The Public Restoration of Peter

Transcript

GR 420
11/8/1981
The Public Restoration of Peter
JOHN 21:15-17
Gil Rugh

John 21 in your Bibles. John's gospel, chapter 21. We're coming to the conclusion of our study of this rather extended gospel, and in many ways chapter 21 pulls together some matters that perhaps would be left on our minds as questions. One in particular—what about the Apostle Peter? We saw something of his denials of the Lord, and what about his restoration? Now we assume that has occurred. Jesus appears to Peter—and one of the other gospel writers takes note of that—that the Lord has arisen and appeared to Peter. He is here with the disciples in chapter 21. In fact, he takes the leadership in encouraging them to go fishing, and they join with him in a fruitless night of fishing. And then Jesus comes on the scene, gives them instruction, and immediately a great catch of fish is made. These men are reminded and made aware that it is Jesus Christ who is present with them again. We looked at little bit at the fact that these were indeed fishermen that God had chosen, and God has chosen, by and large, to use every day, average, ordinary people in the accomplishing of His work in the world. He calls some who are exceptional in various ways. But by and large, He has chosen to use the common, average, ordinary person. People like we are. Even when He does call someone who is exceptional, His use of them again depends on His power at work in their life. The Apostle Paul we saw as an example. So for all of us, we are on equal ground in that as children of God, believers in Jesus Christ, it is the Spirit of God who indwells us to accomplish God's purposes in and through us which enables us to be effective in the realm of service that God has called and appointed us to. It's not a matter of our power and our doing, but it is a matter of His doing in and through us.

They're having breakfast that Christ has prepared for them. And we noted in verse 14 that this is the third time that Jesus was manifested to His disciples. He appeared more than three times since His resurrection, but to the disciples as a group. Not every single disciple is present—there are seven present on this occasion in chapter 21. But this is the third time He has appeared to the disciples as a group, with a number of them present together. But this occasion is not over with the end of verse 14, but after breakfast a significant confrontation occurs between Jesus and Peter. Because the denials of Peter have been clearly presented. We assume he has been restored. He seems to be accepted back by the disciples, but again the disciples have not moved on and out in the ministry that God has for them. One thing for Peter as one who denied the Lord to take the lead and say "Let's for fishing." Another thing, as the spiritual ministry will unfold and develop in the Book of Acts for him to be accepted as the spiritual leader and guide among the disciples.

Now what verses 15-17 do is record the public restoration of Peter, so that all the disciples present here are reminded that Jesus and Peter do enjoy a love relationship together, and that Christ has commanded Peter to carry on that ministry of service to the flock that he was involved in even before his denial.

Look back in chapter 18, the denials of Peter, just as a reminder, because it forms a background for the discussion in the three verses we'll be looking at together today. In chapter 18 you remember Christ has been arrested, going through His various trials. Verse 17, "The slave-girl therefore who kept the door said to Peter, 'You are not also one of this man's disciples, are you?'
He said, 'I am not.'” This is his first denial, to this slave-girl.

Down in verse 25, "Now Simon Peter was standing and warming himself. They said to him, 'You are not also one of His disciples are you?' He denied it, and said 'I am not.'" The second time He denies Him before these at the fire warming themselves.
Then down to verse 26, "One of the salves of the high priest, being a relative of the one whose ear Peter cut off, said, ’Did I not see you in the garden with Him?’ Peter therefore denied it again; and immediately a cock crowed.” That three-fold denial.

Now we come over to chapter 21. That will be the background, and we’ll see that three times the question will be placed to Peter, "Do you love Me?" Three times he will respond in the affirmative. I take it, it parallels that three-fold denial, this three-fold affirmation of his love and trust in Jesus Christ. Verse 15. "So when they had finished breakfast, Jesus said to Simon Peter, ’Simon, son of John, do you love Me more than these?' He said to Him, 'Yes, Lord; You know that I love You.’ He said to him, 'Tend My lambs.”’ After breakfast is over, Jesus initiates the conversation with Simon in the presence of the disciples. I think again, we have to appreciate that this is a rather public interchange. Jesus did not call Peter off on the side, but it is done for Peter's benefit and the benefit of those observing as well. And He says, "Simon, son of John..." Simon being the name of Peter. Before Christ had addressed him earlier in John and said he would be called Peter, a stone, a rock. Some manuscripts have "son of Jonah" so you may have that in your Bible. Son of Jonah, son of John...rather formal way to address him. "Do you love Me more than these?" We have a song, "Lovest Thou Me More Than These?" I think the "than these" here in the context is referring to the other disciples.
Simon, son of John, do you love Me more than these disciples love Me? Do you have a greater love for Me than these other disciples have for Me? Is your love greater than their love? Now remember, Peter had affirmed this more than once, that he had a love that surpassed the love of other disciples. His love was stronger and deeper, and knew no limits or bounds. And when everyone else had abandoned Christ, forsaken their love for Him, Peter would be true.

