The paper argues that the verbs ἀγαπάω and φιλέω occurring in John 21, 15–17 do not express different kinds of love (higher and lower), as some commentators claimed. At the same time, it may reasonably be doubted whether John used synonyms here only for stylistic reasons. Context analysis of the dialogue between Jesus and Peter points to allusions to their conversation in John 13, 31–38 and Jesus’ definition of love cited in John 15, 12–14. The identification of the references leads to the conclusion that the alternation of the synonymous verbs reflects the pattern ἀγάπη-φίλοι observed in the latter passage.

Exegesis of Matthew 16:13-20, made in the light of historical and doctrinal terms occurred after 70 years in Judea, in which the evangelist Matthew was presented with its Judeo-Christian Church, indicates clearly existing in the text emphasis and related them to universalist objectives . They primarily guided him to define the saving message of Jesus the Risen of being Christological and Ecclesiological, in the final version edited by himself, in the Gospel of the Kingdom at the turning point for the fate of the Palestinian Church. The scene from Caesarea Philippi is edited in a manner which allows Peter to run his church in the Hellenistic world in order to gain complete doctrinal confidence that the same power of binding and resolving in heaven and on earth which he received from Jesus Simon Barjon to exercise it in the land of Israel, is also possessed by Simon Peter to celebrate it with the same saving efficiency in the lands of the heathen. Without this doctrinal certainty, it would probably be impossible to guarantee its further Judeo-Christian existence in the world of ethnochristians and gentiles.