by Dr. Jacob Mathew, Malankara World

The Gospel reading for this Sunday (1st Sunday after New Sunday) covers John chapter 21. There are some disagreements among theologians whether chapter 21 of the Gospel of John was added later. If you read John chapter 20, it looks like the author seems to end it there. Let us take a look at the last few verses of John 20:

The Purpose of John's Gospel

30 Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31 But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.

Reading verses 30-31, it does appear that the author is bringing a closure to the book. So, chapter 21 could have been added later as an afterthought or to further explain an important event or it could have been penned by someone other than John. In any case, chapter 21 is an important chapter as it completes the story of Peter.

Monsgr Charles Pope [1] described it this way:

Today's Gospel (John 21) is really quite remarkable. For, despite the fact that the apostles have seen the resurrected Jesus several times now, they seem to be retreating into the past. They're headed backwards and Jesus must summon them, if you'll pardon the expression, "back to the future."

They were going back to fishing but the Lord calls them away from fishing and points them to the future, a future that includes going to all the nations and summoning them to saving faith.

This is a critical Gospel that shows us Jesus summoning the apostles back to their crucial call, a call that has its focus not in the past but in the future. Indeed, fellow believers, if this Gospel had not gone right, your faith and mine might well have been in jeopardy. We are the future that Jesus sought to preserve. Our own coming to the faith depended on whether Jesus was able to summon Peter and the other apostles back to the future.

Although he was given keys to the Kingdom by Jesus during his ministry, Peter may have lost it when he denied Jesus 3 times during the trial of Jesus in the courtyard of Caiaphas, the Chief Priest. On Maundy Thursday, Jesus had predicted the denial of him by Peter and Peter vehemently opposed the notion that he will ever deny Jesus. Jesus told Peter,

31 "Simon, Simon, Satan has asked to sift all of you as wheat. 32 But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers."
- Luke 22:31-32

Jesus said that he prayed for Peter so that 'his (Peter's) faith may not fail.' Jesus also told him, 'when' you have turned back, (not if but when) strengthen your brothers. Jesus knew Peter will deny him. But Jesus also wants him to use this as an acid test so that Peter will come out of this trial as a new person, ready to lead the disciples. So, when the angel tells Mary on the Easter day,

7 But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you.'
- Mark 16:7

Note the emphasis on telling Peter - tell his disciples and Peter - Jesus wants to make sure that Peter knows that He had forgiven him and is still part of His disciples. But the other disciples also need to know the fact that Peter is still the leader of the pack. Chapter 21 of John accomplishes this.

The setting for John 21 is just like the setting when Peter was called to be Jesus' disciple about 3 years before. It is the shore of the sea of Galilee (about 80 miles from Jerusalem). The disciples, Peter included, go back to their old vocation before Jesus called them to the ministry - fishermen. They try to fish all night; but couldn't catch anything. They are now hungry, tired, sleepy and frustrated. Jesus appears on early morning, when it is still dark, so they could not see his face from their boat, and asks them, "Do you have any food?" They replied, "No, we haven't caught anything yet."

Jesus then tells them to cast the net on the right side of the boat.
They did and the net was overflowing with fish!

John suddenly recognized Jesus (perhaps he recalled the miracle 3 years ago at the exact spot.) and said, "It is the Lord."

Peter jumped into the water hurriedly wrapping himself with an overcoat and swims to the shore to meet, greet and welcome Jesus, His savior. He is not ashamed to meet Jesus any more. He has shed enough tears repenting on his denial of Jesus. Just like the prodigal son going back to his father, Peter is returning to Jesus to be forgiven.

Jesus already has the fire going. He had some fish on the fire to which he also added some freshly caught fish. He cooked the fish and served the roasted fish to all.

Now it was time to do the final act, the reinstallation of Peter as the 'holder of the keys to the Kingdom' or as the leader of the pack.

Let us take a look at the way John describes it:

Jesus Reinstates Peter

15 When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?"
"Yes, Lord," he said, "you know that I love you."
Jesus said, "Feed my lambs."

16 Again Jesus said, "Simon son of John, do you love me?"
He answered, "Yes, Lord, you know that I love you."
Jesus said, "Take care of my sheep."

17 The third time he said to him, "Simon son of John, do you love me?"
Peter was hurt because Jesus asked him the third time, "Do you love me?"
He said, "Lord, you know all things; you know that I love you."
Jesus said, "Feed my sheep."
- John 21:15-17 (NIV)

Let us take a closer look at this conversation. First, what does Jesus mean in verse 15 by, "Do you love me more than these?"

