- Benny Nalkara,CMI
Appointing Peter as the Shepherd is one of the most remarkable episodes in the post-resurrection narratives. In the Gospel of John (21:15-19), this scene unfolds in a profoundly dramatic manner, immediately following the miraculous catch of fish in the presence of the Risen Christ. Some scholars interpret this passage as the “restoration of Peter” to the fold, while others view it as the commissioning of Peter as the Chief Shepherd.
The appointment of Simon Peter is marked by what can be called an “interview of love” or a “test of love.” Jesus asks Peter: “Simon, son of Jonas, do you love me more than these?” Linguistically, the question can mean two things. It could be an inquiry about whether Peter loved Jesus more than his boats, nets, and livelihood — the symbols of his former way of life. Alternatively, Jesus might have been comparing Peter’s love to that of his fellow disciples, perhaps recalling the night when Peter had confidently asserted, “Though they all fall away because of you, I will never fall away” (Mt 26:33). In either case, Peter, humbled by his previous failures, simply replies, “You know that I love you.”
Significantly, Jesus repeats the question three times. Scholars differ on the reason for this repetition. The most prominent view is that it mirrors Peter’s threefold denial of Jesus, offering him three opportunities to affirm his love. Others suggest that the questions were originally posed on separate occasions and later compiled into a single scene by the evangelist. Whatever the case, Jesus was revealing to Peter that shepherding means imitating him, the Good Shepherd (Jn 10). True shepherding requires self-emptying love — agape. Only by growing into such love could Peter truly lead.
A noteworthy detail in the original Greek text is the usage of different words for “love.” In the first two instances, Jesus uses the verb agapao — denoting self-emptying, benevolent love. Peter, however, responds with phileo — expressing filial or friendly love. In the third instance, Jesus adapts to Peter’s level by using phileo himself, meeting Peter where he was. This is not mere linguistic play. It reflects Jesus’ desire to teach Peter the true meaning of agape — sacrificial love. The “test of agape” led to a mission. Jesus said, “If you love me, then give your life to shepherding the sheep and lambs of my flock.” Love always involves responsibility and sacrifice. This self-emptying love is the hallmark of the Good Shepherd and is what distinguishes Christian leadership. It demands a sense of belonging rather than possession — owning the sheep not as a possession, but with a heart willing to lay down one’s life for them. Jesus wanted Peter to grow into that agapeic love.
The phrase “feed my sheep” is a powerful metaphor for nurturing and guiding the people of God. True leadership means providing spiritual nourishment and care. It is characterized by humility and a servant’s heart, following the example of Jesus. Mere affection for Jesus or for fellow disciples is not enough; it is only through agapeic love and service that one becomes a true shepherd.
Christian leadership is not about domination but about laying down one’s life for others. Jesus redefines pastoral leadership, moving it from a possessive and self-centred model to one of self-emptying, sacrificial service. Agapeic love becomes the grammar of this new style of leadership. It stands in stark contrast to worldly notions of leadership, which often centre on authority, control, and the exercise of power over others. Jesus teaches that the shepherd does not own the sheep for personal gain but belongs to them in love, willing to sacrifice even his life for their sake (cf. Jn 10:11). Christian leadership, therefore, is a calling to embody vulnerability, compassion, and an unwavering commitment to the wellbeing of others.
Agapeic love is the language through which Christian leaders are called to communicate and act. Rooted in selfless giving, it moves beyond mere duty or affection; it demands a complete offering of oneself without expecting anything in return. This love prioritizes the needs of the flock over personal comfort, ambition, or status. It transforms leadership from an act of possession into an act of communion, where the leader’s identity becomes inseparably bound to the life, growth, and flourishing of those they are called to serve. The “Love-test” by Jesus to Peter reminds us of this eligibility we need to have in our lives.
