Peter was crucified. When John wrote, the crucifixion of Peter (67, or 68 A. D.) must already have been an event in ecclesiastical history well known in the Christian churches. Had Peter still been living, John would not thus have publicly interpreted the dark saying of Christ, even though he were himself perfectly cognizant of its meaning.—He was to glorify God [δοξάσει τὸνθεόν].—Martyrdom has a reflex lustre from the crucial death of Christ; it redounds in a peculiar degree to the glory of God. Hence the expression: δοξάζειν τὸν θεόν was later a customary term for martyrdom (Suicer, Thes. 1. p. 949). [To suffer for Christ is to glorify God; but there is a martyrdom of life as well as of death; by the former John, by the latter Peter and Paul glorified God.—P. S.].

Follow me. [Ἀκολούθει μοι. This, in a wider sense, is the sum and substance, the beginning and end of Christian life, as an imitation of the life of Christ in its sinless perfection, its divine-human character, its prophetic, priestly, and kingly office, and in its states of humiliation and exaltation from the cross to the crown.—P. S.] Comp. John 13:36. Different interpretations:

1. Follow me in doctrine and till death (Cyril, Theophylact);2. In the death of the cross (Euthym.);3. In a martyr’s death (Meyer);4. As ecumenical bishop or teacher (Chrysostom);5. Reference at once to the guidance of the Church and to martyrdom (Ewald);6. The words are to be taken literally: the Redeemer leads the disciple aside in order to a confidential communication (Kuinoel, Paulus, Thol., and others). Meyer in objection to this view: The words would thereby be stripped of all significance.The first question to be asked is, what they mean when considered in connection with the context; this done, the immediately subsequent: Peter turned himself about and saw, etc. following [ἐπιστραφεὶς ὁ ΙΙέτρος βλέπει τὸν μαθητὴν ο͂ν ἠγάπα ὁ Ἰησοῦς , John 21:20] is decisive in favor of the primarily literal sense. It is to be considered, moreover, that Peter could not understand this saying of Jesus as distinctly referring to martyrdom, if he did not understand the previous saying as referring to the same. We suppose, however, the significance of this literal sense to have lain in the fact that Jesus retired to the background of the scene, as if for departure to the invisible world, and hence that the summons to Peter was a trial. The literal expression, therefore, has likewise a symbolical background. He must prepare himself for the possibility of the immediate decision of his fate; i.e. stand a test of absolute submission. (Leben Jesu, ii. pp. 17, 19. Luthardt). This assumption does not exclude the design of a further communication. On the contrary, such a communication was probably intended, since the imminent walk could not be a merely symbolical one. Had the communication, however, as strictly confidential, been designed to exclude John, that disciple would doubtless not have followed too.

DOCTRINAL AND ETHICAL

1. The re-instatement of Peter in his ministry, a life-picture of the appointment of the ecclesiastical ministry in general, as the first ground-form through which Christ wills to be present in His Church in the world, and by means of which He chooses to rule in the Church.

a. Every calling and institution [ordination] is in reality a re-reception and re-instatement, no man having kept his gift of grace pure, and himself clean from denial.

b. Every calling pre-supposes a previous discipleship, experience of Christ, leading, humiliation, and refreshment.

c. Every calling takes place in an assembled apostolic congregation of believers.

d. No calling ensues without previous trial (Examen rigorosum.)

e. The main question is always the question of Christ: “Lovest thou Me?” with a forbearing recollection of the old nature (“Simon, son of Jonas”), its errors and dangers. Love to Christ is the decisive fundamental condition of the pastoral office.

f. To the ethical love for Christ, resting upon piety (ἀγαπᾶν), there must be added a personal love for Him, resting upon historically grounded knowledge (φιλεῖν).

g. The trial must lead the examinate to earnest self-examination, resulting in his confusion and sorrow; it must make him certain of his love for Christ and of his vocation, occasioning prayerful appeal on his part to Christ’s privity to the condition of his soul.

h. It must be proved from the first that, with all his certainty of his vocation, he renounces all self-upliftment above those who are called along with him (he consequently renounces pride, envy, rivalry, false human emulation). The examiner, however, must know that he is to act by order of, and in the spirit of, the Lord.

