“FEED MY SHEEP”
John 21:15-18
15. When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you truly 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 truly 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.
18. I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." (NIV)
UBS Translator Handbook Series
Robertson's Word Pictures in the New Testament
Jamieson, Fausset, and Brown Commentary
John 21:15
[After they had eaten] serves as a transition to the following episode. Although seven disciples are mentioned at the beginning of this account (<John 21:2>), this particular section is concerned solely with a dialogue between Jesus and Simon Peter.
To facilitate the discussion of the remainder of this verse and of verses 16 and 17, the following outline is provided.
1. The first series: (verse 15)
A. Jesus' Question: "love" ([agapaoo])
B. Peter's Answer: "know" ([oida])
"Love" ([phileoo])
C. Jesus' Response: "take care of" ([boskoo])
"Lambs" ([arnion])
2. The second series: (verse 16):
A. Jesus' Question: "love" ([agapaoo])
B. Peter's Answer: "know" ([oida])
"Love" ([phileoo])
C. Jesus' Response: "take care of" ([poimainoo])
"Sheep" ([probaton])
3. The third series: (verse 17):
A. Jesus' Question: "love" ([phileoo])
B. Peter's Answer: "know" ([oida]) everything
C. Jesus' Response: "take care of" ([boskoo]) "sheep" ([probaton])"
As can be seen from the outline John uses two words for "love," [agapaoo] and [phileoo].
At one time it was fashionable to see a distinction in meaning between the two words, but most scholars now agree that the words are used synonymously. This conclusion is reflected in most modern translations, since they render both verbs in the same manner (RSV, NEB, NAB, Mft, JB, Barclay, Luther Revised, Zür Bible, GeCL, Francais Courant).
A few translations do, however, make a distinction in meaning. For example, Phps and the Living Bible translate [phileoo] with the meaning "to be one's friend" (note also Segond and the NEB alternative rendering), while Gdsp translates [agapaoo] as "to be devoted to."
In a footnote on the two verbs, Barclay remarks: "It is almost certain that there is no difference in meaning between them." However, he does give the alternative possibility of "to be dear to" for [phileoo]. It is suggested that the translator select as generic a term as possible for "to love," and use that term throughout the passage.
In reply Peter uses two verbs meaning "to know." Here again the consensus of New Testament scholarship is that the verbs are used synonymously.
Finally, in his command to Peter, Jesus uses two different verbs, both of which are translated [take care of] in TEV. The verb used in verses 15 and 17 ([boskoo]) is used of herdsmen who "feed" or "tend" their herds. For example, it is used in <Luke 15:15>, where the prodigal son is sent to the fields to take care of the pigs; it is used of pig herders in <Matthew 8:33; Mark 5:14>; and <Luke 8:34>. In each of these occurrences the verb is used of people who are taking care of (not merely feeding) animals. So in <John 21:15,17> [Take care of] is better than the more limited meaning "feed" found in most translations. The verb used in verse 16 ([poimainoo]) originally meant "to be a shepherd" (see Mft and Barclay "be a shepherd to my sheep"), but it is also widely used in the figurative sense "to lead," "to guide," or "to rule." Although most translations distinguish in meaning between these two verbs, they seem to be used synonymously in the present context.
The object of these verses is [lambs] ([arnion]) in verse 15 and [sheep] ([probaton]) in verses 16 and 17. Translators sometimes make a distinction, but these nouns are probably used synonymously in the present context. Variation in the choice of nouns and verbs is a stylistic feature of the Johannine writer, and no real distinction in meaning should be looked for either in this passage. That different verbs and different nouns are used here to describe the same event and object is no more significant that the use of three different words for "fish" in verses 5-13. In verse 17 there is some manuscript support for the reading [probation], technically meaning "little sheep" (Living Bible). However, the rendering "little sheep" does not appear in any of the major translations.
[More than these others do] (Mft; see also GeCL, Phps, Barclay, NEB alternative rendering) is to be preferred to the meaning "more than all else" (NEB).
Since Jesus posed a question to Simon Peter, it may be best to translate "Jesus asked Simon Peter," rather than merely [Jesus said to Simon Peter].
The ellipsis involved in the clause [than these others do] may need to be made explicit, for example, "than these others love me." If it is assumed that [these] refers to objects (as in NEB), then the question must be rendered "do you love me more than you love all these things?" "These things" would refer to the boats, the net, and, by implication, Peter's previous occupation as a fisherman. This interpretation, however, seems far less satisfactory.
In his answer Simon Peter does not attempt to qualify his own love in contrast with the love which others might have. This may be interpreted as a recognition of his own failure to acknowledge his love for Jesus during the trial. In some languages it may be best to translate [you know that I love you] as "you know how much I love you."
Since [take care of my lambs] must be understood figuratively, it may be wise to treat this expression as a simile, for example, "Take care, as it were, of my lambs" or "Take care of my followers, just as though they were lambs."
John 21:16-17
A second time Jesus said to him, “Simon son of John, do you love me?” “Yes, Lord,” he answered, “you know that I love you.” Jesus said to him, “Take care of my sheep.” A third time Jesus said, “Simon son of John, do you love me?” Peter became sad because Jesus asked him the third time, “Do you love me?” and so he said to him, “Lord, you know everything; you know that I love you!” Jesus said to him, “Take care of my sheep.
On these verses, see comments at verse 15. It should be noted further that the four occurrences of [Jesus] in the TEV rendering of verses 16 and 17 represent "he" of the Greek text, though some manuscripts have "Jesus" before the command in verse 17. For stylistic reasons, TEV makes the references explicit.
The pronoun [you] in Peter's response is emphatic in both instances ([you know everything; you know]).
(from UBS Translator Handbook Series)
Robertson's Word Pictures in the New Testament
John 21:15-17
John 21:15
So when they had broken their fast, Jesus saith to Simon Peter, Simon, (son) of John, 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.
[Lovest thou me more than these?] [agapas (grk 25) me (grk 3165) pleon (grk 4119) toutoon (grk 5130);)]. Ablative case of comparison [toutoon] (grk 5130) (disciples) after [pleon] (grk 4119). Peter had even boasted that he would stand by Christ though all men forsook him <Mark 14:29>. We do not know what passed between Jesus and Peter when Jesus first appeared to him <Luke 24:34>. But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service.
[I love thee] [filoo (grk 5368) su (grk 4771)]. Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word [agapaoo] (grk 25) for high and devoted love, but the humbler word [fileoo] (grk 5368) for love as a friend. He insists that Christ knows this in spite of his conduct.
[Feed my lambs] [Boske (grk 1006) ta (grk 3588) arnia (grk 721) mou (grk 3450)]. For the old word [boskoo] (grk 1006) (to feed as a herdsman) see <Matt. 8:33>. Present active imperative here. [Arnia] (grk 721) is a diminutive of [arnos] (grk 704) (lamb).
John 21:16
He saith to him again a second time, Simon, (son) of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep.
[Lovest thou me?] [agapas (grk 25) me (grk 3165);)]. This time Jesus drops the [pleon] (grk 4119) [toutoon] (grk 5130) and challenges Peter's own statement. Peter repeats the same words in reply.