Look back in John 13, in the upper room on the evening before the crucifixion. The command had been given in verse 34 of loving and loving one another even as I have loved you. Their love in relationship to one another, the importance of that relationship. And then down in verse 37, "Peter said to Him, ’Lord, why can I not follow You right now? I will lay down my life for You.' Jesus answered, 'Will you lay down your life for Me? Truly, truly, I say to you, a cock shall not crow, until you deny Me three times.”' I will lay down my life for you—there is no limit, no bounds on my love. Even to the point of death. And remember, greater love hath no man than this that a man lay down his life for his friends.

Back up to Matthew 26, verse 31, "Then Jesus said to them, 'You will all fall away because of Me this night, for it is written, 'I will strike down the shepherd, and the sheep of the flock shall be scattered.' But after I have been raised, I will go before you to Galilee.' But Peter answered and said to Him, 'Even though all may fall away because of You, I will never fall away.'" Note the comparison there. If everyone else turns from You, forsakes You, I will never fall away. Then Jesus tells Peter that he will deny Him three times before the night is over.

Now when you come to John 21, Jesus picks Peter up at that point and says, "Peter, do you love Me more than these?" There was a time when Peter had a greater confidence, that was not really confidence but it was cockiness. It was arrogance. He saw himself more in love with Jesus Christ than anyone else was, having a firmer, stronger, more sacrificial love than anyone else had. And some of those who were weaker, not as strong in their love as I am, they might abandon You, but never me. "Now what about that, Peter?" Incidentally, we ought to take note. That's always a bad sign—when I am beginning to look down on other believers. In my heart I'm thinking, I love the Lord more than they do. They don't love Him like I do, they're not committed to Him like I am. We need to back up and stop and look closely. There's a confidence in self that has that kind of attitude toward other believers that Peter was manifesting.

Peter responds to Him in verse 15. He said to Him, ’Yes, Lord, You know I love You.'" Now note the answer. "Yes, Lord" to the question. "You know I love You." The interesting thing to note is that he doesn't include the "more than these." "Yes, Lord, You know I love You." He's dropped off something important here. "Not more than these." I'm not comparing my love with them, Lord. You know I love You. Secondly, you don't see Peter saying "Yes, Lord, I know in my heart of hearts that I love You." But it's "Yes, Lord, YOU know I love You." There is not the same over-confidence, cockiness here. I know my heart and there is no doubt, Lord, that I love You. But rather a casting himself on the knowledge of the Lord. "Yes, Lord, You know I love You." No comparison, no consideration in relationship to the love of others. Jesus gives him a command, and we’ll pick these commands up at the end after we've looked at these three verses. But you ought to note as we go along. Each of these questions ends with a command given in the present tense, imperative. So it's not a soft recommendation, but a command from the Lord to Peter—You be tending My sheep! That's given as a command for Peter. Tend to My Sheep. The word "tend" here means to feed. "Feed My lambs!" My young sheep. That's not the end of it.

Verse 16. The question is repeated. "He said to him again a second time 'Simon, son of John, do you love Me?'" Now note, it's repeated by without the comparison. Peter said "Yes, Lord, You know that I love You." Alright, we've dealt with the "more than these." "Simon, son of John, let Me ask you, do you love Me?” "Yes, Lord, You know that I love You." The question is zeroed in. Not "more than these" but, "Do you love Me? Is your love for Me genuine and real?" Peter answers, "You know that I love You."

Verse 17. "He said to him the third time..." And again, as you put yourself in this situation, try to picture it with the disciples all sitting around and Peter being addressed before them all. His love for Christ being called into question, and his first response is not accepted and the matter dropped. His second response, now a third time to question.