Finally, institution [the act of installation or investment] has, above all things, to give prominence to the feeding of the lambs, the catechising of those of tender age, the preliminary condition of which is the missionary halieutics [aptness to fish for men]. Only on this basis does it become an introduction into the real pastorate or presbyterial episcopate, or into the offiec of guiding the sheep, i.e. the adult Church. Neither can it stop at this, however; it finally becomes an installation in the evangelical Doctorate, the providing of the sheep, as adult sheeplings that need the spiritual nourishment of advanced knowledge, with strong meat, 1 Corinthians 3:2; Hebrews 5:12-13. See Ex. Note 1.

2. An ecclesiastical ministry that exalts itself above other ministries (“more than these”); that fails to hold fast the love of Christ as its fundamental condition, that pretends to regard Christ’s sheep (My lambs, My sheep, My sheeplings) as its own, that chooses to know of immature lambs only, not of mature sheep, and that desires but to lead (ποιμαίνειν) the whole flock, or rather to exercise lordship over it from on high (κατακυριεύειν), not to feed it (βόσκειν) in the green meadows of evangelical knowledge, does by these characteristics prove itself a sombre antitype or caricature of the Petrine ecclesiastical ministry.

3. The gradation of evangelical functions indicated by Christ, is not to be a gradation of hierarchical dignities; this is proved by the fact that Peter is forced to evade, as a temptation, the question: ‘Lovest thou Me more than these?’ But if anything ought to establish a hierarchical gradation, it would be the declaration, ‘I love Thee better than others;’ but not: ‘Thou hast granted me prerogatives above others,’ or, ‘The heathen world-city of Rome will give me these prerogatives,’ or, The reminiscence, called up by the ἀρνία of the old prerogatives of the levitic high-priests or the Roman pontifices. But who would dare declare unto the Lord: ‘I love Thee better than all others?’ Moreover, the institution of Peter is a re-instatement, of which, in this solemn form, only he, as the fallen one, had need, in order to a full restitution to the apostolic circle which, in general, had received the new sanction of the old calling on the very first Easter-evening (John 20:21).

Hence this formal explication of the Petrine ministry is likewise an explication of the ministry received by all the Apostles. It applies to all the officially called servants of Christ to the end of time.4. The announcement of Peter’s destiny, which succeeded the sanction of his calling, was primarily a prophetic revelation, to the effect that he was called to follow Christ in His sufferings, and that he should be trained up by the guidance of God. It further proved to be a more decided announcement of his martyrdom. In accordance with the symbolical character of this Chapter, however, it is at the same time a life-picture of the leading which the Lord bestows upon every individual servant in his vocation; finally, in its most universal application it is also, we doubt not, a prophecy that the official Church will incur judgment previous to the coming of the Lord. See Matthew 24:48; 2 Thessalonians 2:4; Revelation 12:1; Comp. Chap. 17; John 19:7; Chap, John 13:1. Comp. John 21:11.

5. Follow Me. One of the most mysterious moments in the whole resurrection-history. In a symbolical act, Peter must follow the Lord into the background of the scene, as if he were now to be translated with Him from the visible earth across the boundaries of the spirit-realm. Thus is the unconditional following, the readiness for death, of the servant of Christ, presented in a symbolical act. The type of martyrdom in the Church. See Exeg. Note in loc.

HOMILETICAL AND PRACTICAL

See the Doct. Notes. The ecclesiastical ministry after Christ’s heart.—Apostolic ordination after Christ’s example.—How the Lord hath made Simon (son of) Jonas to be Simon Peter again.—The ministerial vocation in the Church conditioned by a holy examination: 1. By three questions in one. Infinite importance (always: Lovest thou Me?); 2. by one question in three. Perfect distinctness.—Love for Christ the decisive characteristic of His called servant: 1. As the condition of the recognition that His (His sheep) are His; 2. as the condition of true discrimination between lambs and sheep, as likewise of the sheep as sheep and as sheeplings (as adults and yet as having to be led further. Rightly dividing the word; ὀρθοτομεῖν 2 Timothy 2:15); 3. as the condition of true pastoral fidelity (in which a single ποιμαίνειν is accompanied by a twice-repeated βόσκειν).—The right examination of the official spirit must be to it an occasion of self-examination (and so of confusion, prayer, certitude of self).—Peter’s humility, the first token of his ripeness for the ministry,—his love for Jesus, the second,—his knowledge of Christ as the Trier of the heart, the third,—but, however, his love for Jesus, the one and all (as the root of his humility and of his knowledge).—Why no question is made of faith in this transaction. Because it must be present in a developed form: 1. In the form of humility, 2. of love, 3. of knowledge.