[Tend my sheep] [poimaine (grk 4165) ta (grk 3588) probata (grk 4263)]. Present active imperative of [poimainoo] (grk 4165), an old verb from [poimeen] (grk 4166) (shepherd), "shepherd my lambs" [probata (grk 4263), diminutive of probaton (grk 4263), sheep)].
John 21:17
He saith unto 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.
[Lovest thou me?] [fileis (grk 5368) me (grk 3165);)]. This time Jesus picks up the word [fileoo] (grk 5368) used by Peter and challenges that. These two words are often interchanged in the New Testament, but here the distinction is preserved. Peter was cut to the heart [elupeethee (grk 3076), first aorist passive of lupeoo (grk 3076), to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things."
[Feed my sheep] [boske (grk 1006) ta (grk 3588) probata (grk 4263)]. Many MSS. both here and in <John 21:16> read [probata] (grk 4263) (sheep) instead of [probatia] (grk 4263) (little sheep or lambs).
Robertson's Word Pictures in the New Testament
John 21:15-17
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.
This scene has sometimes been called 'The Restoration of Peter, ' but this may be misleading. Peter had already been restored in the sense of receiving forgiveness (<Lk 24:34>). But the leadership of an erring disciple could hardly have been accepted for the days ahead, either by Peter or his brethren, apart from Christ's explicit indication. Lovest thou me? More important than love for men is love for Christ. More than these. Some understand these to refer to the paraphernalia of fishing. If this were so, Peter could have answered without any evasion and without the use of a different word for love than Jesus used. The very fact that Jesus probed Peter's love in the presence of his brethren suggests that the others were involved. Peter had boasted that he would remain loyal even if the others did not (<Mk 14:29>). Feed my lambs. Christ is unwilling to entrust his little ones to one who does not love him.
John 21:16
He saith to him again the 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.
The second round of question and answer brings a somewhat different commission, at least verbally. Feed my sheep is literally, [Shepherd (or tend) my sheep].
John 21:17
He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto 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.
Peter's grief here may be traced to two things. First, the threefold questioning may well have suggested his threefold denial. Second, Jesus abandoned his word for love ([agapao]) and used the one Peter employed ([phileo]), a word indicative of warm affection but perhaps considered inferior to the other. This distinction is blunted, however, by the fact that elsewhere in John the second word is used in a very high sense (e. g., <John 5:20>). My sheep (cf. <10:14,27>). They are precious to the Lord; he gave his life for them. Peter needed love to assume the pastoral office.
Wycliffe Commentary
John 21:15-17
John 21:15
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.
[Lovest thou me more than these?] There is a slight ambiguity here in the original, as there is in our translation. The word these may be in the neuter gender, and refer to these things his boat, his fishing utensils, and his employments; or it may be in the masculine, and refer to the apostles. In the former sense it would mean, "Lovest thou me more than thou lovest these objects? Art thou now willing, from love to me, to forsake all these, and go and preach my gospel to the nations of the earth?" In the other sense, which is probably the true sense, it would mean, "Lovest thou me more than these other apostles love me?" In this question Jesus refers to the profession of superior attachment to him which Peter had made before his death <Matt. 26:33>: "Though all men shall be offended because of thee, yet will I never be offended." Compare <John 13:37>. Jesus here slightly reproves him for that confident assertion, reminds him of his sad and painful denial, and now puts this direct and pointed question to him to know what was the present state of his feelings. After all that Peter had had to humble him, the Saviour inquired of him what had been the effect on his mind, and whether it had tended to prepare him for the arduous toils in which he was about to engage. This question we should all put to ourselves. It is a matter of much importance that we should ourselves know what is the effect of the dealings of divine Providence on our hearts, and what is our present state of feeling toward the Lord Jesus Christ.
[Thou knowest that I love thee] Peter now made no pretensions to love superior to his brethren. His sad denial had convinced him of the folly of that claim; but still he could appeal to the Searcher of the heart, and say that he knew that he loved him. Here is the expression of a humbled soul-- 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; and the happiest and best state of feeling is when we can with humility, yet with confidence, look to the Lord Jesus and say, "Thou knowest that I love thee."
[Feed my lambs] The word here rendered "feed" means the care afforded by furnishing nutriment for the flock. In the next verse there is a change in the Greek, and the word rendered feed denotes rather the care, guidance, and protection which a shepherd extends to his flock. By the use of both these words, it is supposed that our Saviour intended that a shepherd was both to offer the proper food for his flock and to govern it; or, as we express it, to exercise the office of a pastor. The expression is taken from the office of a shepherd, with which the office of a minister of the gospel is frequently compared. It means, as a good shepherd provides for the wants of his flock, so the pastor in the church is to furnish food for the soul, or so to exhibit truth that the faith of believers may be strengthened and their hope confirmed.
[My lambs] The church is often compared to a flock. See <John 10:1-16>. Here the expression my lambs undoubtedly refers to the tender and the young in the Christian church; to those who are young in years and in Christian experience. The Lord Jesus saw, what has been confirmed in the experience of the church, that the success of the gospel among men depended on the care which the ministry would extend to those in early life. It is in obedience to this command that Sunday schools have been established, and no means of fulfilling this command of the Saviour have been found so effectual as to extend patronage to those schools. It is not merely, therefore, the privilege, it is the solemn duty of ministers of the gospel to countenance and patronize those schools.
John 21:16
He saith to him again the 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.
[Feed my sheep] The word here rendered "feed," as has been remarked, is different from the word in the previous verse. It has the sense of governing, caring for, guiding, protecting-- the kind of faithful vigilance which a shepherd uses to guide his flock, and to make provision against their wants and dangers. It may be implied here that the care needed for the young in the church is to instruct them, and for those in advanced years both to instruct and govern them.
[My sheep] This term commonly denotes the church in general, without respect to age, <John 10>.
John 21:17
He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto 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.
[The third time] It is probable that Jesus proposed this question three times because Peter had thrice denied him. Thus he tenderly admonished him of his fault and reminded him of his sin, while he solemnly charged him to be faithful and vigilant in the discharge of the duties of the pastoral office. The reason why the Saviour addressed Peter in this manner was doubtless because he had just denied him-- had given a most melancholy instance of the instability and weakness of his faith, and of his liability to fall. As he had thus been prominent in forsaking him, he took this occasion to give to him a special charge, and to secure his future obedience. Hence, he so administered the charge as to remind him of his fault; and he made him so prominent as to show the solicitude of the Saviour that, henceforward, he might not be left to dishonor his high calling. This same charge, in substance, he had on other occasions given to the apostles <Matt. 18:18>, and there is not the slightest evidence here that Christ intended, as the Papists pretend, to give Peter any special primacy or eminence in the church. The charge to Peter arose, manifestly, from his prominent and melancholy act in denying him, and was the kind and tender means used by a faithful Saviour to keep him from similar acts in the future dangers and trials of life. It is worthy of remark that the admonition was effectual. Henceforward, Peter was one of the most firm and unwavering of all the apostles, and thus fully justified the appellation of a rock, which the Saviour by anticipation had given him. See the notes at <John 1:42>.
