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15. When, therefore, they had dined. The Evangelist now relates in what manner Peter was restored to that rank of honor from which he had fallen. That treacherous denial, which has been formerly described, had, undoubtedly, rendered him unworthy of the apostleship; for how could he be capable of instructing others in the faith, who had basely revolted from it? He had been made an Apostle, but it was along with Judas, and from the time when he had abandoned his post, ²³⁰²³⁰     “Depuis qu’il avoit este lache et desloyal;” — “since he acted the part of a coward and a traitor.” he had likewise been deprived of the honor of apostle-ship. Now, therefore, the liberty, as well as the authority, of teaching is restored to him, both of which he had lost through his own fault. And that the disgrace of his apostacy might not stand in his way, Christ blots out and destroys the remembrance of it. Such a restoration was necessary, both for Peter and for his hearers; for Peter, that he might the more boldly execute his office, being assured of the calling with which Christ had again invested him; for his hearers, that the stain which attached to his person might not be the occasion of despising the Gospel. To us also, in the present day, it is of very great importance, that Peter comes forth to us as a new man, from whom the disgrace that might have lessened his authority has been removed.

Simon (son) of John ²³¹²³¹     “Simon (fils) de Jona;” — “Simon (son) of Jonas.” lovest thou me? By these words Christ means that no man can faithfully serve the Church, and employ himself in feeding the flock, if he do not look higher than to men. First, the office of feeding ²³²²³²     “La charge du Pasteur;“ — “the office of Pastor or Shepherd.” is in itself laborious and troublesome; since nothing is more difficult than to keep men under the yoke of God, among whom there are many who are weak, others who are wanton and unsteady, others who are dull and sluggish, and others who are slow and unteachable. Satan now brings forward as many causes of offense as he can, that he may destroy or weaken the courage of a good pastor. ²³³²³³     “De tons bons pastcurs;“ — “of all good pastors.” In addition to this, we must take into account the ingratitude of many and other causes of disgust. No man, therefore, will steadily persevere in the discharge of this office, unless the love of Christ shall reign in his heart, in such a manner that, forgetful of himself and devoting himself entirely to Christ, he overcomes every obstacle. Thus Paul declares this to have been the state of his own feelings, when he says,

The love of Christ constraineth us, judging thus, that if one died for all,
then all must have been dead,
(2 Corinthians 5:14.)

For, though he means that love with which Christ hath loved us, and of which he hath given us a proof by his death, yet he connects with us that mutual love which springs from the conviction of having received so great a blessing. Ungodly and false teachers, on the other hand, are pointed out by him in another passage by this mark, that they do not love the Lord Jesus, (1 Corinthians 16:22.)

Those who are called to govern the Church ought, therefore, to remember that, if they are desirous to discharge their office properly and faithfully, they must begin with the love of Christ. Meanwhile, Christ openly testifies how highly he values our salvation, when he employs such earnest and striking language in recommending it to Pastors, and when he declares that, if the salvation of their flock be the object of their earnest solicitude, he will reckon it a proof of the ardor of their love to himself. And, indeed, nothing could have been spoken that was better fitted for encouraging the ministers of the Gospel, than to inform them that no service can be more agreeable to Christ than that which is bestowed on feeding his flock. All believers ought to draw from it no ordinary consolation, when they are taught that they are so dear and so precious in the sight of the Son of God, that he substitutes them, as it were, in his own room. But the same doctrine ought greatly to alarm false teachers, who corrupt and overturn the government of the Church; for Christ, who declares that he is insulted by them, will inflict on them dreadful punishment.