The Greek text is clear as to what the word "these" refers to here. Theologian D. A. Carson [2] suggested that there are three possibilities:

1. Do you love me more than you love these disciples? (Peter's love of others, his brethren)
2. Do you love me more than you love this fishing gear? (material things in the world)
3. Do you love me more than these other disciples do? (more than other disciples love Jesus)

Carson thinks that Jesus meant option 3. Jesus is asking Peter to have love and devotion to him more than anyone else does. This is a tall order. We all know, including Peter, that John was a loyal disciple of Jesus, someone described as the "disciple Jesus loved", and someone who accompanied Jesus all the way to Golgotha and someone Jesus trust - he entrusted the care of his mother to John. John's love of Jesus is without question. Can Peter love Jesus more than John loves him?

Is that too much to expect from Peter? Well, Peter claimed on Maundy Thursday that even if everyone desert him (including John), he will never desert him. But he did. Now Jesus wants Peter to follow up on that commitment or boasting. Jesus also knew that Peter can do it. God does not give us any task that we cannot meet. Peter, certainly gave his life to Jesus. He was crucified in Rome on a cross upside down at the request of Peter as he didn't feel worthy to die like his Savior with head up.

Do You Love Me?

When you read vs. 15-17, a question comes in our mind. Why did Jesus keep asking Peter, "Do you love me" three times?

Is it to compensate for the fact that Peter denied him three times; so Jesus asked him to state that Peter loves him (Jesus) three times?

That is the popular hypothesis. But there is more to this than meets the eye.

Greek language has four different words that describe what we call "love" in English. (Bible was originally written in Greek and later translated to English.) So, when the bible was translated from Greek to English, irrespective what form of 'love' was described in the original Greek text, they were all written as 'love' in English. Let us take a look at the Greek words for 'love':

1. Éros (ἔρως érōs) - "love, mostly of the sexual passion" as in erotic love. It is an "intimate love."

2. Storge (στοργή storgē) - "love, affection" and "especially of parents and children." It is the common or natural empathy, similar to that felt by parents for offspring - eg., mother's love.

3. Philia (φιλία philía) - "affectionate regard, friendship," usually "between equals." It is a dispassionate virtuous love. (The word 'Philadelphia' came from this root - 'city of brotherly love'.)

4. Agápe (ἀγάπη agápē) - "love: esp. charity; the love of God for man and of man for God." Agape is used by Christians to express the unconditional love of God for his children. It is the highest form of love the God is associated with.

The dialogue between Jesus and Peter contains two different words for "love" in Greek. The words are agapao (the verb form of the noun agape) and phileo (the verb form of the noun philia). The dialogue, then, proceeds as follows: [4]

• Jesus asked, "do you agapao me?"
• Peter replied, "I phileo you."

• Jesus asked, "do you agapao me?"
• Peter replied, "I phileo you."

• Jesus asked, "do you phileo me?"
• Peter replied, "I phileo you."

Interesting, isn't it? Jesus wanted unconditional love (the highest form of love) from Peter. But Peter only commits to the love 1 level below, the brotherly love. And finally Jesus accepts it. Did that mean Jesus came down from His demand of 'agape' love from Peter? Let us look at these two "loves" a bit more closely to understand what Jesus gave up. C. S. Lewis, in his book 'The Four Loves' described the two loves this way:

Philia - Friend Bond

Philia is the love between friends as close as siblings in strength and duration. This friendship is the strong bond existing between people who share common values, interests or activities. C. S. Lewis describes friendship as, "the least biological, organic, instinctive, gregarious and necessary...the least natural of loves". [4 p. 70] To the classical and medieval worlds, philia love is a higher-level love because it is freely chosen.

Lewis explains that true friendships, like the friendship between David and Jonathan in the Bible, are almost a lost art. When we read the story of David and Jonathan, we know that they were willing to die for their friendship. Jonathan, certainly, was willing to lose his kingdom to protect his friend David. Lewis believed that modern society ignores true friendship. Lewis goes on to say, "to the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it".

Friendship, for C.S. Lewis, was a deeply appreciative love, though one which he felt few people in modern society could value at its worth, because so few actually experienced true friendship.

Agape - Unconditional 'God' Love

Charity (agápē, Greek: ἀγάπη) is the love that exists regardless of changing circumstances. Lewis recognizes this one as the greatest of the four loves, and sees it as a specifically Christian virtue to achieve. In order to achieve it we need to subordinate the other three natural loves to the love of God, who is full of charitable love.

So, if we look at the way these two loves were understood at the time of Jesus, agape love was something to aim at; but is practically impossible for ordinary people to achieve. It is almost like making a commitment to "go to sun" when we could only go up to moon. Jesus, perhaps was testing Peter. The old Peter would have jumped and agreed with Jesus that even if no one else in the face of the earth can do this, he will do it for his savior like he did when on Maundy Thursday when he said even if everyone else desserts Jesus, he will never run away from him. Only later, he recognized how hard it was to keep his promise.

