John 21:15–17

In the fifth branch of this Narration, Christs conference with Peter is recorded, and that both concerning himself, to v. 20. and concerning John, v. 20, 21, 22, 23. That which concernes Peter himself, seems to have been his special end in shewing himself at this time, (as his general end was, to confirme the truth of his Resurrection;) but that which concerneth John, was only occasionally drawn out by Peters curiosity. Christs conference concerning Peter, consists of two parts. In the first whereof, (in these verses) Peter, upon Profession of his love unto Christ, is restored unto, and confirmed in his Apostolick office and former dignity, which he had forfeited by his foule and grosse fall. Christs threefold question concerning Peters love, tends only to draw out a threefold answer from Peter, and that his professed repentance might be as frequent as his denial. And consequently, we are not to look upon Christs threefold injunction to Peter, to feed his lambs and sheep, as three distinct commands, enjoyning divers things, but only as one command thrice repeated, upon occasion of his threefold answer. And therefore I shall take them together in drawing observations from them.

And first, this whole purpose, with the dependance thereof upon what precedes, may teach in general, 1. Apostacie and denial of Christ, though even out of weaknesse in a time of strait, is a matter full of hazard, and brings disciples to a losse not easily recovered; for, Peter, by reason of his fall, needs a kinde of restitution, and a confirmation of new in his office and dignity. And albeit not only he had wept bitterly immediately after his fall, but Christ; after his Resurrection, and before this time, had caused remember him in particular, in that message to the disciples, Mark 16.7. and had appeared to him alone, Luke 24.34. yea, and had confirmed him in his office with the rest, when he appeared to all of them, John 20.21, 22. yet here again he is brought publickly on a stage, to testifie his repentance before them all. 2. When Christ doth put his people on service, and calls for evidences of their love to him, he first prevents them with proofes of himself, his power, love and care to engage them to their duty; for, this enquiry after Peters love, and his engaging him to service, was not till after he had given proof of himself by the miracle, and when they had dined, and after their bodies were refreshed by him.

Secondly, Christs question unto Peter, and the thrice repeating, and way of propounding it, may teach, 1. Love to Christ is the Christians badge, and he is a Run-away who deserts that Standard; for, by this Christ trieth Peter, Simon, son of Jonas, lovest thou me? 2. Ministers who are called to take charge of Christs children and stock, had need of much love to him; no service about them being approven, if it flow not from this, but be undertaken for by-respects; and there being no possibility without this love, to endure the many blasts they will meet with from without in their calling, nor the much toile they will have, even with, and from the flock themselves; Therefore is the enquiry concerning this premitted, lovest thou me? as a needful qualification for discharge of the trust committed to him. 3. Whatever love men may warrantably professe they have unto Christ, yet it doth not allow them to swell in their own eyes because of it, or because of any dignity conferred upon them as lovers of Christ; And, Saints in their repenting for their failings, should look back to the low estate from whence Christ raised them, that they may see their ingratitude the more, in back-sliding or forsaking him; Therefore doth he guard all these questions with this designation, Simon, not Peter, which was the name he gave him, chap. 1.42, and, sonne of Jonas, a poor fisherman, that now he might, in professingt his repentance and renewed love, affect his hear with thoughts of his low estate from whence he was exalted, and to which Christ might justly debase him again, and leave him as he found him, Simon son of Jonas: And that in professing his love, and embracing this charge, he might still remember his Original. 4. The sense of the Lords peoples backslidings should be a whet-stone to sharpen their love to Christ, and to make them not content to return to a formal way of profession after their foule slips, unless there be a new edge upon them, to recover their losses, and prevent the like failing in time to come; therefore, doth he enquire particularly at Peter, lovest thou me? as one, who, if he were truly recovered, ought to be eminent in love, and have it more deeply rooted in his heart, that he slide not again, and in testimony of his sense of Christs kindnesse, who looked upon him after his fall. 5. True repentance ought, and will, not only be sincere and real, but as eminent in the effects thereof, as sinners fall hath been; Therefore doth he pose him thrice concerning his love, to try if he was real in his Profession, and might indeed stand to it, and that his threefold profession of love might be answerable to his threefold denial. 6. Such as have fallen grossely in an houre of tentation, and have through mercy recovered again, ought yet still to be jealous and suspitious of themselves, as having grossely given the lie to their former professions; for, so much also doth the repetition of these questions teach, that he would have Peter not easily trust himself in the like profession, considering how well he had said before, when yet he he had done so ill. And so Peter takes it, being grieved that it is the third time propounded, v. 17. and that he was now become a suspected man, 7. Christ at last propounds this question with a comparative qualification, lovest thou me more then these? (that is more then any of the rest do love me,) not so much pointing out, that a fallen and restored man (as also every Saint) should strive to out-strip another in this grace; as reflecting upon his former conceit of himself, and his singular undertaking, Matth. 26.33. and it may be, also, reflecting upon his late forwardnesse, in coming out of the ship, v. 7. and trying if, because of that, he would boast of any singular love to him. And so, with the offer of accepting his sincere love, and his calling for it, he rips up his former conceit of himself: and so it teacheth, partly, That the evil of Saints apostasies and defections will never be throughly cured, by any returning out of some particular evil course, unlesse the fountain, cause and root of their evils be cured, and continually abhorred and watched over; Therefore Christ presents that to him which had occasioned his former fall to see what he thinks of it, and if it did continue with him; and partly. That Christ alloweth his people to season their bitter thoughts of their own evils, with the offer of his love and acceptance of what is good and sincere in them; for, he so propounds this indirect challenge, as he guards it with an ofter of his present acceptance of his love, which is implied in the question. 8. In the second and third questions, Peter, having in his answer modestly declined to make any comparisons, Christ omits this qualification, and propounds the question simply, lovest thou me? To teach, that he covereth and passeth by infirmities, when he seeth us convinced of them

