Joh 21:15-17, Act 20:28 | Barnes | STEP | Verse 15. 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 ( ): "Though all men shall be offended because of thee, yet will I never be offended." Comp. . 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--a soul made sensible of its weakness and need of strength, yet with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ; 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 . 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. (h) "more than these" (i) "Feed my lambs"

John 21:15-17

Verse 15. 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 (Mt 26:33): "Though all men shall be offended because of thee, yet will I never be offended." Comp. Jn 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--a soul made sensible of its weakness and need of strength, yet with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ; 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 Jn 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.

(h) "more than these" Mt 26:33,35 (i) "Feed my lambs" Isa 40:11, Jer 3:15, Eze 34:2-10, Acts 20:28 1Pet 5:2,4 Verse 16. 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, chapter 10.

(k) "Feed my sheep" Heb 13:20, 1Pet 2:25 Verse 17. 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 dishonour his high calling. This same charge, in substance, he had on other occasions given to the apostles (Mt 18:18), and there is not the slightest evidence here that Christ intended, as the Papists pretend, to give Peter any peculiar 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. Jn 1:42.

(m) "thou knowest all things" Jn 16:30

Acts 20:28

Verse 28. Take heed therefore. Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity.

To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Compare Col 4:17, 1Timm 4:14. Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office-- arising from flattery, and ambition, and despondency, and worldly- mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to themselves.

And to all the flock. The church; the charge entrusted to them. The church of Christ is often compared to a flock. Jn 10:1; and Jn 10:2-20; also Jn 21:16; and Jn 21:17.

The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is,

(1.) to take heed to the church; i.e., to instruct, teach, and guide it; to guard it from enemies, Acts 20:29 and to make it their special object to promote its welfare.

(2.) To take heed to ALL the flock--the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge--not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment.

Over the which the Holy Ghost. Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Ghost. It is by him,

(1.) because he had called and qualified them for their work; and,

(2.) because they had been set apart in accordance with his direction and will.

Overseers. επισκοπους. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other age, and both were applied to the same persons in the church. The same thing occurs in Tit 1:5-7, where those who in Acts 20:5 are called elders, are in Acts 20:7 called bishops. See also 1Timm 3:1-10, Php 1:1.

To feed. ποιμαινειν. This word is properly applied to the care which a shepherd exercises over his flock. Jn 21:15,16. It applies not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instructing the church, but also of governing it; of securing it from enemies, Acts 20:29 and of directing its affairs so as to promote its edification and peace.

The Church of God. This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1Timm 3:16, 1Jn 5:7. The Mss. and versions exhibit three readings: the church of GOD, τουθεου; the church OF THE LORD, τουκυριου; and the church of THE LORD and GOD, κυριουκαιθεου. The Latin vulgate reads it God; the Syriac, the Lord; the Arabic, the Lord God; the Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuin�el, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ χριστος is written χοε; the name God θεος is written θοε; the name Lord κυριος is written κοε; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject.

Which he hath purchased. The word here used περιεποιησατο occurs but in one other place in the New Testament: 1Timm 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means, to acquire or gain anything; or to make it ours. This may be done by a price, or by labour, etc. The noun περιποιησις derived from this verb, is several times used in the New Testament, and denotes acquisition. 1Thes 5:9: "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." 2Thes 2:14: "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1Pet 2:9, Tit 2:14, Eph 1:14. In this place it means that Christ had acquired, gained, or procured the church for himself, by paying his own life as the price. The church is often represented as having thus been bought with a price, 1Cor 6:20, 7:23, 2Pet 2:1.

With his own blood. With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to taking the life. Rom 3:25. The doctrines taught here are,

(1.) that the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service.

(2.) That the church is, therefore, of peculiar value-- a value to be estimated by the worth of the price paid for it. Comp. 1Pet 1:18,19.

(3.) That this fact should make the purity and salvation of the church an object of special solicitude with the ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it--if he gave himself for it--they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death--the purity and the salvation of that church--may be obtained.

(e) "heed" Col 4:17, 1Timm 4:16 (f) "overseers" Heb 13:17 (g) "feed" Prov 10:21, Jer 3:15, Jn 21:15-17, 1Pet 5:2,3 (a) "purchased" Eph 1:14, Col 1:14, Heb 9:12,14, 1Pet 1:18,19, Rev 5:9