Yes, the "new" Peter, for the first time in his life, recognizes his limitations and imperfections. He is not boasting anymore. He is more humble. He is transformed. He realizes that only God can provide agape love. He knows philia love is hard to accomplish; but he can do it. That is all he will promise. In our current analogy, instead of promising to go to "sun" as Jesus wanted, Peter will commit to land in "Mars" - still pretty tough, but there is a reasonable chance of success.

Monsgr Charles Pope says:

This is perhaps one of the most poignant, beautiful, and honest moments in Scripture. The Lord looks with love to a disciple and asks him for the highest love; that disciple honestly answers that he has only imperfect love to offer. Perhaps for the first time in his life, Peter is being absolutely honest. There is no more posing, no more bragging - only an honest answer, borne out of sober appreciation of his human lapses. There is nothing more beautiful than honest prayer, for honesty is a prelude to healing. Jesus accepts what Peter is able to offer, and as we shall see, promises him that his heart will expand so that one day he will love the Lord totally, unconditionally, above all things, and above all people.

Jesus' Mission for Peter

Now we can read the full conversation, including Jesus' response:

1. Jesus asked, "do you agapao me?"
Peter replied, "I phileo you."
Jesus said, "Feed my lambs."

2. Jesus asked, "do you agapao me?"
Peter replied, "I phileo you."
Jesus said, "Tend my sheep."

3. Jesus asked, "do you phileo me?"
Peter replied, "I phileo you."
Jesus said, "Feed my sheep."

In response to Peter's three affirmations of love for him, Jesus gives Peter three commands:

1. "Feed my lambs"
2. "Take care of my sheep"
3. "Feed my sheep".

Jesus re-commissions or reinstates Peter as an apostle and leader in the church by these commands.

"Sheep" is a common metaphor used in the New Testament to refer to the people of God. The word "pastor" comes from here. Pastor means "shepherd". Jesus often referred himself as the 'Good Shepherd' who came to save his 'flock'. He gave his life to save his 'sheep' who have committed sin and hence is in danger of death. By acting as the passover lamb or sacrificial lamb and dying for them on Good Friday Jesus has done the restoration job of His flock. Now the responsibility (taking care of the Church Jesus established) is transferred to Peter and the other disciples as Jesus is ready to go back to his father. All our bishops carry a shepherd's rod with them reminding them that they are the shepherds of God's people. (The function of the rod is described in Psalm 23.)

Interestingly, the mission of Peter is better understood if we look at the Syriac-English version of the Bible called Peshitta Bible. The Malayalam Translation of this Aramaic Bible called 'Vishuddha Grandham' is written by LL Kaniamparambil achen. Let us look at verses 15-17 of Chapter 21 of the Preaching of Yukhanan [5]:

15 And after they had breakfast, Yeshua said to Shimeon Kaypha,
"Shimeon, Bar Yonah, do you love me more than these things?"
He said to him, "Yes, my Lord, you know that I love you."
He said to him, "Shepherd my lambs for me."

16 He said to him again a second time,
"Shimeon Bar Yonah, do you love me?"
He said to him, "Yes, my Lord. You know that I love you."
Yeshua said to him, "Shepherd my sheep for me."

17 He said a third time,
"Shimeon Bar Yonah, do you love me?"
And Kaypha was saddened that he said to him the third time, "Do you love me?" And he said to him, "My lord, you discern everything; you know that I love you."
Yeshua said to him, "Shepherd my ewes for me."

You can notice that there is an important difference in the response Jesus gave to Peter. His mission statements were:

1. Shepherd my lambs for me.
2. Shepherd my sheep for me.
3. Shepherd my ewes for me.

The word shepherd can also be translated as to feed, tend, keep, to rule, lead, govern, etc. [6] So, these are what the bishops, priests, rulers, etc. are asked to do. We also see an additional word, "for me." This is not in the Greek translations; but found only in the Syriac Translations. This further defines the important role of Peter. All the apostles can tend the flock by providing spiritual food, teaching them, etc. But only Peter is empowered to lead the sheep on behalf of Jesus. That is a leadership role and that is only given to Peter. Peter is empowered to lead the sheep like a good shepherd as Jesus did. It is an important responsibility of governing.

Gospel of John is rich with information. We discover new and new things as we dig further. This chapter is no exception. The chapter also has some comment about the future and about other disciples, especially John. But we will stop here for brevity.

References:

1 - Msgr. Charles Pope, Back to the Future - A Meditation on the Gospel for the Third Sunday of Easter, Archdiocese of Washington Blog

2 - D. A. Carson, The Gospel According to John (Leicester: Apollos, 1991), pp. 675–676.

3 - "Agapao & Phileo in Peter's Restoration". Acts 17:11 Bible Studies. www.acts17-11.com/dialogs_agape_peter.html

4 - Paul Barnett, John, p. 321.

5 - The Original Aramaic New Testament in Plain English- with Psalms & Proverbs, Copyright © 2007; 8th edition Copyright © 2013