BEMA Episode Link: 302: John — Do You Even Like Me?
Episode Length: 41:45
Published Date: Thu, 27 Oct 2022 01:00:00 -0700
Session 6
About this episode:

Marty Solomon and Brent Billings listen in on the restoration of Peter and consider the conclusion John writes for his Gospel account.

BEMA 131: Betrayal

Pre-order: Asking Better Questions of the Bible by Marty Solomon

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 302 Study Notes: John — Do You Even Like Me

Title & Source Summary

This episode focuses on John 21:14-25, examining the restoration of Peter after his denial of Jesus during the crucifixion. Marty Solomon and Brent Billings explore the linguistic nuances of the Greek words for love (agape and phileo) in Jesus’s three-part questioning of Peter, along with the symbolic patterns of “threes” throughout the passage. The discussion includes Jesus’s prediction of Peter’s future martyrdom and John’s concluding statements about his Gospel account.

Key Takeaways

• Pattern of Restoration: Peter’s three-part restoration directly corresponds to his earlier three-part denial of Jesus, demonstrating God’s complete forgiveness and reinstatement • Linguistic Debate: The distinction between agape (divine/unconditional love) and phileo (brotherly/friendship love) in Jesus’s questions may reveal Peter’s emotional state and Jesus’s gracious accommodation • Mission Continuation: Despite Peter’s failures, Jesus entrusts him with shepherding both “lambs” and “sheep,” possibly representing different groups within the early Christian community • Prophetic Warning: Jesus foretells Peter’s future martyrdom, indicating that discipleship may require ultimate sacrifice • Gospel Purpose: John concludes by emphasizing the selective nature of his account and the impossibility of recording all of Jesus’s works

Main Concepts & Theories

The Three-Part Pattern Structure

The episode identifies multiple patterns of “threes” that create theological symmetry:

  • Peter’s three denials → Peter’s three restorations
  • This being the third post-resurrection appearance to the disciples
  • The later pattern in Acts with Peter’s vision of the sheet (three times)

This literary device suggests divine intentionality in the restoration process, emphasizing completeness and thoroughness.

Greek Linguistic Analysis: Agape vs. Phileo

Traditional Interpretation (which Marty favors):

  • Agape: Divine, unconditional love - the highest form of love
  • Phileo: Brotherly affection, friendship love - more emotional and conditional

The Conversation Pattern:

  1. Jesus: “Do you agape me?” / Peter: “You know I phileo you”
  2. Jesus: “Do you agape me?” / Peter: “You know I phileo you”
  3. Jesus: “Do you phileo me?” / Peter: (hurt) “You know I phileo you”

Alternative Scholarly View: Many modern scholars argue these terms are used interchangeably in New Testament Greek, with no significant distinction intended by John.

Theological Implications of Word Choice

If the distinction holds, the progression reveals:

  • Peter’s honest self-assessment of his limited capacity to love after his failure
  • Jesus’s gracious descent to meet Peter where he is emotionally
  • The final question (“Do you even like me?”) as Jesus’s ultimate acceptance of imperfect love
  • God’s ability to use broken, imperfect people for divine purposes
Lambs vs. Sheep Symbolism

The variation between “lambs” (arnia) and “sheep” (probata) in Jesus’s commands may represent:

  • Traditional View: Different stages of spiritual maturity (new believers vs. mature believers)
  • Marty’s Theory: Different ethnic groups (Gentiles vs. Jews) based on the context of the 153 fish miracle representing Gentile inclusion

Examples & Applications

Historical Context Application

The episode places this encounter within a proposed timeline of post-resurrection appearances, suggesting this may be Peter’s first direct encounter with the resurrected Jesus. This timing would intensify the emotional weight of the restoration, as Peter has been living with his denial for an extended period.

Leadership Restoration Principles

The passage demonstrates how spiritual leadership can be restored after moral failure:

  • Honest acknowledgment of limitations
  • Gradual rebuilding of trust and responsibility
  • Focus on service to others rather than personal status
  • Acceptance of future challenges and potential sacrifice
Contemporary Ministry Applications

The “feeding” and “shepherding” language establishes pastoral care responsibilities:

  • Feeding: Providing spiritual nourishment through teaching and guidance
  • Shepherding: Protective oversight and personal care of community members
  • Recognition that ministry involves caring for people at different spiritual stages

Potential Areas for Further Exploration

Linguistic Studies
  • Comparative analysis of agape/phileo usage throughout John’s Gospel
  • Examination of Aramaic/Hebrew underlying languages and their impact on Greek translation
  • Study of early church fathers’ interpretations of this passage (particularly Origen vs. Augustine)
Historical Research
  • Investigation of early Christian martyrdom traditions, particularly regarding Peter’s death
  • Analysis of Jewish midrashic traditions surrounding the number 153 and Gentile inclusion
  • Exploration of first-century fishing practices and their symbolic significance
Literary Analysis
  • John’s use of numerical symbolism throughout his Gospel
  • Comparative study of restoration narratives in Scripture
  • Examination of John’s concluding literary techniques and their theological purposes
Theological Development
  • The relationship between human failure and divine grace in leadership
  • Progressive revelation of mission scope (Jewish vs. Gentile ministry)
  • The role of prophetic foreknowledge in preparing disciples for future challenges

Comprehension Questions

  1. Pattern Analysis: How do the three patterns of “threes” in this passage (denials, restorations, and appearances) work together to demonstrate the completeness of Peter’s restoration?

  2. Linguistic Interpretation: What are the arguments for and against seeing a distinction between agape and phileo in this passage, and how might each interpretation affect our understanding of Jesus’s approach to Peter?

  3. Symbolic Meaning: If the “lambs” and “sheep” represent different groups within the early Christian community, what does this suggest about Peter’s future ministry responsibilities and the inclusive nature of the Gospel?

  4. Prophetic Elements: How does Jesus’s prediction of Peter’s future martyrdom serve both as warning and encouragement, and what does this reveal about the cost of discipleship?

  5. Gospel Conclusion: What theological purpose does John serve by ending his Gospel with comments about the selective nature of his account and the vastness of Jesus’s unrecorded works?

Brief Personalized Summary

This passage presents one of Scripture’s most profound examples of restoration after failure. The linguistic debate over love terminology, while academically interesting, ultimately points to a deeper truth: God’s grace meets us where we are, not where we think we should be. Peter’s honest acknowledgment of his limitations (“I like you” rather than claiming perfect love) becomes the foundation for renewed ministry calling.

The episode demonstrates how careful textual analysis can reveal layers of meaning, while also showing the importance of humility in interpretation when scholarly consensus differs from personal preference. Whether one accepts the agape/phileo distinction or not, the passage clearly shows Jesus’s patient, gracious approach to restoring a failed disciple to effective ministry.

The broader themes of divine accommodation, prophetic preparation for suffering, and the selective nature of Gospel accounts remind us that Scripture captures essential truths about God’s character and human calling, even when it cannot contain the fullness of Christ’s work in the world. Peter’s restoration story offers hope for anyone who has failed in their commitment to follow Christ, demonstrating that broken vessels can still be used for divine purposes.

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