Verily, verily: On the ministry in respect of its youthful, and in respect of its matured, character (girding one’s self, choosing one’s own Ways, making great pretensions; denying one’s self, suffering one’s self to be led, submitting to the guidance of the Lord).—Christ the Master of His servants: 1. In the establishment of their vocation; 2. in the foresight of their fate.—How the right conduct of the ministry should approve itself a government in which Christ wills to be present with the Church: 1. Christ in His works; 2. Christ in His suffering.—How the whole business of a servant of Christ is comprehended in the business of following Christ.—How Christ will be present with the Church and the world in the following of His people [in His people’s imitation of Him].

Starke: Hedinger: But what shall a shepherd of the sheep do without love? such [as are without love] are thieves and murderers, who, like the wolves, spare not the flocks.—Osiander: The apostolic office consisteth not in worldly dominion, but in the feeding of the sheep and lambs, which thing, Peter, as well as the other apostles, was obliged to do, so that he consequently was devoid of superiority to them, 1 Peter 5:2-3.—Zeisius: Christ having first recommended the lambs to Peter’s feeding, it results that Christian teachers should consider youth and simplicity as specially recommended to their care.—O how Jesus loves the souls of men, inasmuch as He will commit them to the feeding of none but those who first sincerely love Him.—Preachers should distinguish between lambs and sheep, i, e. children, youths and old persons, communicating to each his food: to the lambs, milk, to the adult in Christianity, strong meat, Hebrews 5:12 ff.—He that hath sinned much, ought often to examine his heart, as to whether it sincerely loves its God, or whether its repentance is nought but hypocrisy.—Zeisius: Jesus is the Searcher of the hearts and reins—comfort thyself therewith in every cross, temptation, and persecution: but beware lest thou follow sin in thy thoughts, words and works, for there is nothing hid before Him, nor doth ought remain unpunished, Revelation 2:23.—Lange: The Lord Jesus, by connecting the question concerning love toward Him with the announcement of Peter’s imminent sufferings, indicates that by the willing assumption of sufferings inflicted for His name’s sake, the sincerity and faithfulness of love, and, consequently, also the steadfastness of faith, are to be proved.—Zeisius: To die for Christ’s sake, disgraceful as it may appear in the eyes of the world, is equally honorable and precious in the sight of God and all the faithful, for there by is God praised, Psalms 116:15.—And sure, how can there be a death more glorious than one that is suffered for God’s and Christ’s sake, the King of all kings!—The cross which believers bear for love of their Saviour, hath a right fair name,—it is called the laud and praise, of God, Philippians 1:20.

Gerlach: It was easier for a man like Peter to act, dare, sacrifice, than to wait, suffer, passively stand still. Jesus therefore promises him a high place in His Church, in doing and suffering; but in a doing in which he had shown himself so unskilful by his denial, and in a suffering which was in the extreme repugnant to his nature.—Lisco: In youth, in the fulness of intellectual power, zealous (but also in many respects self-willed) activity for the Lord is shown; in old age, however, manifold hindrances (but also purifications) are at work, and the highest pitch of self-denial is death for Christ.

Braune: Living love to Christ impels to the most earnest participation in His work, and all the knowledge of the human heart, without love to Christ, leads to craftiness and makes a man a rogue. The Apostles are qualified only by their love for the Saviour.—Feed My lambs—feed My sheep, tender youth and vigorous age.—This, too, the Lord says three times with emphasis. Love makes the shepherd; Peter was to be a shepherd, like his Lord; the Lord elevates him to that office by this examination and humiliation.—When he was an old man, he wrote to the elders of his church (1 Peter 5:2-3): Feed the flock of Christ, etc.—Peter bears this intimation in mind in his second epistle (John 1:14).—This kept Peter’s enthusiasm for the Risen One young till he himself was old, for he exclaims, 1 Peter 1:3-4 : Blessed be God and the Father of our Lord Jesus Christ, etc.—He knew that he should follow the Lord through shame to glory; to him the cross became a token of honor.—Vigorous souls are not terrified by a future full of dangers. beyond the stormy night, they see the glorious morning of eternity.—His life accords with his word, 1 Peter 4:12; 1 Peter 4:19.