Barnes' Notes
John 21:15
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.
[So when they had dined, Jesus saith to Simon Peter.] Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak until He did.
[Simon, son of Jonas, lovest thou me more than these?]-- referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of thee, yet will I never be offended" <Matt. 26:33>, and intending by this allusion to bring the whole scene vividly before his mind and put him to shame.
[He saith unto him, Yea, Lord; thou knowest that I love thee.] He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former.
[Feed my lambs]-- It is surely wrong to view this term, as some good critics do, as a mere diminutive of affection, and as meaning the same thing as "the sheep." It is much more according to usage to understand by the "lambs" young and tender disciples, whether in age or Christian standing <Isa. 40:11; 1 John 2:12-13>, and by the "sheep" the more mature. Shall we now say, with many, that Peter was here re-instated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honour of Christ had received, the stain brought on his office, and the damage done to his high standing among his brethren, nay even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.
John 21:16
He saith to him again the 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 to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee.] In this repetition of the question, though the wound was meant to be re-opened, the words, "more than these" are not repeated; for Christ is a tender as well as skillful Physician, and Peter's silence on that point was confession enough of his sin and folly. On Peter's repeating his protestation in the same words, our Lord rises higher in the manifestation of His restoring grace.
[He saith unto him, Feed (or `Keep') my sheep.] It has been observed, particularly by Trench, who has some beautiful remarks on this subject in his `Synonyms of the New Testament, ' that the word here is studiously changed from one signifying simply to `feed' [boskoo (grk 1006)] to one signifying to `tend' as a shepherd [poimainoo (grk 4165)], denoting the abiding exercise of the pastoral vocation and its highest functions.
John 21:17
He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto 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.
[He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.] This was the Physician's deepest incision into the wound, while the patient was yet smarting under the two former probings. Not until now would Peter discern the object of this succession of thrusts. The third time reveals it all, bringing up such a rush of dreadful recollections before his view, of his "thrice denying that he knew Him," that he feels it to the quick. It was fitting that he should; it was meant that he should. But this accomplished, the painful dialogue has a delightful conclusion.
[Jesus saith unto him, Feed my sheep]-- `My little sheep' [probata (grk 4263)] is the reading of Tischendorf and Tregelles, and approved by Meyer and de Wette: it has about equal support with that of the received text. If we so read it, we must not understand it to mean "My lambs," as in <John 21:15>, but to be used as a varied form, and designed as a sweet diminutive, for "sheep;" just as He calls His disciples, "Little children." It is as if He should say, `Now, Simon, the last speck of the cloud which overhung thee since that night of nights is dispelled: Henceforth thou art to Me and to My work as if no such scene had ever happened. '
Jamieson, Fausset, and Brown Commentary
John 21:15-17
Christ's discourse with Peter
We have here Christ's discourse with Peter after dinner, so much of it as relates to himself, in which,
I. He examines his love to him, and gives him a charge concerning his flock, v. 15-17. Observe,
1. When Christ entered into this discourse with Peter.-- It was after they had dined: they had all eaten, and were filled, and, it is probable, were entertained with such edifying discourse as our Lord Jesus used to make his table-talk. Christ foresaw that what he had to say to Peter would give him some uneasiness, and therefore would not say it till they had dined, because he would not spoil his dinner. Peter was conscious to himself that he had incurred his Master's displeasure, and could expect no other than to be upbraided with his treachery and ingratitude. "Was this thy kindness to thy friend? Did not I tell thee what a coward thou wouldest prove?" Nay, he might justly expect to be struck out of the roll of the disciples, and to be expelled the sacred college. Twice, if not thrice, he had seen his Master since his resurrection, and he said not a word to him of it. We may suppose Peter full of doubts upon what terms he stood with his Master; sometimes hoping the best, because he had received favour from him in common with the rest; yet not without some fears, lest the chiding would come at last that would pay for all. But now, at length, his Master put him out of his pain, said what he had to say to him, and confirmed him in his place as an apostle. He did not tell him of his fault hastily, but deferred it for some time; did not tell him of it unseasonably, to disturb the company at dinner, but when they had dined together, in token of reconciliation, then discoursed he with him about it, not as with a criminal, but as with a friend. Peter had reproached himself for it, and therefore Christ did not reproach him for it, nor tell him of it directly, but only by a tacit intimation; and, being satisfied in his sincerity, the offence was not only forgiven, but forgotten; and Christ let him know that he was as dear to him as ever. Herein he 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.
2. What was the discourse itself. Here was the same question three times asked, the same answer three times returned, and the same reply three times given, with very little variation, and yet no vain repetition. The same thing was repeated by our Saviour, in speaking it, the more to affect Peter, and the other disciples that were present; it is repeated by the evangelist, in writing it, the more to affect us, and all that read it.
(1.) three times Christ asks Peter whether he loves him or no. The first time the question is, Simon, son of Jonas, lovest thou me more than these? Observe,
[1.] How he calls him: Simon, son of Jonas. He speaks to him by name, the more to affect him, as <Lu. 22:31>. Simon, Simon. He does not call him Cephas, nor Peter, the name he had given him (for he had lost the credit of his strength and stability, which those names signified), but his original name, Simon. Yet he gives him no hard language, does not call him out of his name, though he deserved it; but as he had called him when he pronounced him blessed, Simon Bar-jona, <Mt. 16:17>. He calls him son of Jonas (or John or Johanan), to remind him of his extraction, how mean it was, and unworthy the honour to which he was advanced.
[2.] how he catechises him: Lovest thou me more than these?
First, Lovest thou me? If we would try whether we are Christ's disciples indeed, this must be the enquiry, Do we love him? But there was a special reason why Christ put in now to Peter.
1. His fall had given occasion to doubt of his love: "Peter, I have cause to suspect thy love; for if thou hadst loved me thou wouldst not have been ashamed and afraid to own me in my sufferings. How canst thou say thou lovest me, when thy heart was not with me?" Note, We must not reckon it an affront to have our sincerity questioned, when we ourselves have done that which makes it questionable; after a shaking fall, we must take heed of settling too soon, lest we settle upon a wrong bottom. The question is affecting; he does not ask, "Dost thou fear me? Dost thou honour me? Dost thou admire me?" but, "Dost thou love me? Give but proof of this, and the affront shall be passed by, and no more said of it." Peter had professed himself a penitent, witness his tears, and his return to the society of the disciples; he was now upon his probation as a 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? It is this that will make the other expressions of repentance acceptable. The great thing Christ eyes in penitents is their eyeing him in their repentance. Much is forgiven her, not because she wept much, but because she loved much.
2. His function would give occasion for the exercise of his love. Before Christ would commit his sheep to his care, he asked him, Lovest thou me? Christ has such a tender regard to his flock that he will not trust it with any but those that love him, and therefore will love all that are his for his sake. Those that do not truly love Christ will never truly love the souls of men, or will naturally care for their state as they should; nor will that minister love his work that does not love his Master. Nothing but the love of Christ will constrain ministers to go cheerfully through the difficulties and discouragements they meet with in their work, <2 Cor. 5:13-14>. But this love will make their work easy, and them in good earnest in it.
