John 21
ZerrCBCDavid Lipscomb Commentary On John 21 JESUS APPEARS TO SEVEN AT THE LAKE OF Joh_21:1-14 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise.—Jesus had promised to meet his disciples in Gali¬lee. All the apostles that are now faithful to him were Galilee, and the greater portion of his public life had been spent in that country. The greater number of his following were Galileans. So he had promised to meet them in Galilee. He showed himself to over five hundred brethren at one time in Galilee, but now he meets a few fishermen at the Sea of Galilee or Tiberias. 2 There were together Simon Peter, and Thomas called Did ymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.—Five apostles are mentioned by name, and two others not named who may have been other than apostles. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing.—Simon Peter was a leader. He determined to go fishing. The others said they would go with him. They fished all night and caught nothing. [Although the night was considered the most favorable season they caught nothing. Doubtless a symbol of the utter failure of fishers of men without Christ, and verse 6 illustrates their abundant success with Christ.] 4 But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus.—The dis¬ciples consisting of Peter, Thomas, Nathanael (supposed to be Bartholomew), James and John (sons of Zebedee), and the others not named had spent the night fishing in the Sea of Tiberias, or Galilee. They caught nothing. When morning came Jesus stood on the shore. The disciples did not know him. Whether it was yet too dark to distinguish a person, or they were too far from shore, or whether he transformed him¬self, as Mark (Mark 16:12) intimates, so they could not know him, is not told. That he was near enough to talk with them as he did would indicate either the first or the last was the truth. 5 Jesus therefore saith unto them, Children, have ye aught to eat?—He calls them “ children,” an affectionate and familiar style of address. Still they did not recognize him. [He meant have you caught any fish? His manner was that of a householder, desiring to purchase for the morning meal.] They answered him, No.—[Evidently without a suspicion of his identity. There was nothing in his question that made the disciples suspect who he was.] 6 And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.—They did as he directed, and caught as many as their net could hold. A similar occurrence took place in the early part of his ministry. (Luke 5:1-10.) The command was so done that they obeyed without inquiring why. [They were fishing on the wrong side to catch fish; you must fish where fish are. The fish were on the right side of the boat and Jesus knew it; not by natural signs, for the disciples would read these as well as he, but by his supernatural insight.] 7 That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea.—This was John, who, on several occasions, speaks of himself in this way. (John 13:23 John 20:2.) Doubtless the similarity of this to what had been done before suggested to John, “ It is the Lord.” The number of fishes after the night of fruitless toil, and the voice of Jesus, impressed on John the idea that it was Jesus, and he so told Peter. It is to John’ s credit that he was reminded of Jesus. While John first thought of him, Peter as usual is the first to go to him. He had nothing on the upper part of his body, but threw his coat about him and left the fishermen’ s vessel, and went through the water to land. The water was doubtless shallow so he waded to the shore. 8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net full of fishes.—They were about one hundred yards from shore. The ships were boats, or canoes. In one of these they came to the shore, dragging the net with fishes. Their fishing vessel was a small one. The net likely had one end fastened to the shore. The boat with the other end made a circuit and caught all the fish in the circuit. 9 So when they got out upon the land, they see a fire of coals there, and fish laid thereon and bread.—Jesus had “ a fire of coals there, and fish laid thereon, and bread.” Whence the fire and the fish we do not know. This shows that Jesus ate bread and fish when he was in the state between the resurrection and the ascension as recorded in Luke. (Luke 24:41.) He had risen from the dead, seemed at will to assume the invisible state, and would seem to be immaterial in appearing and disappearing from houses, yet he ate material food. The angels did the same who appeared to Abraham, and we find it difficult to gain clear conceptions of beings in the spiritland. Jesus said “ a spirit hath not flesh and bones, as ye behold me having.” (Luke 24:39.) We take it that Jesus suffered hunger else he had not eaten. Nor is it clear that Jesus was clothed with an immortal body at this time. His hands had the prints of the nails in them, and his side the spear thrust.
