Λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωνᾶ, ἀγαπᾷς με; Λέγει αὐτῷ· ναί κύριε, σὺ οἶδας ὅτι φιλῶ σε. Λέγει αὐτῷ· ποίμαινε τὰ πρόβατά μου.
Introduction
John 21:16 is the second of three similar yet subtly distinct exchanges between Jesus and Simon Peter following the resurrection. This verse provides a rich example of verbal aspect, synonym usage, and layered Greek syntax. The linguistic elements in this passage—particularly the alternation between ἀγαπᾷς and φιλῶ—invite scholarly discussion of lexical semantics, pragmatic implications, and Johannine style.
Sentence Structure and Dialogue Dynamics
The sentence is structured as a triadic dialogue, involving repeated verbal forms of λέγει, vocative address, interrogative construction, and responsive assertion. Each clause serves a communicative function, layered with Greek grammatical features that reflect emotional, rhetorical, and theological undertones.
Verbal Aspect and Repetition: Λέγει αὐτῷ
– The repeated use of Λέγει (legei, “he says”) is present active indicative, 3rd person singular from λέγω.
– The present tense indicates iterative or durative aspect—denoting ongoing or repeated action.
– The dative pronoun αὐτῷ (autō) functions as an indirect object: “he says to him.”
– The adverb πάλιν (“again”) and ordinal δεύτερον (“a second time”) clarify that this is not mere repetition but a second iteration in a deliberately constructed triad.
Vocative Address: Σίμων Ἰωνᾶ
– Σίμων (Simōn) is vocative singular, indicating direct address.
– Ἰωνᾶ (Iōna) is the genitive singular of a Semitic name transliterated into Greek.
– This construction mirrors Semitic naming conventions: “[Name], son of [Name],” though the word υἱός is not explicitly stated.
Semantic Tension in ἀγαπᾷς με;
– ἀγαπᾷς is 2nd person singular present active indicative of ἀγαπάω, the verb for love often associated with divine, selfless, or covenantal love.
– με is the accusative singular of the first-person pronoun: “Do you love me?”
– This verb is famously distinguished from φιλῶ, which Peter uses in response.
– Scholars debate whether this reflects a hierarchy of love or merely stylistic variation. The historical usage in Koine Greek does not always support a stark dichotomy between ἀγαπάω and φιλέω, though John’s Gospel often uses lexical choices symbolically.
Response Clause: ναί κύριε, σὺ οἶδας ὅτι φιλῶ σε
– ναί: affirmative particle meaning “yes.”
– κύριε: vocative singular of κύριος, meaning “Lord” or “Master.”
– σὺ: emphatic nominative pronoun—used here to highlight Jesus’ divine omniscience.
– οἶδας: 2nd person singular perfect active indicative of οἶδα, a verb of perception, often meaning “you know” in the sense of completed or settled knowledge.
– ὅτι: introduces an indirect statement, meaning “that.”
– φιλῶ: 1st person singular present active indicative of φιλέω, commonly expressing friendship or affection.
– σε: accusative singular of the 2nd person pronoun.
– The juxtaposition of ἀγαπᾷς and φιλῶ has generated centuries of discussion: Is Peter lowering the standard? Is he being honest? Is Jesus drawing him deeper into restoration?
Imperative Command: ποίμαινε τὰ πρόβατά μου
– ποίμαινε: present active imperative, 2nd person singular of ποιμαίνω, meaning “shepherd,” “tend,” or “pastor.”
– Present imperative denotes continuous action—”keep shepherding.”
– τὰ πρόβατά: accusative plural of πρόβατον, meaning “sheep.”
– The article τὰ functions as a determiner, showing definiteness.
– μου: genitive singular of the 1st person pronoun—”my.”
– The choice of ποίμαινε in this second instance (as opposed to βόσκε in verse 15 or βόσκων generally) emphasizes guidance, governance, and care, not merely feeding.
Lexical and Theological Observations
– ἀγαπάω vs. φιλέω: While classical distinctions highlight ἀγαπάω as divine love and φιλέω as human affection, Koine usage often overlaps. However, Johannine literature tends to use these terms with theological intentionality, particularly when contrasted within a single pericope.
– ποιμαίνω: Used for both literal shepherding and metaphorical pastoral care. Its use here aligns Peter with the imagery of the Good Shepherd in John 10, giving him a representative role over the flock.
– πρόβατά μου: Jesus refers to the disciples (and, by extension, the church) as “my sheep,” affirming his continued authority and ownership even as he commissions Peter.
Pragmatics and Emotional Subtext
The repeated dialogue functions not merely as an exchange of words but as a reinstatement of Peter after his triple denial. Each question and response carries pragmatic force beyond its grammatical surface:
– The second repetition introduces tension: Peter answers consistently with φιλῶ, seemingly unable or unwilling to say ἀγαπῶ.
– Jesus does not correct him but responds with commission. This demonstrates divine grace contextualized in linguistic sensitivity.
– The discourse reflects a pastoral and restorative function embedded within Greek verbal choices and syntactic repetition.
Depth and Flexibility
John 21:16 illustrates the depth and flexibility of Koine Greek, particularly in its use of synonym variation (ἀγαπάω/φιλέω), imperative aspect (ποίμαινε), and subtle shifts in word order and pronominal emphasis. The Greek grammar is not merely structural but dialogical and theological, reflecting the Johannine author’s literary style and deep theological messaging. The verse functions simultaneously as linguistic artistry and divine restoration, reaffirming Peter’s place through verbal nuance alone.