Feed my lambs. The word feed is metaphorically applied by Scripture to any kind of government; but as the present subject is the spiritual government of the Church, it is of importance to observe what are the parts of which the office of pastor or shepherd consists. No idle rank is here described to us, nor does Christ bestow on a mortal man any government to be exercised by him in a confused manner according to his own pleasure. In expounding the Tenth Chapter, we have seen that Christ is the only Pastor or Shepherd of the Church. ²³⁴²³⁴     See Vol. 1, p. 394. We have seen also why he takes this name to himself. If, is, because he feeds, that is, he governs his sheep, because he is the only true food of the soul. But because he employs the agency of men in preaching doctrine, he conveys to them also his own name, or, at least, shares it with them. Those men, therefore, are reckoned to be Pastors in the sight of God, who govern the Church by the ministry of the word under Christ, who is their Head. Hence we may easily infer what is the burden which Christ lays on Peter, and on what condition he appoints him to govern his flock.

This enables us plainly to refute the wicked adherents of the Church of Rome, who torture this passage to support the tyranny of their Popery. “To Peter” they tell us, “in preference to others, it is said, Feed my sheep ” We have already explained the reason why it was said to him rather than to the others; namely, that being free from every disgraceful stain, he might boldly preach the Gospel; and the reason why Christ thrice appoints him to be a pastor is, that the three denials, by which Peter had brought on himself everlasting shame, may be set aside, and thus may form no barrier to his apostleship, as has been judiciously observed by Chrysostom, Augustine, and Cyril, and most of the other Commentators. Besides, nothing was given to Peter by these words, that is not also given to all the ministers of the Gospel.

In vain, therefore, do the Papists maintain that he holds the highest rank, because he alone is specially addressed; and, granting that some special honor was conferred on him, how, I ask, will they prove from this that he has been elevated to the primacy? Though he were the chief among the apostles, does it thence follow that he was the universal bishop of the whole world? To this it must be added, that all that Peter received does not belong to the Pope any more than to Mahomet; for on what ground does he claim to be Peter’s heir, and what man of sound understanding will admit that Christ here bestows on him any hereditary right? Yet he wishes to be reckoned Peter’s successor: I wish he were so. None of us hinders him from loving Christ, and from taking care to feed his flock; but to take no concern about loving Christ, and to throw aside the office of feeding, and then to boast of being Peter’s successor, is excessively foolish and absurd. Now, as Christ, in assigning to Peter the duty of teaching, did not intend to erect a throne for an idol or for a murderer of souls, that by means of it he might miserably oppress the Church, so he stated in a few words, what kind of government of the Church he approves. This removes the mask from all the mitred bishops, who, satisfied with a mere theatrical display and an empty title, claim for themselves the authority of bishops.

16. Feed my sheep. Christ does not give to Peter and others the office of feeding all sorts of persons, but only his sheep or his lambs. He elsewhere describes who they are whom he reckons to belong to his flock.

My sheep, says he, hear my voice, and follow me; they hear not the voice of a stranger,
(John 10:5, 27.)

True, faithful teachers ought to endeavor to gather all to Christ; and as they cannot distinguish between sheep and wild beasts, they ought to try by all methods if they can tame those who resemble wolves rather than sheep. But after having put forth their utmost efforts, their labor will be of no avail to any but the elect sheep; for docility and faith arise from this, that the heavenly Father delivers to his Son, that they may obey him, those whom he elected before the creation of the world. Again, we are taught by this passage, that none can be fed to salvation by the doctrine of the Gospel but those who are mild and teachable; for it is not without reason that Christ compares his disciples to lambs and sheep; but it must also be observed, that the Spirit of God tames those who by nature were bears or lions.

17. Peter was grieved. Peter undoubtedly did not perceive the object which Christ had in view, in putting the same question so frequently; and therefore he thinks that he is-in-directly accused, as if he had not answered with sincerity. But we have already showed that the repetition was not superfluous. Besides, Peter was not yet sufficiently aware how deeply the love of Christ must be engraven on the hearts of those who have to struggle against innumerable difficulties. He afterwards learned by long experience, that such a trial had not been made in vain. Those who are to undertake the charge of governing the Church are also taught, in his person, not to examine themselves slightly, but to make a thorough scrutiny what zeal they possess, that they may not shrink or faint in the middle of their course. We are likewise taught, that we ought patiently and mildly to submit, if at any time the Lord subject us to a severe trial; because he has good reasons for doing so, though they are generally unknown to us.