He said to him a third time, 'Simon, son of John, do you love Me?' Peter was grieved because He said to him the third time, 'Do you love Me?"' This causes grief to Peter. Perhaps he's reminded of his three-fold denial. Perhaps the disciples perceive the pattern in the questioning. The third time and Peter could not forget. The disciples could not forget that they had heard and been aware that Jesus had said "Before the cock crows three times you will deny Me." Now the third time, and Peter is grieved. What can he say? "He said to Him, 'Lord, You know all things; You know that I love You.'" Peter loves Him. There's no question in His heart, and you note the confidence and assurance He has in Jesus Christ and His knowledge. "You know all things..." You see, any curtain is pulled back. "You know all things. You know what I'm like on the inside. This is just between us" as the disciples observe. "You know what my heart is. You know I love You." And Christ gives him again a command, "Feed My sheep." We ought to note through this section, and you probably have a note in your Bible, that there are two different words for love that are used. In the first question, verse 15, Jesus asks him, "Do you love Me more than these" and He uses the Greek word agapeo for love. That word we're familiar with, agape love, agapeo love? That self-sacrificing love? Peter answers at the end of verse 15, "Yes, Lord, You know that I love You." He uses a different word for love. He uses the word phileo for love. Word like we have for Philadelphia. It denotes a family love, more emotion, more passion connected with this kind of love. Often related to family kind of love. The second time around, in verse 16, Jesus asks him again, "Do you love Me?" and He uses the word agapeo again. Peter responds with phileo.

Down in verse 17, Jesus asks him, 'Do you love Me?' and He uses Peter's word, phileo instead of agapeo. Peter is grieved that He would question that, and again responds with a phileo response like MI have a phileo love for You." Now the question is, is there any significance in this exchange in the difference in words? These are words that have different emphasis in some places and they come to blend together. If there is a difference being indicated, it probably is on the aspect of the self-sacrificing, completely giving love. And Jesus is asking Peter, Do you have an agapeo love, a love of total sacrifice for Me? And Peter is unable to commit himself, perhaps because of his previous denial. There is no doubt about that warmth of love I have for you, that family love I have for You. And then in verse 17, Jesus even questions that which causes Peter grief. I think perhaps there is some indication in John that these words blend together and the distinction is not being emphasized that strongly. That in verse 17, what causes Peter grief is that Jesus raises that question a third time. Rather than the kind of love being brought into question, the fact that three times Jesus would question his love. Both loves are good love. Phileo love is not a lower or less significant love than agapeo love. It perhaps has a little different emphasis in some places, in some passages. But they often blend together. Look at a couple of passages in John. We'll see some of the similarities. In John chapter 14, verse 23, "Jesus answered and said to him, 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him."' The word love here is the word agapeo. Look over in chapter 16, verse 27, "...for the Father Himself loves you, because you have loved Me, and have believed that I came forth from the Father." And in verse 27 of chapter 16, that word is phileo for love. And you note how similar the contexts are in chapter 14, verse 23 and chapter 16, verse 27. An agapeo was used in one verse, and phileo in the other. So they can blend together. God's love for us is expressed both in agapeo and in phileo love.

In chapter 3 of John, verse 35, talking about the Father's love for His Son, Jesus Christ. "The Father loves the Son, and has given all things into His hand." That word love there is agapeo love. Look over in chapter 5, verse 20, "For the Father loves the Son...” That’s the word phileo. So we want to be careful when we do make a distinction between these two words for love that we don't talk about phileo love as an inferior kind of love. It has more the connotation of a family relationship. It’s never said that God has a phileo kind of love in the context of the world, always in the context of believers. But for believers, they are the recipients of the agapeo love and phileo love.

One other passage—over in chapter 19 of John, one of the comparisons of two verses. Chapter 19, verse 26, John is referred to as the disciple whom Jesus loved. "When Jesus therefore saw His mother, and the disciple whom He loved...” That's the word agapeo there.

Down in chapter 20, verse 2, "So she ran and came to Simon Peter, and to the other disciple whom Jesus loved..." and that's the word phileo. So John is referred to as the disciple whom Jesus loved and both agapeo and phileo are used to refer to that love.