Secondly, Lovest thou me more than these? pleion touton.
1. "Lovest thou me more than thou lovest these, more than thou lovest these persons?" Dost thou love me more than thou dost James or John, thy intimate friends, or Andrew, thy own brother and companion: Those do not love Christ aright that do not love him better than the best friend they have in the world, and make it to appear whenever they stand in comparison or in competition. Or, "more than thou lovest these things, these boats and nets-- more than all the pleasure of fishing, which some make a recreation of-- more than the gain of fishing, which others make a calling of." 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." So Dr. Whitby.
2. "Lovest thou me more than these love me, more than any of the rest of the disciples love me?" And then the question is intended to upbraid him with his vain-glorious boast, Though all men should deny thee, yet will not
I. "Art thou still of the same mind?" Or, to intimate to him that he had now more reason to love him than any of them had, for more had been forgiven to him than to any of them, as much as his sin in denying Christ was greater than theirs in forsaking him. Tell me therefore which of them will love him most? <Lu. 7:42>. Note, We should all study to excel in our love 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.
Thirdly, The second and third time that Christ put this question,
1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. Though we cannot say, We love Christ more than others do, yet we shall be accepted if we can say, We love him indeed.
2. In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me-- Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philo se-- I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly?
(2.) three times Peter returns the same answer to Christ: Yea, Lord, thou knowest that I love thee. Observe,
[1.] Peter does not pretend to love Christ more than the rest of the disciples did. He is now ashamed of that rash word of his, Though all men deny thee, yet will not I; and he had reason to be ashamed of it. Note, 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.
[2.] yet he professes again and again that he loves Christ: "Yea, Lord, surely I love thee; I were unworthy to live if I did not." He had a high esteem and value for him, a grateful sense of his kindness, and was entirely devoted to his honour and interest; his desire was towards him, as one he was undone without; and his delight in him, as one he should be unspeakably happy in. This amounts to a profession of repentance for his sin, for it grieves us to have affronted one we love; and to a promise of adherence to him for the future Lord, I love thee, and will never leave thee. Christ prayed that his faith might not fail <Lu. 22:32>, and, because his faith did not fail, his love did not; for faith will work by love. Peter had forfeited his claim of relation to Christ. He was now to be re-admitted, upon his repentance. Christ puts his trial upon this issue: Dost thou love me? And Peter joins issue upon it: Lord, I love thee. Note, 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.
[3.] he appeals to Christ himself for the proof of it: Thou knowest that I love thee; and the third time yet more emphatically: Thou knowest all things, thou knowest that I love thee. He does not vouch his fellow-disciples to witness for him-- they might be deceived in him; nor does he think his own word might be taken-- the credit of that was destroyed already; but he calls Christ himself to witness, First, Peter was sure that Christ knew all things, and particularly that he knew the heart, and was a discerner of the thoughts and intents of it, <Jn 16:30>. Secondly, Peter was satisfied of this, that Christ, who knew all things, knew the sincerity of his love to him, and would be ready to attest it in his favour. It is a terror to a hypocrite to think that Christ knows all things; for the divine omniscience will be a witness against him. 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 knows it.
[4.] he was grieved when Christ asked him the third time, Lovest thou me? v. 17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent. Thou shalt be ashamed, when I am pacified towards thee. Secondly, Because it put him in fear lest his Master foresaw some further miscarriage of his, which would be as great a contradiction to this profession of love to him as the former was. "Surely," thinks Peter, "my Master would not thus put me upon the rack if he did not see some cause for it. What would become of me if I should be again tempted?" Godly sorrow works carefulness and fear, <2 Cor. 7:11>.
(3.) three times Christ committed the care of his flock to Peter: Feed my lambs; feed my sheep; feed my sheep.
[1.] those whom Christ committed to Peter's care were his lambs and his sheep. The church of Christ is his flock, which he hath purchased with his own blood <Acts 20:28>, and he is the chief shepherd of it. 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, for upon all occasions he showed a particular tenderness for them. He gathers the lambs in his arms, and carries them in his bosom. <Isa. 40:11>.
[2.] the charge he gives him concerning them is to feed them. The word used in v. 15, 17, is boske, which strictly signifies to give them food; but the word used in v. 16 is poimaine, which signifies more largely to do all the offices of a shepherd to them: "Feed the lambs with that which is proper for them, and the sheep likewise with food convenient. The lost sheep of the house of Israel, seek and feed them, and the other sheep also which are not of this fold." Note, It is the duty of all Christ's ministers to feed his lambs and sheep. Feed them, that is, teach them; for the doctrine of the gospel is spiritual food. Feed them, that is, "Lead them to the green pastures, presiding in their religious assemblies, and ministering all the ordinances to them. Feed them by personal application to their respective state and case; not only lay meat before them, but feed those 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 those that loved him, and would take care of them for his sake.
[3.] but why did he give this charge particularly to Peter? Ask the advocates for the pope's supremacy, and they will tell you that Christ hereby designed to give to Peter, and therefore to his successors, and therefore to the bishops of Rome, an absolute dominion and headship over the whole Christian church as if a charge to serve the sheep gave a power to lord it over all the shepherds; whereas, it is plain, Peter himself never claimed such a power, nor did the other disciples ever own it in him. This charge given to Peter to preach the gospel is by a strange artifice made to support the usurpation of his pretended successors, that fleece the sheep, and, instead of feeding them, feed upon them. But the particular application to Peter here was designed, First, To restore him to his apostleship, now that he repented of his abjuration of it, and to renew his commission, both for his own satisfaction, and for the satisfaction of his brethren. A commission given to one convicted of a crime is supposed to amount to a pardon; no doubt, this commission given to Peter was an evidence that Christ was reconciled to him else he would never have reposed such a confidence in him. Of some that have deceived us we say, "Though we forgive them, we will never trust them;" but Christ, when he forgave Peter, trusted him with the most valuable treasure he had on earth. Secondly, It was designed to quicken him to a diligent discharge of his office as an apostle. Peter was a man of a bold and zealous spirit, always forward to speak and act, and, lest he should be tempted to take upon him the directing of the shepherds, he is charged to feed the sheep, as he himself charges all the presbyters to do, and not to lord it over God's heritage, <1 Pet. 5:2-3>. If he will be doing, let him do this, and pretend no further. Thirdly, What Christ said to him he said to all his disciples; he charged them all, not only to be fishers of men (though that was said to Peter, <Lu. 5:10>), by the conversion of sinners, but feeders of the flock, by the edification of saints.
Matthew Henry's Commentary
FEED MY SHEEP-- JOHN 21:16
A Sermon Delivered on Friday Morning April 13, 1877 by C. H. SPURGEON at the PASTORS COLLEGE CONFERENCE (To Ministers and Students)
SERMON TEXT: JOHN 21:16
"He saith unto him, Feed my sheep."-- <John 21:16>.