18. Verily, verily, I tell thee. After having exhorted Peter to feed his sheep, Christ likewise arms him to maintain the warfare which was approaching. Thus he demands from him not only faithfulness and diligence, but invincible courage in the midst of dangers, and firmness in bearing the cross. In short, he bids him be prepared for enduring death whenever it shall be necessary. Now, though the condition of all pastors is not alike, still this admonition applies to all in some degree. The Lord spares many, and abstains from shedding their blood, satisfied with this alone, that they devote themselves to him sincerely and unreservedly as long as they live. But as Satan continually makes new and various attacks, all who undertake the office of feeding must be prepared for death; as they certainly have to do not only with sheep, but also with wolves. So far as relates to Peter, Christ intended to forewarn him of his death, that he might at all times ponder the thought, that the doctrine of which he was a minister must be at length ratified by his own blood. Yet it appears that in these words Christ did not speak with a view to Peter alone, but that he adorned him with the honourable title of Martyr in presence of the others; as if he had said, that Peter would be a very different kind of champion from what he had formerly shown himself to be.

When thou wast younger. Old age appears to be set apart for tranquillity and repose; and, accordingly, old men are usually discharged from public employments, and soldiers are discharged from service. Peter might, therefore, have promised to himself at that age a peaceful life. Christ declares, on the other hand, that the order of nature will be inverted, so that he who had lived at his ease when he was young will be governed by the will of another when he is old, and will even endure violent subjection.

In Peter we have a striking mirror of our ordinary condition. Many have an easy and agreeable life before Christ calls them; but as soon as they have made profession of his name, and have been received as his disciples, or, at least, some time afterwards, they are led to distressing struggles, to a troublesome life, to great dangers, and sometimes to death itself. This condition, though hard, must be patiently endured. Yet the Lord moderates the cross by which he is pleased to try his servants, so that he spares them a little while, until their strength has come to maturity; for he knows well their weakness, and beyond the measure of it he does not press them. Thus he forbore with Peter, so long as he saw him to be as yet tender and weak. Let us therefore learn to devote ourselves to him to the latest breath, provided that he supply us with strength.

In this respect, we behold in many persons base ingratitude; for the more gently the Lord deals with us, the more thoroughly do we habituate ourselves to softness and effeminacy. Thus we scarcely find one person in a hundred who does not murmur if, after having experienced long forbearance, he be treated with some measure of severity. But we ought rather to consider the goodness of God in sparing us for a time. Thus Christ says that, so long as he dwelt on earth, he conversed cheerfully with his disciples, as if he had been present at a marriage, but that fasting and tears afterwards awaited them, ²³⁵²³⁵     “Mais qu’il faloit puis apres qu’ils se preparassent, pleurer et jeuner;” — “but that afterwards they must be prepared to weep and fast.” (Matthew 9:15.)

Another will gird thee. Many think that this denotes the manner of death which Peter was to die, ²³⁶²³⁶     “De laquelle Pierre devoit mourir.” meaning that he was hanged, with his arms stretched out; but I consider the word gird as simply denoting all the outward actions by which a man regulates himself and his whole life. Thou girdedst thyself; that is, “thou wast accustomed to wear such raiment as thou chosest, but this liberty of choosing thy dress will be taken from thee.” As to the manner in which Peter was put to death, it is better to remain ignorant of it than to place confidence in doubtful fables.

And will lead thee whither thou wouldst not. The meaning is, that Peter did not die a natural death, but by violence and by the sword. It may be thought strange that Christ should say that Peter’s death will not be voluntary; for, when one is hurried unwillingly to death, there is no firmness and none of the praise of martyrdom. But this must be understood as referring to the contest between the flesh and the Spirit, which believers feel within themselves; for we never obey God in a manner so free and unrestrained as not to be drawn, as it were, by ropes, in an opposite direction, by the world and the flesh. Hence that complaint of Paul,

“The good that I would I do not, but the evil that I would not, that I do,”
(Romans 7:19.)