So I think perhaps in John chapter 21, there is a possibility that these loves are used without distinction on the kind of love being talked about.
If a distinction is being emphasized, then it's a question do you have total self-sacrifice type of love. And while Peter is not to the point of being able to commit himself to that because of the recent denial, there is no doubt about the family love and affection and depth of love that he has for Christ. And even when Christ questions that, Peter is grieved. Otherwise, it's just a question of his love period, which seems to perhaps fit the context a little more clearly.

"Do you love Me?” I think it's important in the connection here to see what does it mean to love Christ, what is entailed there? I mentioned that three times in these verses, verse 15, 16 and 17, you have Christ giving a command to Peter. I think perhaps there is a connection made here—what does it mean to love Christ? Well, Jesus said it means to obey Him, to keep His commandments. Peter professes his love, Jesus gives him a commandment. Peter professes his love, Jesus gives him a commandment. Peter professes his love, Jesus gives him a commandment, and the manifestation of his love will be seen in his obedience to what Christ commands him.

Look over in John chapter 14, verse 23. "Jesus answered and said to him, 'If anyone loves Me, he will keep My word..."' Evidence of love for Jesus Christ is obedience to His commands, obedience to His word. "He who does not love Me does not keep My word, and My words are the Father's words." So, love is in the context of obedience.

Look over in 1 John chapter 5, verse 2, "By this we know that we love the children of God, when we love God and observe His commandments. For this is the love of God, that we keep His commandments..." Now it's important to note that in John's writings, when he’s talking about commandments, he's not talking about the Ten Commandments here. There's a different word that he uses for the Mosaic Law or the Ten Commandments than the word he uses here. He's talking about the instructions and commands of Jesus Christ. This is the love of God, when we keep His commandments. So our love is very tangible and evident in our obedience.

Over in 1 John chapter 3 we see His commandments laid out. Verse 23, "And this is His commandment, that we believe in the name of His Son Jesus Christ, and love one another just He commanded us." So the question, do we love Jesus Christ? Do we keep His commandments? Have we believed in the Son of God as the One who died for us? That's the basic question, and secondly then, are we manifesting our love for one another? Are we obeying His commandments to us as His children? You come back to John chapter 21 that are given to Peter. Present imperatives, things Peter is constantly to be about doing, feeding and shepherding. Two things commanded here. In verse 15, "Tend My lambs." That word tend means to feed. The word used down in verse 17 also, "Feed My sheep." The word lamb is used at the end of verse 15, which would be the young sheep. They are to be fed. The little ones, I take it referring to the younger ones, the immature, as well as the older more mature are to be fed. In the midst of the command in verse 16, "to shepherd My sheep." I take it what is involved is the shepherding primarily with the focus on the feeding of the sheep. Peter is given instruction and commands involved in feeding and caring for the people of God. This is crucial because later Christ is gone in Acts from the earth, in bodily form, but the ministry goes on. Could there be any question, should we trust Peter with these responsibilities? Should we give him these kind of responsibilities? Wait, remember that morning by the sea when Christ commanded Peter to be feeding the lambs, shepherding the sheep? No question about his responsibility. I think it's crucial to see here that the basic requirement for caring on a ministry of feeding and shepherding is love for Jesus Christ. That is basic and foundational. He doesn't say to Peter, Do you have enough knowledge? Do you have enough wisdom? There's a place for wisdom. Do you have enough facts in your grasp? There's a place for facts in the grasp, but all of that is founded by love for Jesus Christ. And that is the basic qualification and requirement that Jesus draws upon to give Peter responsibility in ministering to the flock of God. "Do you love Me? Feed My lambs." "Do you love Me? Shepherd My sheep." "Do you love Me? Feed My sheep." Based and founded on a love relationship with Jesus Christ. This matter of feeding and shepherding. Go back to Jeremiah chapter 3. This is where God promises Israel in coming days to give them shepherd to care for them. Note what He says in Jeremiah 3, verse 15, "Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding." Note. Shepherds after My own heart, who will feed you. Similar kind of pattern that we have in John 21. "Do you love Me? Feed My sheep." Shepherds after My own heart, those who are in love with Me, thus who are like Me in their concern and compassion for the sheep. They will feed you on knowledge and understanding. Feed them basically on the Word of God, the revelation of God. The responsibility of the shepherd is to feed the sheep, the people, according to the Word of God.