Those whom the Lord addressed, and especially Simon, had been fishermen. "Simon Peter went up, and drew the net to land full of great fishes" <Jn 21:11>. In the early part of your career most of you were fishermen, or men-catchers; and, truly, to be fishers of men should be your ambition all your lives; but you have now become something more, the fisher has developed into a shepherd. The fisherman represents the evangelist who casts the net into, the waters, and draws the fish to land, but it is not to him that Christ says, "Feed my sheep;" that is reserved for those of greater maturity and experience. Many of you have now for years been settled in one sphere, and while you will continue to fish, I trust that more and more you will remember that you now have other duties to perform; you have to feed as well as to fish, to handle the crook as well as the net. We now lease the sea wherein we were drifted to and fro, and we abide among our own flocks, standing and feeding in the strength of the Lord: we cease not to do the work of an evangelist, but we pay special attention to the duties of the pastor, for he who once said, "Cast the net on, the right side of the ship" <Jn 21:6>, now saith to us, "Feed my sheep." I am addressing disciples to whom the Lord hath shown himself; may he now at this happy season commission us anew, and send us home with the word which he spake to Peter resting in our hearts!
I. This was a sort, of ordination of Peter to the pastorate. He needed to be publicly recognized, for he had publicly offended and his ordination commenced with AN EXAMINATION BEARING ON THE WORK. "Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me?" <Jn 21:15-16-17>. Our Lord does not admit any to the oversight of his flock without first of all questioning them as to their inner condition; neither should any man dare to accept such an office without great self-examination and searching of heart. Many questions should be put to our hearts, and answered as in the, sight of God; for no man rightly taketh this honour upon himself but he that is called thereunto, neither is every man fitted for the work, but he alone who is anointed of the Lord. You will observe that the examination was directed to the state of Peter's heart, and so it touched the innermost spring of all his religion; for if love be absent, all is vain; the heart of godliness is missing where love is lacking.
Love is the chief endowment for a pastor; you must love Christ if you mean to serve him in the capacity of pastors. Our Lord deals with the most vital point. The question is not "Simon, son of Jonas, knowest thou me?" though that would not have been an unreasonable question, since Peter had said, "I know not the man." He might have asked, "Simon, son of Jonas, knowest thou the, deep mysteries of God?" He did know them, for his Lord had called him blessed for knowing that which flesh and blood had not revealed to him. Our great Bishop of souls did not examine him with regard to his mental endowments, nor upon his other spiritual qualifications, but only upon this one, "Simon, son of Jonas, lovest thou me?" <Jn 21:15-16-17>. If so, then, "Feed my sheep. Does not this plainly show us that the chief endowment of the paster is to love Christ supremely; only such a man as that is fit be look after Christ's sheep. You will fulfil that office well if you love Jesus: your love will keep you in your Lord's company, it will hold you under his immediate supervisions, and will secure you his help. Love to him will breed a love for all his sheep, and your love for them will give you power over them. Experience testifies that we never gain a particle of power for good over our people by angry words, but we obtain an almost absolute power over them by all-enduring love; indeed, the only power which it is desirable for us to have must come in that way. I have had the high pleasure of loving some of the most objectionable people till they loved me; and some of the most bitter I have altogether won by refusing to be displeased, and by persisting in believing that they could be better. By practical kindnesses, I have so won some men that I believe it would take a martyrdom to make them speak evil of me. This has also been the experience of all who have tried the sacred power of love.
My brethren, learn the art of loving men to Christ. We are drawn towards those who love, us; and when the most callous feel "that man loves us," they are drawn to you at once; and as you are nearer to the Saviour than they are, you are drawing them in the right direction. You cannot look after God's people, and properly care for them in all their sins, temptations, trials, and difficulties, unless you love them; you will grow sick and weary of pastoral work unless there be a fresh spring of love in your heart welling up towards them. A mother tires not of watching by the bedside of her sick child, because love sustains her; she will outlast the paid nurse by many an hour; love props her drooping eyelids. Even so, "the hireling fleeth because he is an hireling, and careth not for the sheep" <Jn 10:13>, but "the good Shepherd giveth his life for the sheep" <Jn 10:11>. If you really love the sheep, you will be ready be spend your life for them, or even to lay it down for their sakes. Love, then, I take to be the chief endowment of the pastor; although, having that, I trust you will not fall short, in any other respect, but be thoroughly furnished unto every good work. Do not forget what you have been told about study and culture, but remember at the same time that the heart has more power in pastoral work than the head. In this ministry, a humble, godly, ill-educated man with a great, warm heart will be blessed far more than the large-headed man whose heart is a little diamond of rock-ice which could not be discovered without a microscope, even if he were dissected.
The Lord Jesus Christ connected his examination upon the matter of love with the commission "Feed my sheep," because our work in feeding the flock of God is a proof of love to the Lord. Do we not tell our people that love must be not in word only but also in deed? We judge whether any man has love to Christ by testing what he will do for Christ. What suffering or reproach will he endure for him? What of his substance will he consecrate to his service? What of himself will he use for the Lord? We can tell which of us, as a minister, is proving his love to Christ by ascertaining who is really shepherdizing Christ's flock, and laying out himself for the benefit of the Lord's redeemed. The man to whom Jesus said, "Lovest thou me?" was the same who before had said, "Lord, if it be thou, bid me come unto thee on the water" <Mt 14:28>. Some among us would readily venture upon that water-walking, for it would be something extraordinary and brief, and this would suit us, for we are not given to plodding perseverance. Our zeal is great, and we dash off as Peter did, though soon, like him, we begin to sink. Note well that Christ does not, say. "Simon, son of Jonas, lovest thou me? Go and walk the water" <Jn 21:15-16-17> The Master seems to say, "You have done enough of that in your young days, now go and quietly feed my sheep. It is hard, tiring, quiet work; and if you have no love to me, you will soon weary of it. `Feed my sheep,' `Feed my sheep,' `Feed my sheep;' three times I bid you do it, that you may continue in the work as long as you live, for thus will you have given proof of the reality of your affection for me." Brethren, go back to your flocks, and feed them well, and so give fresh evidences of your love to your Lord.
This pastoral work for Christ is the craving of love in every heart that is set apart for it of the Lord. Every soul that truly loves him longs to do something for him: it cannot do otherwise, love must serve, its beloved, it yearns to go and lay its offering at his feet. No pressure was needed to make the forgiven sinner wash Christ's feet with her tears, and wipe them with the hairs of her head, and anoint them with precious ointment; her heart suggested it, and she hastened to obey; and if you, my brethren, are true pastors, you cannot help looking after the wandering sheep, you naturally care for your people, you have a sacred instinct which compels you to be lovers of men's souls. You see how little girls, as if it were in them naturally to act as nurses, will kiss their dolls, and fondle, caress, dress, and care for them as mothers do for their children; and just so we have seen mere lads converted to Christ, and intended by the Lord to become pastors, who, before they have been out of their teens, have begun to speak of Jesus to their little friends stud companions. The Lord has caused them even from their new birth to feel a shepherd's propensities strong within them. It was so with some of us, we could not have helped preaching even if we would, we were born to preach when we were born again; let us then indulge the sacred passion to the full.