Besides, it ought to be observed, that the dread of death is naturally implanted in us, for to wish to be separated from the body is revolting to nature. Accordingly, Christ, though he was prepared to obey God with his whole heart, prays that he may be delivered from death. Moreover, Peter dreaded the cross on account of the cruelty of men; and, therefore, we need not wonder if, in some measure, he recoiled from death. But this showed the more clearly the obedience which he rendered to God, that he would willingly have avoided death on its own account, and yet he endured it voluntarily, because he knew that such was the will of God; for if there had not been a struggle of the mind, there would have been no need of patience.

This doctrine is highly useful to be known; for it urges us to prayer, because we would never be able, without extraordinary assistance from God, to conquer the fear of death; and, therefore, nothing remains for us but to present ourselves humbly to God, and to submit to his government. It serves also to sustain our minds, that they may not altogether faint, if it happen at any time that persecutions make us tremble. They who imagine that the martyrs were not moved by any fear make their own fear to yield them a ground of despair. But there is no reason why our weakness should deter us from following their example, since they experienced a fear similar to ours, so that they could not gain a triumph over the enemies of truth but by contending with themselves.

19. Signifying by what death he should glorify God. This circumlocution is highly emphatic; for though the end held out to all believers ought to be, to glorify God both by their life and by their death, yet John intended to employ a remarkable commendation for adorning the death of those who, by their blood, seal the Gospel of Christ and glorify his name, as Paul teaches us, (Philippians 1:20.) It is now our duty to reap the fruit which the death of Peter has yielded; for it ought to be imputed to our indolence, if our faith be not confirmed by it, and if we do not keep the same object in view, that the glory of God may be displayed by us. If the Papists had considered this end in the death of the martyrs, that sacrilegious and detestable invention would never have entered into their minds, that their death contributes to appease the wrath of God, and to pay the ransom for our sins.

And when he had said this. Christ here explains what was the design of that prediction of a violent death. It was, that Peter might be prepared to endure it; as if he had said, “Since you must endure death by my example, follow your leader.” Again, that Peter may the more willingly obey God who calls him to the cross, Christ offers himself as a leader; for this is not a general exhortation by which he invites him to imitate himself, but he speaks only of the kind of death. Now, this single consideration greatly soothes all the bitterness that is in death, when the Son of God presents himself before our eyes with his blessed resurrection, which is our triumph over death.

20. And Peter, turning about. We have in Peter an instance of our curiosity, which is not only superfluous, but even hurtful, when we are drawn aside from our duty by looking at others; for it is almost natural to us to examine the way in which other people live, instead of examining our own, and to attempt to find in them idle excuses. We willingly deceive ourselves by this semblance of apology, that other people are no better than we are, as if their indolence freed us from blame. Scarce one person in a hundred considers the import of those words of Paul,

Every man shall bear his own burden, (Galatians 6:5.)

In the person of one man, therefore, there is a general reproof of all who look around them in every direction, to see how other men act, and pay no attention to the duties which God has enjoined on themselves. Above all, they are grievously mistaken in this respect, that they neglect and overlook what is demanded by every man’s special calling.

Out of ten persons it may happen that God shall choose one, that he may try him by heavy calamities or by vast labors, and that he shall permit the other nine to remain at ease, or, at least, shall try them lightly. Besides, God does not treat all in the same manner, but makes trial of every one as he thinks fit. As there are various kinds of Christian warfare, let every man learn to keep his own station, and let us not make inquiries like busybodies about this or that person, when the heavenly Captain addresses each of us, to whose authority we ought to be so submissive as to forget every thing else.

Whom Jesus loved. This circumlocution was inserted, in order to inform us what was the reason why Peter was induced to put the question which is here related; for he thought it strange that he alone should be called, and that John should be overlooked, whom Christ had always loved so warmly. Peter had, therefore, some apparently good reason for asking why no mention was made of John, as if Christ’s disposition towards him had undergone a change. Yet Christ cuts short his curiosity, by telling him that he ought to obey the calling of God, and that he has no right to inquire what other people do.