Gossner: This question is easily answered with “yes;” but if we think again, many a consideration will present itself.—Just so much as we lack in simple love, we fail of in daily bliss.—If thou wouldst be a true pastor and shepherd, love for Me must bring the thing about—else is it impossible. For a large measure of love is needed to serve the bodies and souls of men, and often to incur, in so doing, much danger, and to experience the grossest ingratitude.—Hence it is the extreme of temerity to take upon one’s self, or to seek, the office and ministry of a shepherd in the Church of Christ, without feeling love toward Jesus and solicitude for His flock.—When a man is still young, God hath no very high opinion of his abilities; but when one hath been longer acquainted with Him, He maketh one a larger sharer in His sufferings.—What a doctrine! What a religion! The Lord prophesieth to His disciples torture and death, and inviteth them to follow Him, and they do follow Him! They prefer to lay down their lives rather than leave Him.

Heubner: The practice of Christ was entirely different from the subsequently invented church-penance, according to the canons of which, as Zinzendorf says, Peter would have been forced to kneel outside of the church-door for at least fifteen years.—The main thing is personal love, true, real love for the Person of Jesus. It is this very thing that many are horrified at; they cannot relish it at all; they scent directly I know not what manner of pietistic and mystical rubbish, and seek to dilute it and beat it down and circum-interpret it into a mere cold esteem, or keeping of His commandments.—The schoolmen apprehended the thrice-repeated feeding as feeding by doctrine, by example, by hospitality. The generality of men are concerned only about the unimportant worldly examination, but the passing of a heart-examination before Jesus does not enter into their heads.—How utterly distinct a character a man bears so long as he is bent upon being his own master; he follows his own self-will, the natural will; how different the man when his will has been taken away by grace and he belongs to God. Then the self-will of the flesh is entirely captive to the will of the Spirit.

[Craven: From Augustine: “John 21:15. Our Lord asked this, knowing it: He knew that Peter not only loved Him, but loved Him more than all the rest [?]. While our Lord was being condemned to death, Peter feared, and denied Him. But by His resurrection Christ implanted love in his heart, and drove away fear. Peter denied, because he feared to die: but when our Lord was risen from the dead, and by His death destroyed death, what should he fear?—Feed My lambs; As if there were no way of Peter’s showing his love for Him, but by being a faithful shepherd, under the Chief Shepherd.

John 21:17. Jesus saith unto him, Feed My sheep; As if to say, Be it the office of love to feed the Lord’s flock, as it was the resolution of fear to deny the Shepherd.—They who feed Christ’s sheep as if they were their own, not Christ’s, show plainly that they love themselves, not Christ; that they are moved by lust of glory, power, gain, not by the love of obeying, ministering, pleasing God. Let us love therefore, not ourselves, but Him, and in feeding His sheep, seek not our own, but the things that are His.—If we call our sheep ours, as they [sectarists] call them theirs, Christ hath lost His sheep.

John 21:18-19. Whatever be the pain of death, it ought to be conquered by the strength of love for Him, who being our Life, voluntarily also underwent death for us.—If there is no pain in death, or very little, the glory of martyrdom would not be great.—He who denied and loved, died in perfect love for Him, for whom he had promised to die with wrong haste.—It was necessary that Christ should first die for Peter’s salvation, and then Peter die for Christ’s Gospel.

[From Chrysostom: John 21:15-17. If thou lovest Me, have rule over thy brethren [?], show forth that love which thou hast evidenced throughout, and that life which thou saidst thou wouldst lay down for Me, lay down for the sheep.

John 21:18. Christ reminds Peter of his former life, because whereas in worldly matters a young man has powers, an old man none; in spiritual things, on the contrary, virtue is brighter, manliness stronger, in old age; age is no hindrance to grace.—He says, Whither thou wouldest not, with reference to the natural reluctance of the soul to be separated from the body; an instinct implanted by God to prevent men putting an end to themselves.——From Alcuin: John 21:15-17. To feed the sheep is to support the believers in Christ from falling from the faith, to provide earthly sustenance for those under us, to preach and exemplify withal our preaching by our lives to resist adversaries, to correct wanderers.