Brethren, since we have been at this work, it has been to us the stimulus of love. The way to love another more is to do more for him. When a man has done a kindness to you, he will love you; the receiver may be unmindful of the favour, but the giver has a better memory. There is no fear of our Lord's ceasing to love us, since for us he has suffered even unto death; the supreme sacrifice made once for all renders it impossible that he should do otherwise than rest in his love. Even so, if we labour and pray, and practise self-denial for others, we are sure to love them all the more. Then, too, as you go on feeding Christ's sheep, building up his people, and cheering his discouraged ones, you will love your Master more, and your love for him will act again upon you, and cause increased love to the people, and so on evermore. Those over whom you have most agonized have delighted you most when at last they have been converted; your joy has been increased as you have waited for the realization of your hope.
This feeding of the sheep is to the love which is the matter in question a sphere of communion. "Feed my sheep" unites us in service with Jesus. Love longs to be with Jesus, and in fellowship with him. The Lord was about to ascend to heaven when he said to Simon, "Feed my sheep," and Simon could not as yet go with him; but if he would accompany his Lord while abiding here, he must follow on his Lord's work, and abide with his Lord's flock. If we will undertake labours of love for those whom he has redeemed, if we will go wherever his sheep are lost, seeking:
With cries, entreaties, tears, to save,
To match them from the fiery wave,"--
we shall soon find ourselves where Jesus is. He is always at that business, he seeketh poor sinners still; and if we are engaged in the same search, we shall be with him, we shall enter into his feelings, we shall share his desires, and feel his sympathies. When thus with him, we shall witness his heart-breaking throes, and almost see his bloody sweat streaming down when he was agonizing for souls, for we shall in some feeble measure feel the same. You cannot understand your Lord till you have wept over your congregations; you will understand him then, as you see him weeping over Jerusalem. If you feel towards your hearers that you could die to save their souls, you will then have fellowship with the death of your Lord. In grief over backsliders and joy over penitents you will commune with the Redeemer in the most practical manner. You must feel a shepherd's feelings,, and give, practical proof of it by daily feeding the flock, else will your fellowship with the great Shepherd be mere sentiment and not a fact.
So much about the previous examination of the candidate for the pastorate. But it is worth noting that the examination often needed in after life, for we need to be, kept right as well as to be made so. Our Lord comes to us this morning with the old question, he pauses at each man, and questions him just as at the first. He seems to say, you have read many men's books, do you still love me? You have heard many conflicting opinions, do you still love me? You have been very poor and hardworked, do you still love me? Your people have treated some of you very badly, you have had to go from place to place, you have been slandered, reviled, maligned, do you love me still? You have been sorely put to it to find discourses; I have sometimes left you, as you thought, to make you own your weakness, do you still love me?" Imagine that he changes his tone, and says, "Simon, son of Jonas, you have not been all that you promised. You thought you would go to prison and to death with me, and you never dreamed that you could have been so cold-hearted in my service, as you have been, and have lived at so great a distance from me as you have done; but do you still love me? If so, remember that, in going back to your ministry, you must gather renewed strength from reviewed love. Love me more and then feed my sheep." We rejoice as we listen to his gracious voice, and each one of us answers, "Lord, thou knowest all things, thou knowest that I love thee; and I will feed thy sheep" <Jn 21:17>.
II. Secondly, let us LOOK AT THE PERSON EXAMINED IN RELATION TO THE WORK. Perhaps he may bear the same relation to you he does to me. Painfully do I know myself to be a successor of one of the apostles;-- not of Judas, I hope, but certainly of Peter. I could have wished that it had been John whom, I had succeeded; but although it is only Peter, it is some consolation to know that he also was "an apostle of Jesus Christ" notwithstanding his terrible fall.
Why did the Saviour examine Peter rather than any other? Because Peter was in peculiar need of a re-ordination. Had he not received it from his Lord, some would have said in after days, "Was he really an apostle?" and others would have replied, "He thrice denied his Master, surely he is not one of the twelve." We cannot help feeling that blindness has seized the church of Rome when she boasts of the commission to feed Christ's sheep having been given to the apostle Peter, when with half an eye anyone can see that our Lord addressed these words to Peter because at that time he was the least of the twelve. He had denied his Master, the others had not; and, therefore, he was the one concerning whose apostleship distrust was most likely to arise. The sheep would in all probability have refused to recognize him; they might have said," We cannot receive food at your hands, for we remember how you were frightened by a silly maid, how you denied your Lord, and supported your denial with oaths and curses." Therefore, came the voice to Peter, who needed it! If there is one with us now who feels like conscience-stricken Peter, let him hear the text. Dear friend, if you have any doubt about your call, and even if there should be as grave cause for that doubt as there was in Peter's case, yet still, if you feel that you love the Lord, hear him again commission you with "Feed my sheep." In your present condition, which is rather that of the weeping penitent than of the assured believer, it will be well to go to your work very steadily, for it will comfort you, deepen your piety, and increase your faith.
Our Lord called Peter to this work because it would be peculiarly beneficial to him. He knew holy sincere was his repentance, and how hearty was his grief on account of his great sin; and, therefore, lest he should be overtaken with too much sorrow, he said to him, "Feed my sheep." If nothing had been spoken personally and specially to him, he might have mourned heavily, saying, "Alas, I denied my Master, I swore that I never knew him;" and when the Lord was gone up again into glory, instead of standing up as he did on the day of Pentecost, to preach that ever-memorable sermon, he might have been found at home weeping; instead of going up to the temple with John at the hour of prayer, he might have kept in his chamber, and there mourned all the day. Grief is best expelled by other thoughts; when you have been cast down, it is well when some important engagement has called off your attention from your trouble; and I think the compassionate Master raised Peter out of what might have grown into a morbid condition of continual grief by bidding him feed his sheep. He seemed to say, "Come hither, my dear disciple. I know you are sincerely penitent, and I have fully forgiven you for denying me as you did. Mourn no longer, but, go and feed my sheep." Then, as the Lord fed the sheep by him, and blessed him to the conversion of others, he would feel certain that his Lord did not remember his faults, and thus he would learn how perfect was the pardon he had received. I do not know that there is a brother with us this morning who is in the condition of Peter; but if I did know such an one, and could read his heart, I would go out to him, and say, "Come, brother, we are not going to cast you out; we consider ourselves lest, we also be tempted. You have been converted ounce as a sinner, you must now be converted as a minister; and when you are converted, strengthen your brethren. Yes, my brother, go back to your Lord and Master, and then, with all your soul inflamed with love for him, feed his sheep, and the Lord bless you in so doing!"
Dear brethren, in Peter's case we see a man zealous for his Lord, but of imperfect character, and we see how his failure had been overruled by God to prepare him for his life-work of feeding Christ's sheep. John did not want such preparation, and the other nine did not require it. It was only Peter who needed to be thus rebuked by a display of his own weakness. This man was too great, too self-confident, too much Peter, and too little a disciple; and he must therefore come down. Probably nothing could have brought him to his true bearings like his being left to see what was in his heart. We speak with bated breath when we say that, to some men, a painful break-down has been the making of them. They became from that, time free from their former self-esteem, and were as cleansed and emptied vessels, fit for the Master's use. A deep sense of our weakness and a humbling consciousness of unworthiness form a considerable part of our qualification for dealing with Christ's sheep. Because you are a sinner, you will deal lovingly with sinners; because you know what backsliding means, you will be very gentle and forbearing with backsliders; because you have broken your own bones, you will be very careful how you handle those who have broken theirs.