Ezekiel chapter 34. A great chapter where God condemns the shepherds of Israel because they have not carried on the ministry that God says they are to have. In Ezekiel chapter 34, verse 2, "Son of man, prophesy against the shepherds of Israel. Prophesy and say to those shepherds, ’Thus says the Lord God, ’Woe, shepherds of Israel who have been feeding themselves! Should not the shepherds feed the flock? You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without feeding the flock. Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. They were scattered for lack of a shepherd, and they became food for every beast of the field and were scattered. My flock wandered through all the mountains and on every high hill, and My flock was scattered over all the surface of the earth; and there was no one to seek for them.’ Therefore, you shepherds, hear the word of the Lord: ’As I live,’ declares the Lord God, ’Surely because My flock has become a prey, My flock has even become food for all the beasts of the field for lack of a shepherd, and My shepherds did not search for My flock, but rather the shepherds fed themselves and did not feed My flock; therefore, you shepherds, hear the word of the Lord: 'Thus says the Lord God, ’Behold, I am against the shepherds, and I shall demand My sheep from them and make them cease from feeding sheep. God demands an accounting of those who are shepherding. They did not feed the flock. They did not nourish them on the Word of God. Did not protect them with the Word of God. Very similar to the development in Ephesians chapter 4 where pastors, shepherd/teachers, are given to the body to nourish the flock, that they might not be driven by every wind of doctrine, might not be deceived by the cunning craftiness of false teachers. May not become prey for those who promote false doctrines, to wean them away from the Lord and thus make them prey for themselves. The shepherds are responsible to nourish and feed and develop the flock.

We ought to note here that the shepherds are responsible to nourish and feed the flock. Thus the sheep should be looking for shepherds to nourish them as 1 Peter 2:2 says, "As newborn babes desire the pure milk of the Word of God that you might grow in respect to your salvation." The prophets said a terrible situation had come about, that the priests and the prophets alike lie, they prophesy falsely, and my people love to have it so. Paul warned Timothy that there would be people who would heap to themselves teachers having itching ears. So you have the double catastrophe—the shepherds do not feed, and the people love to have it so. They are not looking for the Word of God, Jeremiah 15:16 describes it as it should be for us as children of God—Thy words were found and I did eat them, and Your Word was unto me the joy and rejoicing of my heart because I am called by Your name, 0 Lord God of hosts! We the sheep of God ought to be desirous of being fed the Word of God, to be nourished and developed. It is the responsibility of the shepherd to see that the sheep are fed and nourished on the Word of God.

Crucial in this, in John 21 Jesus says to Peter, "Feed MY lambs. Shepherd MY sheep. Feed MY sheep." These sheep belong to God. They are the possession of Jesus Christ. They are not my sheep, they are not your sheep. They are HIS sheep. That's why He demanded an accounting in Ezekiel 34. He gives instruction on how His sheep are to be cared for. The shepherd must be careful that He is following the instructions of the owner. Sometimes there are ideas from among the sheep—that's what Paul wrote to Timothy and warned him? They heap to themselves teachers having itching ears. This is what we want to hear. This is what we like to be told. Don't tell me I'm a sinner. Don't tell me about hell. Don't tell me about those things, tell me this. The shepherd must be careful he tells them what God says to tell them. He feeds them what God has given them to be fed upon.

Over in John chapter 10, that great chapter on Jesus as the Good Shepherd. John chapter 10, verse 11, "I am the good shepherd..." the supreme shepherd. He is the good shepherd who lays down His life for the sheep. Verse 14 He says it again, "I am the good shepherd..." and the sheep hear and follow His voice. So that's why as the shepherd ministers the Word of God, those who are truly the sheep of God respond to that nourishment. Those who are not the sheep of Jesus Christ are not interested in the nourishment that He provides. That's an evidence of whether you are really one of the sheep of Jesus Christ. Do you respond to Him as you hear His voice in the Word of God.
Hebrews chapter 13, verse 20 calls Jesus that Great Shepherd who was brought again from the dead. Hebrews 13, verse 20, ""Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord..." He is the good shepherd, He is the great shepherd. So when Peter is commanded to shepherd the sheep, it is the good shepherd, the great shepherd, the chief shepherd who is giving Him responsibility in shepherding the flock under His leadership.