Thirdly, as for Peters threefold answer to these questions, we need not curiously distinguish betwixt the word in the question whereby Christ expresseth love to himself, as signifying a greater degree of love, and the word used by Peter in his answer, as signifying a lesser degree, and that as he would not compare with others, so he would not boast of the measure of his own love, but professeth sincere love, though weak. For Christ in his third question useth that same word, wherein Peter answers. And if any distinction ought to be made betwixt the expressions, Christ by using both in his enquiries would teach us, That he takes notice of, and is willing to accept of lesser degrees of sincere love, as well as of greater; for, he interrogates concerning both, implying his acceptance of either; and, that even such as are sober and dare not professe an eminent measure of love to Christ, but only some weak degree of it, had yet need to examine if they be sincere and real, even in that they professe; and therefore Christ, after Peter hath changed the word he had used into another, in the two former Answers, will the third time pose him, if he dare avow the sincerity and reality of what he professeth. And upon this, it seems, Peter was grieved, v. 17. that not only he had enquired the third time, but had also called in question that weak measure of love he had professed. However it be, as to the force and signification of these words; yet we may from his Answers, Learn, 1. It is very possible for fallen Saints to recover their feet, and attain to love again; as here Peters experience doth testifie. 2. A lover of Christ indeed may humbly avow his love before him, as often as he enquireth concerning it; as here Peter doth thrice, Yea, Lord, I love thee. 3. A sincere lover of Christ will, by his falling, be taught sobriety, and not to boast of himself above others: for, Peter makes no comparisons in answer to Christs first question, but simply ranks himself among lovers of him, Lord, I love thee. 4. They who would prove themselves lovers of Christ indeed, must not only satisfie and please themselves in the matter, but should appeal to his knowledge, and be sure that he knowes and approves of them as such; for, saith he, Lord, thou knowest that I love thee. 5. Such as would approve themselves unto Christ, ought to look upon him as knowing all things, and that therefore he will not be deceived with any shewes; for, so much doth Peter expresse in his third Answer, Thou knowest all things, thou knowest that I love thee. 6. Our sight of the grace of God in us, after our back-slidings, should be joyned with the sense of out falling; for, the third time, Peter was grieved, whereby (not to speak of any failing in him, by grieving at what Christ did) Christ would put him in minde how his former sliding had justly rendred him suspected, that his profession of love might be joyned with sensible thoughts thereof.

Fourthly, Christs charge put upon Peter, and thrice repeated, may teach, 1. Christ may make good use of Saints who fall foully in an houre of tentation, and may raise them up again, to do him eminent service in their generation; for, fallen Peter is again entrusted with the charge of his sheep and lambes. 2. Saints love to Christ cannot extend to him, but he assignes it all to his people, that who so love him, may shew kindness to them in their station; for, upon Peters profession of love to him, he enjoynes him, feed my lambs, as the notable proof of it, and as reckoning that it should be a great evidence of love to him, to have a care of them. 3. Ministers ought to look upon Christs people, as very seriously recommended to them, and therefore should very seriously mind their work about them; for, therefore is this charge thrice laid on Peter, that he may minde it much. 4. Such as would be faithful in a Ministerial charge, ought to look upon the people of their charge, as Christs in a near relation, loved of him, committed to their charge by him, and to be gained to him; Therefore doth he in this Commission call them, my lambs, my sheep. 5. Ministers ought also to look upon the variety of tempers, and degrees of strength, which are in the people committed to their charge, that so they may deal with them, and have a care of them accordingly; Therefore doth he design them by the name of weaker lambs, and stronger sheep. See Isa. 40 10. 6. It is a great part of Ministers work, to feed Christs people with sound and wholesome doctrine; and so to dispense it, as to condescend to the capacity of the weakest; for, in the first command he is to feed, or afford food, and that even to the lambs. 7. It is not sufficient that Ministers be able to feed, unlesse they also govern and rule the people committed to their charge, and do every other duty of a a good shepherd unto them; And even the strongest ought to subject themselves unto this Government; for, in the second repetition of the charge it is, feed, or govern, and play the shepherd (for the word is different from the former) and that even to the sheep. 8. The strongest of professours will not, within time, attain that height of perfection and sanctity, as to out-grow Ordinances or a Ministry, or not to need them; and Ministers are bound to deal with them accordingly; Therefore, in the third repetition of the charge, he useth the word first used, feed, or provide and afford food, and that even to my sheep, as well as to lambs.