You see, then, that this feeding of the sheep, as I have already shown you, would benefit Peter in the particular condition in which he then was; and it is not hard to see that it would benefit him by keeping his rashness in check. I know some beloved brethren who are impetuous, and, God bless them, I love them none the less for that, especially when they know how to bridle their impetuous spirits, and only allow them to dash out against evil; but some are rashly impetuous and strong-headed, and it will need considerable discipline to make them into useful, workable men; but when the Lord has done this, they will become those determined, independent, resolute men of mark and mind who are so valuable to the Church of God. Such brethren want the education of a pastorate at once to curb and to develop them. You did not know how foolish you were till you had to deal with fools, and found that you could not suffer them gladly. You did not know how passionate you could be till you had to meet with quick-tempered people like yourself. You did not know how rash you could be till you fell into the society of a dozen rash men like yourself, who egged you on in your fool-hardiness. You have now discovered that, where you fancied there was a great deal of strength, there was a vast amount of weakness. I believe that the Peter of the Epistles grew out of the Peter of the sea of Tiberias and the Peter of the denial, by means of the grace given him while feeding the flock of God. Peter was a bigoted, narrow-minded Jew, and could not readily believe that any others beyond the chosen nation were to be saved; but when he mixed with mankind, and was sent to the house of Cornelius, his heart grew larger, although it was not as large as it should have been till Paul boldly withstood him to the face because he was to be blamed. "Feed my sheep" is, therefore, beloved, a commission intended for your own good as well as theirs.
It touched me very much be find our Lord addressing Peter by his old name of Simon, son of Jonas. I do not know why he should need have said, "Peter, lovest thou me?" John writes, "Jesus saith to Simon Peter." Why did not our Lord call him so? Was it not, in the first place, to remind him of his natural weakness? He is not called Petros, the stone, the rock; but the son of Jonas, the son of a timid dove; and it is under that name that he is commissioned to feed the sheep. Brethren, if this morning you are filled with a consciousness of your own weakness and unworthiness, the Master says to you, "Still go and feed my sheep." If you are not in your own opinion fit for the work, still let the sheep be fed. Do not let them suffer because you are not in a right state of mind and heart. These sheep, what have they done! Why should they starve? It is only too true that you have sinned, but let not that sad fact rob the people of a full display of the gospel next Lord's day. "Feed my sheep." Go as Peter, if you can; but when you cannot do so, go as "Simon, son of Jonas."
But I think there was a deeper reason, and one which touched me more, why our Lord said, "Simon, son of Jonas, lovest thou me?" <Jn 21:15-16-17>. This was his old name before he was converted, for when Jesus first saw him, he said, "Thou art Simon, the son of Jonas." Nothing will help you to feed the, flock of God, brethren, like recollecting the time and circumstances when you were first brought to Jesus. If it were possible, which it is not, I should like to be converted every Sunday morning before preaching. At any rate, I should like to feel just that tenderness of heart, that admiration for my Saviour, that all-absorbing love to my Lord, and that wonderment at the grace of God toward me which I felt when I was converted.
There may have been another reason why Jesus said, "Simon, son of Jonas, lovest thou me?" <Jn 21:15-16-17>. Perhaps it was because, when Simon had discovered that Jesus was the Christ, the Son of the living God, his Master said to him, "Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven." By repeating that name, our Lord bade Peter recollect, in addition to his conversion, the many happy seasons which he had enjoyed, in which the Lord had manifested himself to him as he does not unto the world. We are bound to preach of the things which we have tasted and handled. If, like John, we have been in Patmos, let us not cease to talk of him that walketh among the golden candlesticks. Come down from the mount to tell of what you have yourself seen there. Be filled with recollections of all the blessed intercourse you have enjoyed with Christ, and then speak about him to others; thus the joy of the Lord shall be your strength. You will have no doubt then of your call to the ministry, but you will say, "that which was from the beginning, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, declare we unto you" <1 Jn 1:1>. "We speak that we do know, and testify that we have seen" <Jn 3:11>.
III. In the third place, I must confine myself to giving you a mere outline of THE WORK ITSELF, as our time is flying so fast. What have we too do, then? "Feed my sheep." In the English, you have the command three times over, "Feed my sheep." What are we to do with the sheep? Feed! Feed! Feed! That seems to be the of whole our business, "Feed my sheep." Truth to tell, the middle Greek word properly means shepherdize them, guide them, lead them, go before them as a shepherd does. The first and last words are the same, feed. In each of the three sentences there is a minute difference, but twice out of three times in the original the word is feed. If I mention nothing else but feeding as the pastor's duty, it will be the very best lesson I could have given you, even if other valuable duties are cast into the shade. Wherever you are weak, be strong in the pulpit. Give the people a good hearty meal whenever you preach. They will put up with a great many defects if you will only feed them. An Englishman is in a good condition if he is fed. Feed him, and he will be all fight; but if you dress him, and do not feed him, he will not care for the clothes you put on him however fine they are. You may wash him if you like, but you must feed him. There is an inward, powerful persuader which convinces a man that to be happy and healthy he must be fed. Now, God's people are the hungriest people in the world, they never seem to be satisfied. If you watch a flock of sheep feeding in a clover field, you will be surprised to see how they will eat: they eat, and eat, and eat; and so God's people are a hungering, craving people. It is written, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" <Mt 5:6>. They "shall be filled;" it does not say they shall have a nip and a bite, and then be driven away; and therefore we are to treat them as God would have them treated,-- feed them, feed them to the full. Never be afraid of being too free with the food, or of giving them too much sound doctrine and gospel provender.
Some want to drive the flock, but that will never do; we must feed, not drive. We will lead them, say you; that is very good, but do not lead lean sheep; feed and fatten them, and then they will follow gladly. Perhaps you wish to govern them; well, the middle word does mean govern, after the gospel fashion; but if you somewhat govern, yet give two supplies of feeding for one of ruling. You will be sure to succeed if you keep to the feeding. Blessed be God, you have not to invent a new food for his sheep; it is written, "Feed them," but it is not written, "invent food for them." God has appointed the proper food for his sheep; hand that out to them, and nothing else. The Pope of Rome, who claims to be the lineal successor of the apostle of whom we are speaking, attempts to feed in a strange manner. I wonder how many of the sheep are able to feed on his allocutions, and other specimens of cursing. He seems to be mainly engaged in uttering maledictions upon the wolves; I see no food for the sheep. How is it that he has rounded no Bible Societies in Rome for the circulation of the pure Word of God? One of his predecessors has called the Protestant version "poisonous pastures." Very well, then, why not circulate a pure version? Why not spend a part of Peter's pence in distributing the Epistle to the Romans? Why not exhort priests, cardinals, and bishops to be instant in season and out of season, preaching the gospel according to the commission of the Lord? Verily, Peter at this day is crucified head downwards at Rome. The tradition is symbolic of the fact, for the apostle is placed in a wrong position, and exalted to honours which are a crucifixion to him.