In Acts chapter 20, verse 28, Paul spoke to the Ephesian elders and told them that they had the responsibility to shepherd the flock. "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers to shepherd the church of God which He purchased with His own blood." It’s His church, it's His flock which is being shepherded.

One other passage on this. First Peter chapter 5. It’s interesting to see here how Peter carried this out. First Peter chapter 5, verse 1, "There- fore, I exhort the elders among you, as your fellow-elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you.” So as Christ the great shepherd had commanded Peter, "Shepherd the flock. Feed the sheep." so now Peter addresses the elders and says to them, "Shepherd the flock. Not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory."

So back in John chapter 21, this ministry of shepherding, feeding the sheep, committed to Peter here. We see the development of it in other passages to others as well, this ministry is given. All of us are involved in one way or another in this ministry to the flock. Ephesians chapter 4 develops this with the spiritual gifts, that as we minister to one another, we are built up. But particularly, those given the shepherding responsibility are to see that the flock is being fed. That's why pastors/teachers are addressed in Eph. 4:11 shepherds who teach, who feed the flock. We need to be careful as the flock that we are looking to those who will feed us according to the Word of God. Am I being fed on the Word of God? Being nourished on the Word that I might mature as God intends me to?

I think it's important to note in this section, these verses, what is happening with Peter as well. We mentioned at the beginning that Peter has been forgiven, has been restored to prominence in service. It's a key section in recognizing the grace of God at work in the life of a child of God. Sometimes we as believers are more unforgiving that God. We think there is some kind of penance that is to be meted out. Isn't this just too simple and just too easy? Besides, it's too quick! It's just been a short time ago that Peter was guilty of denying the Lord—not once, not twice but three times! And now in that short of time you want to lay upon him such tremendous responsibility to feed and shepherd the flock of God? That's exactly what Jesus Christ does. In grace and mercy, Peter is forgiven. He's not half forgiven and he'll work off the other half. He is totally forgiven! And restored to a place of ministry and effectiveness for Jesus Christ. Now there is a proper attitude manifested on Peter's part toward his sin. We saw Peter weeping over that. There is a recognition of his sin. Here you see that he doesn't have that same arrogance and cockiness in his responses. Important for us to see the restoration that takes place. There are not second class citizens in the body. There are Christians who are sinning and they must be dealt with firmly. But when a Christian deals with his sin and ceases it, he is not forever a second class citizen among believers. Just as forgiven, just as restored in the body as anyone else is. We need to be careful in our attitude. Well, you know, it's only been ten years since they did that. We need a little more time. We sometimes get angry—why should they? There was a time when they failed. You know the amazing thing? Even with this, in John 21, Peter is not going to be perfect from here on out. This is not saying, "Alright, Peter, you had your three strikes. We washed them off but don't let it happen again." Now of course, Peter is not to sin again but he does. Remember in Galatians chapter 2 when Paul writes, down in verse 11, that Peter sinned by his conduct with Jews and Gentiles. He wouldn't associate with Gentiles when the Jews were around. Paul says, "I withstood him because he was wrong." So, just because Peter had sinned and now had been restored doesn't mean he doesn't ever err again. Now I don't want you to take this wrongly and say, "Oh well, then we're free to sin, and here I am a preacher. I can go out and sin all I want. Don't think you're going to fire me because you just forgive me and we'll go on until I sin again." That's not the issue. Sin has to be dealt with firmly, and one of the patterns I think here is that it is done openly. And even the restoration is a public matter here, before the disciples. The sin was written down by John for all to see and also now, the restoration now is. This confrontation takes place, this exchange of the questioning of his love takes place before the disciples. You'd think Peter would be saying, "Lord, don't you think we could talk about this in private? I don't really like to talk about this with John listening, and besides he'll probably write this down and what'll be the end of it?" Here we are 2,000 years later reading about it. But that's not the case. It's dealt with in that manner on that level. I think there's a good principle here—sin is dealt with that way and also the restoration is dealt with that way. And there's no question. It's done. It's dealt with. It's behind us. It's over. Remember Galatians chapter 6, that brethren, whenever you see one overtaken in a fault, you who are spiritual should restore such a one with the spirit of meekness. He's restored. You have to put him back in proper order. Second Corinthians chapter 2 Paul gives the same instruction. To reaffirm your love for such a one. Don't let there be any question about your love for that one. They are restored.

