And now Peter seems to have conquered, by his persistence, the heart of his Lord, and Jesus adopts the very phrase which Peter twice over had substituted for that which he had himself used; for he saith unto him the third time, Simon, son of Jonas (John), lovest thou me? ( φιλεῖς με;); as if he had said, "Dost thou indeed love me dearly, love me as a friend, love me with the earnestness and fervor that twice over has corrected my word into one more congenial to thee, and more ample and true than that used by myself?" This trait of Peter's character, which John has hinted on several occasions, is abundantly illustrated in the synoptic narrative and in the Acts of the Apostles. Peter was grieved because he said unto him the third time, Lovest thou me? The grief was natural. The repeated question suggests some doubt about his sincerity, and the adoption of the apostle's own word cut him with a more poignant heart-thrust? He may have thought thus: Jesus seems to distrust the reality of my personal affection. and will not accept my implication that this is more to me than the most thoughtful ἀγαπή, the most deeply meditated and measured reverence. He was grieved because a third time seems like an infinite repetition, and, if repeated thus a third time, it may be asked me again and again every day of my life. He was grieved from the irresistible analogy between the threefold denial of which he had been guilty, and this threefold interrogatory. He does not say as before, "Yea, Lord;" but commences, Lord, thou knowest ( οἶδας) all things. Omniscience is freely conceded to the Lord. All things that Peter did, thought, or felt, all his bewilderment, all his mistakes, all his impulsiveness and mixture of motive, all his self-assertion, all his weakness and disloyalty, are known; but so also all the inner springs and lines of his nobler nature, and that though he played the fool, he was a hypocrite in his denials. The Lord knew that his faith did not really fail, though his courage did; and in virtue of this breadth of the Lord's knowing, he must have come to full cognizance of the entire meaning of Peter's life. Thou (seest) hast come fully to know that I love thee! Just because thou intuitively knowest all things. The play on οἶδας and γινώσκεις is obvious (see John 10:14; John 17:3, etc.). Jesus saith to him, Feed my little sheep. £ It is said by some that, even if this be the true reading, we have simply a renewal of the tenderness and strong emotion which led the Lord to speak of the ἄρνια on the first occasion. Doubtless deep and glowing affection pervades the use of these epithets; but if this be the sole explanation, then the reason of the adoption of πρόβατα in the second commission is not evident, ἄρνια would have answered the purpose. There is distinct progress in the ideas:
First, let Peter, let the apostolic company, let any one of the successors of the apostles, learn the delicate duty of supplying the just and appropriate nourishment to those that are young in years or in graces; then let him also learn to guide, direct, protect from outward foes, the mature disciples, and preserve the discipline of the flock, seeking the lost sheep until it be found; and he will find that then a third duty emerges. The sheep that are young in heart, the old men that are childlike in spirit, the trembling sheep that need even more care than the lambs themselves, are specially thrown upon the shepherd's care. Was not Peter himself a προβατιόν? Had he not shown that he was a most imperfect master of himself? He was mature in years, but childish as well as childlike in character. He could (for a while) only see one thing at a time, and he was impatient of the future. Mark welt his characteristic words, "Depart from me, for I am a sinful man. O Lord!" "That be far from thee, O Lord!" "Why cannot I follow thee now?" "Thou shall never wash my feet!" "Not my feet only, but my hands and my head!" "Let us build for thee three tabernacles!" "Not so; I have never eaten anything common or unclean!" These are familiar illustrations of the childishness and infantile simplicity, babyish audacity, of the old disciple. Even after the Lord has risen from the dead, Peter ventures to correct his language. Christ, moreover, accepts his persistent alteration of the word for "love" item the lips of this προβατίον. Thus the Lord summons him to undertake a duty which he would on reflection be specially able to appreciate.