[From Burkitt: John 21:15-17. Christ puts Peter upon a threefold profession of his love unto Him, answerable to his threefold denial of Him True repentance ought to be, and will be, as eminent, in the fruit and effects of it, as the saint’s fall hath been.—Ministers who are called to take charge of Christ’s flock, have need of much love to Jesus Christ.—The best evidence of a minister’s love to Jesus Christ, is his conscientious care to feed, i.e., teach, instruct and govern the whole flock of Christ; lambs and sheep, weak and strong; the feeblest in the fold were purchased by the great Shepherd.—Such as would be faithful in their ministerial charge, ought to look upon their people as committed to them by Christ Himself, as loved of Him, and committed to their care by Him.

John 21:15. Note the great modesty of Peter in his reply: once he vaunted Though all men, forsake Thee, yet will not I; but now his fall had taught him humility.—It is blessed thing, when we can and dare appeal to God’s knowledge.

John 21:18. The ministers of Jesus Christ, when they undertake the charge of His flock, must prepare for suffering work.—Whither thou wouldest not; Human nature in Christ’s ministers, as well as in other men, reluctates sufferings, has an antipathy against a violent death.—When thou shalt be old; he timing of the saints’ sufferings is in Christ hands.

John 21:19. The sufferings of the saints in general, and of the ministers of Christ in particular, do redound much to the glory of God.

[From M. Henry: John 21:15-17. Herein Christ 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.—We must not reckon it an affront to have our sincerity questioned, when we ourselves have done that which makes it questionable.—Peter was now upon his probation as 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? Much is forgiven her, not because she wept much, but because she loved much.—Nothing but the love of Christ will constrain ministers to go cheerfully through the difficulties and discouragements they meet with in their work, 2 Corinthians 5:13-14.

John 21:15 “Lovest thou Me more than thou lovest these, more than thou lovest these persons?” Those do not love Christ aright, that do not love Him better than the best friend they have in the world. Or, “more than thou lovest these things, these boats and nets;” 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.” (Whitby).—“Lovest thou Me more than these love Me, more than any of the rest of the disciples love Me?” We should all study to excel in our lore 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.—Peter does not pretend to love Christ more than the rest of the disciples did.—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.—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.

John 21:17. It is a terror to a hypocrite, to think that Christ knows all things; 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 does.—Peter was grieved, when Christ asked Him the third time, Lovest thou Me? Because it put him 1. In mind of his threefold denial of Christ; 2. In fear, lest his Master foresaw some further miscarriage of his.

John 21:15-17. The Church of Christ is His flock: 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.—It is the duty of all Christ’s ministers, to feed His lambs and sheep 1. Teach them; for the doctrine of the Gospel is spiritual food; 2. Lead them to the green pastures, presiding in their religious assemblies, and ministering all the ordinances to them; 3. By personal application to their respective state and case; not only lay meat before them, but feed them 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 them that loved Him, and would take care of them for His sake.—Simon Peter; a commission given to one convicted of a crime is supposed to amount to a pardon.

John 21:18. When 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. 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!”

John 21:19. There is one way into the world, but many ways out, and God has determined which way we shall go.—It is the great concern of every good man, whatever death he dies, to glorify God in it.—When we die patiently, submitting to the will of God; cheerfully, rejoicing in hope of the glory of God; and usefully, witnessing to the truth and goodness of religion, and encouraging others, we glorify God in dying.—Follow Me; Expect to be treated as I have been, and to tread the same bloody path that I have trod before thee; for the disciple is not greater than his Lord.—They that faithfully follow Christ in grace shall certainly follow Him to glory.

[From Scott: John 21:15-17. Our Lord will readily pardon the sins of His believing servants: but He will rebuke them, in one way or other; that they may be more sensible how greatly He abhors their offences, notwithstanding His mercy to their souls.—Those who “love the Lord Jesus in sincerity,” have a consciousness of it, notwithstanding all their defects.—Those who have been greatly tempted, and have had humiliating experience of their frailty and sinfulness, and who have had much forgiven them, generally prove the most tender and attentive pastors, and the best guides of young converts.—The Lord often leaves those whom He loves to pass through painful conflicts, as well as much experience of His compassion, in order to render them more gentle to their weak brethren, and the lambs of His flock.