So interesting here as we come. We're still not quite done with Peter. He's still going to step off the track before the chapter is over, so he's not perfect in everything he does. But he has been restored to the place of usefulness. We as believers ought to take that encouragement, too, ourselves. Not only in our attitude towards others, but in meek Christians who for one reason or another are having a hard time forgiving themselves. Any number of times Christians have come and asked, "Do you think I could have committed the unpardonable sin?" Christians that are walking under a load and weight of guilt. Now you ought to if you are indulging in sin, and you'd better heed to the pressure of the spirit to deal with the sin and forsake it. No place in Scripture is there an allowance for a light attitude towards sin. But once the sin has been dealt with and forsaken, then I ought not to be laboring under a load of sin and guilt and worry. It’s done. It does Peter no good to spend the next four years worrying about the fact that he denied the Lord. Beating on himself for being so unfaithful at a crucial time like that. The Lord picks him up and he goes on, and you find Peter preaching in Acts chapter 2 just like it never happened. He’s not dwelling on that, living in that realm any longer. It's forgiven, it’s done, and he’s back on track. And we as believers need to be careful we function that way as well. Otherwise, it becomes a trap of the devil to spin us off in our effectiveness in the body. God has an effective ministry for Peter to carry on. There's no time for Peter to be walking in the gutter bemoaning ”How did I do that?” Recognize the forgiveness of the Lord, the ministry the Lord has for him, and get on with doing it. We add sin to sin by failing to deal with the sin as God says and then continuing on. For Peter, it's done, it's cared for, it's over. It's exciting, he is given an exalted, important ministry—shepherding and feeding the sheep of God. Would I want him to shepherd and feed me? One who would sin like that? Well, God appoints the shepherds. Now again, I don't want you to go the other side and say "Gil says it doesn't matter if shepherds sin.” It does. Elders who sin are to be rebuked before all. Might learn to fear that sin is dumped out for all to see and they are dealt with harshly. But to see that when sin is dealt with and abandoned, it is dealt with and done. We as believers have forgiveness, and if God has forgiven me, if God has forgiven you, should we not be forgiving one another? That's the standard and the foundation.

So, Peter? Do you love Me? That's the basic question. That's foundational. Then, Peter, in light of your love for Me, I want you to carry on this ministry for Me.

The question for us as believers—Do we love Him? As believers. Remember the church at Ephesus in Revelation chapter 2? ’Oh you're great in sound doctrine. Boy you don't let those false apostles slip through, do you? You try them and show them for what you are! But nevertheless, I have something against you. You've left your first love.' You say, Wait a minute. Would we be trying false prophets if we didn't love You? Evidently so. Good, strong, sound doctrinal fervor, and a lack of love for Jesus Christ. So we need to be careful. Do we love Him? Are we in love with Him, the person of Jesus Christ? Is that the foundation for our ministry? But I say, Oh but I know the Word so much better than so many people. That's what qualifies me. No, it's not. The basic qualification is my love for Jesus Christ. Now for effective service for Him, I need to know the Word. But the facts of the Word apart for love for Him will not produce an effective ministry.

More basic question then. Have you come to love Him at all? Are you His child? Are you one of His sheep? Have you come to obey Him? This is His commandment that we believe in His Son Jesus Christ. Have you come to believe that Jesus Christ the Son of God died for your sins? If not, you're not in love with Him. You say, Wait a minute. You don't know all I do for Jesus Christ. But the only basic question is, Do you believe in Him as the One who died for you? Are you in love with Him? Is He the object of your affection? He ought to be. Is He the One upon whom you are basing your salvation? Are you relying upon Him as the One who died for you? It's possible for you to love Him today because He first loved you. It's not that we loved God, but that God loved us and sent His Son to be the satisfaction for our sins so that we might believe in Him and have forgiveness of sins, and be those who are in love with Him and be the objectives of His love. Let's pray together.

Father, how we praise you today for the love relationship we can enjoy with You. What a privilege to declare our love for your Son, Jesus Christ. We rejoice in this brief account with the Apostle Peter. Lord, as we see grace at work in restoring and establishing him in service for Yourself. Lord, we thank you for the greatness of our salvation that provides continual cleansing and forgiveness. Lord, for the ministry committed to us. Help us to see that it is founded upon