Brethren, you have to feed Christ's sheep. Our Lord says, "Feed! Feed! Feed!" He begins with "Feed my lambs." My little lambkins, or young believers,-- these need plenty of instruction. "Feed my sheep" comes next; feed the middle-aged, the strong, the vigorous: these do not require feeding alone, they also need to be directed in their Christian course, and to be guided to some field of earnest service for Christ,-- therefore shepherdize them. Then, in the last "Feed my sheep" you have the grey-headed believers in Christ. Do not try to govern these, but feed them. They may have far more prudence, and they certainly have more experience, than you have, and therefore do not rule them, but remind them of the deep things of God, and deal out to them an abundance of counseling truth. There is that good old man, he is a father in Christ; he knew the Lord fifty years before you were born; he has some peculiarities, and in them you must let him take his own course, but still feed him. His taste will appreciate solid meat, he knows a field of tender grass when he gets into it; feed him then, for his infirmities require it. Feed all classes, my brethren, that is your main work; mind that you not only get good food for the sheep, but feed them with it. A farmer one day, after he had listened to a simple sermon, which was the very opposite of what he generally heard, exclaimed, "O Lord, we bless thee that the food was put into a low crib today, so that thy sheep could reach it!" Some brethren put the food up so high that the poor sheep cannot possibly feed upon it. I have thought, as I have listened to our eloquent friends, that they imagined that our Lord had said, "Feed my camelopards." None but giraffes could reach the food when placed in so lofty a rack. Christ says, "Feed my sheep," place the food among them, put it close to them.
Take care also that you feed yourselves. "Who rules o'er freemen should himself be free;" we will alter the line into "Who feeds Christ's sheep should feed on Christ himself." A preacher who is starved in soul will be likely to starve his hearers. Oh, fatten yourselves on Christ, dear brethren! Ask to have the promise fulfilled, "I will satiate the soul of the priests with fatness, and my people, shall be satisfied with my goodness, saith the Lord" <Jer 31:14>. May the, Holy Ghost work this in you!
Having fed them, your work should also comprehend all the rest that a shepherd does for his flock. Neglect none of these things. Go before them, set them an example, encourage them, and direct them in difficulty. Let your voice ever be familiar to them, carry the lambs in your bosom, gently lead those that are in circumstances of pain and peril, care for all the flock, be tender with any that may wander, seek after them, and bring them back.
Now what does all this involve? Knowledge. You must "feed them with knowledge and understanding" <Jer 3:15>. Watchfulness. No shepherd can afford to slumber; and at one part of the year he must be up all night, for the lambs are being born. When you have a lambing time on, or, in other words, a blessed revival, you will need to be especially watchful; and, as the wolf comes not only at a lambing time, but at all other seasons, you should be always vigilant against him.
One of the chief qualifications of a true pastor, and one that is not very common, is a great deal of patience. Perhaps you say, "These people are so sinful, and erring, and foolish." Yes, they are like sheep; and if they were not so, they would not need you or any other shepherd. Your calling would be abolished if all Christ's people were strong, and able to instruct others. Be very patient with them, as a nurse is with the child committed to her to watch, and love, and teach. What an honour this office puts upon you! To belong to the College of Fishermen with Peter, James, and John, is a great honour; but the work of the pastor is nobler still. Well did they speak of old of shepherd-kings, for the shepherd's business is such as is worthy of a king; indeed, amid his flock he is the truest of kings. What a line of shepherds can be traced right through the Word of God! Your business is one which the first martyr followed, for Abel was a keeper of sheep: stand like him in the midst of your flock, ready to sacrifice life itself at God's altar.
You are following the business of Jacob, who said to Laban, "In the day the drought consumed me, and the frost by night; and my sleep departed from, mine, eyes" <Gen 31:40>. Yours is the calling of Joseph, who even when exalted to a throne was still "the shepherd and stone of Israel." Whatever your position may be, brethren, be shepherds still. You are following the trade of that noblest of woman born, I mean Moses, who kept the flock of Jethro, his father-in-law, in the desert, and there beheld the bush on fire, out of which God spoke with him. He who led the people like a flock all through the wilderness was ready like a true shepherd to lay down his life for the flock, even asking to have his name blotted out of God's book if by that means they might live. You are following the occupation of the man after God's own heart. If a man in these days is after God's heart, let him be a shepherd of the flock. "He chose David also his servant, and took him from the sheepfolds: from following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance" <Ps 78:70>. I hope, my brethren, that like him in your youth you have slain both the lion and the bear, and that if an uncircumcised Philistine comes in your path, you will defy and destroy him in the name of the Lord. You are following the trade of God's only-begotten Son. The Lord had but one Son, and He made a Shepherd of him. Imitate that good Shepherd of the sheep, who loved them, and laid down his life for them. Trust that great Shepherd of the sheep, whom "the God of peace has brought again from the dead through the blood of the everlasting covenant;" and by-and-by you shall see the chief Shepherd, and "shall receive a crown of glory that fadeth not away" <1 Pet 5:4>.
Never forget that it is Christ's sheep that you have to feed. Jesus says, "Feed my sheep." Many find fault with the churches of the present day, and the easiest work in the world is to find fault: but, my dear brethren, bad as I know some of the churches to be, I know no better people than God's people, and with all their faults I love them still. I find my choicest companions and my bosom friends among them. I love the gates of Zion, for:
"There my best friends, my kindred dwell,
There God my Saviour reigns."
I always feel, in reference to my own people, that if they can put up with me, I can very well put up with them. They are Christ's people; therefore love them, and feel it to be an honour to do anything for those who belong to Jesus.
Much honour lies in the fact that our Lord says to each of us personally, "Feed my sheep." I think that I see him here among us; he of the pierced hands and the marred countenance, with the thorn crown about his brow, stands in this hall, and speaks to us. Or, if you will, with all his glories on he comes among us, he looks on us all, and even on me also, my dear brethren; and he says to each of us, "Do you see those poor tempted people? They are my sheep. I have loved them from before the foundation of the world; will you feed them for me? I have called them out of the world by victorious grace, will you feed them, for me? I have provided abundant pasture for them, will you feed them for me? I have bought them with my blood, behold the memorials of my purchase in my hands and my feet, my head and my side; will you feed them for me? I have loved you also, and you love me; will you feed my sheep for me? I will feed you, will you feed them? Your bread shall be given you, and your water shall be sure; will you feed my beloved ones for me? I have gone to prepare a place for them in my own sweeter pasturages on the hill-tops of glory. Will you feed them till I come again? I will feed them through you by the Holy Spirit, will you be my instruments?" Do we not all reply, "Beloved Master, we think it our highest honour to be privileged thus, and cost us what it may, we will spend our lives in feeding thy sheep"? Brethren, say not much by way of vow, but say much by way of prayer. Lord, help us all henceforth to feed thy sheep! Amen.
Spurgeon's Encyclopedia of Sermons