[From A Plain Commentary (Oxford): John 21:15. Ἀγαπᾶς με; Lovest thou Me? “At this moment, when all the pulses in the heart of the now penitent Apostle are beating with an earnest affection toward his Lord, this word on that Lord’s lips sounds too cold. Besides the question itself, which grieves and hurts Peter, there is an additional pang in the form which the question takes, sounding as though it were intended to put him at a comparative distance from his Lord, and to keep him there; or at least, as not permitting him to approach so near to Him as he fain would. He therefore in His answer substitutes for it the word of a more personal love,—‘Thou knowest that I love Thee dearly.’ When Christ repeats the question in the same words as at the first, Peter in his reply again substitutes his ‘Hove Thee dearly’ for the ‘lovest thou’ of his Lord. And now at length he has conquered: for when his Master puts the question to him for the third time, He does it with the word which Peter feels will alone express all that is in his heart; and instead of the twice repeated ‘Lovest thou Me?’ His word is, ‘Dost thou love Me dearly?’ The question, grievous in itself to Peter, as seeming to imply a doubt in his love, is not any longer made more grievous still, by the peculiar shape which it assumes.” (Trench.)—Feed My lambs; The lambs are to be fed. Their daily portion of food (all that is needed for the soul’s health and strength, all that is included in that petition “Give us this day our daily bread,” is here especially spoken of.—Those “lambs,” saith “the great Shepherd of the sheep,” are “Mine.” O salutary thought for the pastor of souls, that the “sheep” and the “lambs” are not his but Christ’s! Not his;—therefore, like Jacob with the flock of Laban, he should be prepared to give account for all. Not his;—therefore must there be One above him, to whom they are a care as well as to himself; even “the Chief Shepherd,” who careth alike for him and for them.—“Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flock?” (Ezekiel 34:2).

John 21:16. Before, it was “Peed;” now, it is “Tend” or “Shepherd,” i.e. “Perform all a shepherd’s duties” by them; “Feed the flock, like a shepherd;” do all that should be done by a “shepherd of the sheep.” Call thine own sheep by name, and lead them out; and when thou puttest forth thine own sheep, go before them, that the sheep (knowing thy voice) may follow thee. Consider St. John 10:3-4.

John 21:17. The Divine Speaker “seems to say that, in a Pastor, the first, the second, the third requisite, is love of Christ.” (Williams)—Feed My sheep; It is no longer “Tend,” or “Shepherd,” My sheep,—as in John 21:16; but “Feed” them,—the same word which was used above, in John 21:15, which was used above, in John 21:15, with reference to the little lambs. The same catechetical training, therefore,—the same careful attention to the soul’s natural cravings and acquired needs, which was enjoined on behalf of the “lambs” of the fold,—is here enjoined on behalf of the “sheep” also.—“Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (1 Peter 5:1-4.)

[From Barnes: John 21:15. Thou knowest that I love Thee; The expression of a humbled soul, a soul made sensible of its weakness and need of strength, yet with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ.—Feed My lambs; It is not merely, therefore, the privilege,—it is the solemn duty of ministers of the gospel to countenance and patronize Sunday-schools.——From Jacobus: John 21:15-17. The test of ministerial love to Christ is a faithful care of the flock.—Thou knowest all things; The Divine Omniscience ought not to be a terror to the true Christian, but a comfort; for His all-searching eye can trace His own likeness wherever it is to be found, in the deepest depths of the soul.——From Owen: John 21:15-17. “There was no formal rebuke uttered, for the matter was already forgiven; this asking about his love was at farthest a most gentle and affectionate reproof.” (Stier.)—The gradation “1. Feed My lambs, i.e. help the weak; 2. Guide and guard My sheep, i.e. counsel the strong; 3. Feed My sheep, i.e. help the strong, for they too need feeding with the divine food of the word.” (Crosby.)—A descending gradation, the lambs, a term of endearment, being given first, and then in the repetition of the charge, the less emphatic term, sheep.” (Webster and Wilkinson.)—“Ministers ought to look upon Christ’s people as very seriously recommended to them, and therefore should very seriously mind their work about them; for there ore is this charge thrice laid on Peter, that he may mind it much.” (Hutcheson.)

