Traditionally, John 21:15-17 has been a rich source of what Bible scholars call 鈥渆isegesis鈥� 鈥� reading into the text something the text itself does not contain.

Some faulty translations of this passage are based on the two different Greek verbs for 鈥渓ove鈥� that the author, John, uses when recording a dialogue between the resurrected Jesus and Peter. Jesus asks Peter two times, 鈥淒o you love me,鈥� using the verb agapao both times (vv. 15, 16). Peter responds, 鈥淚 love you,鈥� using phileo both times. The third time Jesus asks Peter the question, however, Jesus uses the verb phileo, as does Peter in his response (v. 17).

It is often argued that agapao signifies a higher form of love 鈥� divine, selfless, altruistic. However, the most Peter will claim for his love of Jesus is phileo love 鈥� friendship love. Such a reading of this passage probably accounts for the distinction the New International Version makes in its translation, rendering 鈥渢ruly love鈥� for agapao, and 鈥渓ove鈥� for phileo.

But this translation cannot be. In the first place, it is John鈥檚 writing style to use the verbs agapao and phileo interchangeably, without any distinction in meaning. Thus, the expression 鈥渢he disciple whom Jesus kept on loving鈥� can be based on either verb (John 19:26; 20:2). Again, when John states that the Father 鈥渓oves the Son鈥� both verbs are used (John 15:9; 5:20). Even in verse 17 of the exchange between Jesus and Peter, John uses two different Greek verbs for 鈥渒now鈥� without any difference in meaning 鈥� 鈥淟ord you know all things; you know that I love you.鈥�

Second, Peter could hardly answer, 鈥淵es, Lord, I love you鈥� if, in fact, he actually meant 鈥淣o, Lord, I only like you as a friend.鈥�

Finally, it is clear that Peter got upset, not because Jesus changed his verb in the third question, but because Jesus asked him the same question three times 鈥� an obvious allusion to Peter鈥檚 threefold denial of Jesus.

If this passage is not about the two Greek words for 鈥渓ove,鈥� then what does it teach? Two simple, but profound truths.

The first is this: What the Lord Jesus Christ is looking for in his disciples 鈥� in Peter, in John, and in us today 鈥� is our love above everything else. We may think we can impress with him with our knowledge, accomplishments, or bank accounts. But if the risen Lord were to do a heart examination on each one of us today, he would ask us one question: 鈥淒o you love me? Do you love me? Do you love me?鈥� Hence the priority of love in the New Testament (see Gal. 5:22; 1 Cor. 13:13; Rev. 2:4).

But is it enough to say the words 鈥淚 love you鈥�?  I鈥檓 sure the Lord enjoys hearing these words from his dear children, just as we do from ours. Yet it is all too easy to become enamored with words and fail to back them up with actions.

And that is the second great truth in our passage. Jesus is saying that the best way to prove that we love him is by taking care of his people. As he tells Peter, if you love me then 鈥淔eed my lambs鈥� and 鈥淭ake care of my sheep鈥� (vv. 15, 16, 18).

This is the same 鈥淟ove Triangle鈥� that we see in another of John鈥檚 books, 1 John. There, John writes, 鈥淲hoever says, 鈥業 love God,鈥� but hates his brother is a liar. The one who doesn鈥檛 love the brother whom he has seen can鈥檛 love a God whom he hasn鈥檛 seen鈥� (1 John 4:20).

And so Jesus tells Peter that his pronouncement is not enough. Peter must show how much he loves his Lord by humble service to others in his name.

Love God. Love others. This is the Great Commandment in a nutshell.

Farewell sloppy agape!