John 21:18. The phrase thou wouldest not, refers to the shrinking back of weak humanity from a violent death, but not to the unwillingness of Peter to die for Jesus.]

Footnotes:

John 21:15; John 21:15.—On the reading Ἰωάνα instead of Ἰωνᾶ, John 21:15-17, see John 1:42. [p. 91, Text. Note 7. Lachm., Tischend., Treg., Alf., Westc. and H., read Ἰωάννον or Ἰωάνον here and John 21:16-17, in accordance with א.a B. C.1 D. L. Vulg. (ioharnis), Jerome, Ambrose, etc. Ἰωνᾶ is from Matthew 15:17. Lange adopts the latter, and translates Simon Jonas.—P. S.]

John 21:15; John 21:15.—[The significant difference between ἀγαπᾶν and φιλεῖν which runs through this section, cannot well be rendered in English, unless we translate φιλῶ σε: I dearly love Thee. Lange translates ἀγαπᾶν lieben, φιλεῖν lieb haben. ἀγαπᾶν, diligere, is used of the higher, reverential, constant, unwavering love, such as we ought to have to God as welt as to man, and such as Christ had to John (John 21:20) and His church; φιλεῖν, amare, means personal, emotional love and friendship. The Vulgate renders the former always by diligere, the latter by amare and osculari. In the Hebrew and Syriac there are not the same shades of difference, but the Lord may have expressed it by an additional word or emphasis; at all events we have to account for the difference in the Greek of John. See more in the Exeg. Notes.—P. S.]

John 21:16; John 21:16.—[The difference between βόσκω (to feed, to pasture) and ποιμαίνω (from ποιμήν, to pasture, to tend, to provide for, to rule, a flock or herd), is obliterated in the E. V. βόσκω occurs nine times in the N. T., and is always translated to feed in the E. V., except Matthew 8:33 (kept). ποιμαίνω occurs eleven times and is rendered to rule, or to feed. βόσκειν, βοσκή, βόσκημα, victus, has reference mainly to the feeding, nourishing care (“die erniährende Hütethätigkeit,” Meyer, p. 675), and applies therefore specially to the lambs, while ποιμαίνειν is more general, and covers the providing and governing activity (“die fursorglich regierende Thätigkeit,” Meyer); comp. Matthew 2:6; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. See. the Exeg. Notes.—P. S.]

John 21:16; John 21:16.—[ΙΙρόβατα, oves, sheep, is sustained in this verse by Codd. א. A. D . X. Γ. Δ. Π, and adopted by Lachmann, Tregelles, eyer and Lange. προβάτια, oviculae, little sheep, sheeplings, Schäflein, (which is the proper reading in John 21:17, see note 5) has the authority of B. C., and is adopted by Tischendorf, Alford and Westcott; the last, however, gives πρόβατα in the margin. The difference between ἀρνία, πρόβατα, προβάτια is significant; see the Exeg. Notes.—P. S.]

John 21:17; John 21:17.—ΙΙροβάτια, Tischendorf, in accordance with Codd. A. C. Lachmann reads πρόβατα, with א. D. X. text, rec, but Tischendorf, Tregelles, Alford and Westcott adopt πρόβάτια with A. B. C, Syr.; comp. Ambrose (quoted by Tisch): pasce agniculos meos,pasce agnos meos, pasce oviculas meas). If πρόβάτια were better sustained in John 21:16, and πρόβατα in John 21:17, there would be a beautiful rising climax; little lambs, sheeplings, sheep.—P. S.]

[17][In the face of the expression of Peter to presbyters and bishops, not to lord it over God’s heritage, but to feed the flock and to be ensamples to it (1 Peter 5:2-3).—P. S.]

[18](Meyer makes a note of interrogation at this expression, as if those who were not perfectly decrepid did also suffer themselves to be dressed and girded by others.)

[19][Scorp. John 15:0 : “Tunc Pelrus ab altera vincitur, cum cruci adstringitur.” Comp. the traditionary account of Peter’s Martyrdom in Euseb. II. 25; III. 1, and the notes of Heinichen.—P. S.]