But it is possible he was changed at the moment of ascension. “ It is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” But in the time before the fall, when not subject to death, they ate and drank. But our ignorance of the future state is so dense that we cannot think about it intelligently. 10 Jesus saith unto them, Bring of the fish which ye have now taken.—Jesus asked them to bring of the fish they had caught to cook and eat. This, we take it, was to cook for a meal for the disciples. [The articles of food offered by Jesus must be made completely of the product of their own fishing. This detail would be absolutely incomprehensible unless this whole scene had a symbolic sense. Jesus wishes to tell them that he will occupy himself with their wants, but that their faithful labor must cooperate with his benediction and his aid.] 11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent.—Peter ashore could pull the net more easily than those in the boat. He did it. The number, one hundred and fifty-three, even if very large fish, would not at all strain such nets as are now used. But then the material and workmanship of boats, nets, and all things requiring mechanical skill were of an inferior order. [We take it that he went to the water’ s edge on the shore. The net was not a large one, as our people count large, on the fishing shores, else it would have held more than one hundred fifty fishes, and it would have been no wonder that it did not break. Now nets are dragged frequently that draw to the shore thousands of fishes.] 12 Jesus saith unto them, Come and break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord.—It is presumed that some of the fish they caught were cooked on the fire, and Jesus as host invited them to come and eat. It was so manifest to them all that he was Jesus that they did not ask who he was. 13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise.—He helped them to bread and fish. We know not whence the bread came. Possibly Jesus provided it by his power. As leader he took the bread he had and distributed to his disciples and the fish likewise. They all ate as they had done before his death while traveling around together. 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead.—Jesus appeared to the eleven disciples the night after he arose from the dead. On the night of the eighth day following he met with them again. (John 19:8.) This is the third time, showing that while he met with them on the first and eighth days after he was raised, he did not meet with them during the interim. He seems to have designed this to sanctify the first day, the day of his resurrection as the day for his disciples to meet with the assurance that he would meet with them to bless them. Thomas, failing to be with them, followed by a sense of doubt and uncertainty that may be a significant lesson to us. Where he was when not with the disciples we know not. Since his body seemed subject to the law of the natural world, we do not even know that he was in the body when not with the disciples. REMARKS OF JESUS TO PETERJoh_21:15-23 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these?—Peter, with self-confidence, had declared that though all others, including his fellow disciples, should deny him, he would never deny him. But he had been the first to deny him, and had denied him three times in succession. This occurred before the crucifixion of Jesus. This seems to have been done as a reproof to this falling away of Peter and to result in the restoration to the favor of Jesus. After the restoration, Jesus asked Peter this question. Peter had boasted, if all “ shall be offended in thee, I will never be offended.” The usual interpretation given to it is that these refer to the other apostles and disciples who were with him, and attribute his asking such a question to Peter’ s bold declaration, “ If all shall be offended in thee, I will never be offended.” But we are sure from the structure of the sentence both in English and in Greek that it refers to the fishes and things of like character.
Peter, do you love me more than you love these things of the flesh? We think fishes stand as the antecedent of these. The Greek more clearly indicates this than the English. He saith unto him, Yea, Lord; thou knowest that I love thee.—This response was an appeal to the knowledge of Jesus. Some think he meant to imply, I do not know myself. He was careful not to say, “ More than these,” but the modest affirmative, “ thou knowest that I love thee.” He saith unto him, Feed my lambs.—The tender ones of the flock. It was an assurance of the restoration of the Master’ s confidence. 16 He saith to him again a second time, Simon, son of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep.—[In repeating the question, he leaves off “ more than these.” Peter gives the same answer. If there was special significance in changing from lambs to sheep, I do not know what it is.] 17 He saith unto him the third time, Simon, son of John, lovest thou me?—This corresponds to the number of times that Peter denied him. Jesus desired to assure him of his full and complete forgiveness. That he might do this fully, he must repent fully. So he repented. Peter was grieved because he said unto him the third time, Lovest thou me?—Peter was grieved because of his apparent distrust of his statements. And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.—His profession of love without self-confidence or boast was thus apparently equal to the number of denials, and Jesus repeats the admonition. [Peter, pierced to the heart by these repeated questions, throws himself on the knowledge the Lord has of his heart. The third time the Lord charges him to act as a shepherd under him and to take care of the sheep. Three times Peter had denied the Master; three times the Master questions his love; three times he gives him courage concerning his work. The questioning was painful, Peter was grieved, but the grief was wholesome and Peter’s whole subsequent life bore proof of the discipline. His rashness was forever gone.] 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.—This was added by way of illustrating Peter’ s lifework. When one is young he feels buoyant and self-confident, but when the infirmities of age come, he feels dependent and stretches out his hands for help and is led whither he would not go. [“ Peter had denied his Master to save his own life. Now that he is reinstated in the old confidence and charged with the Master’ s work, he is told that he will be called on to die for it. He will be girded, not with a girdle, but with bonds, and he shall be led where he would not, unto death.” ] 19 Now this he spake, signifying by what manner of death he should glorify God.—Peter would be taken and slain in his old age for the name of Christ. Jesus foretold it by this method. And when he had spoken this, he saith unto him, Follow me.—As much as to say, while the future had good in store for him, all would depend on his fidelity to Christ. [I take the two verses that, though Peter was weak and ungrounded at first, he will increase in faith and courage sufficiently to die a martyr. The universal testimony of the historians of the early church is that he thus died— that he was crucified. He was to follow Jesus until he had drunk the cup that his Master had drunk, and thus “ glorify God.” ] 20 Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee?—Jesus did not conceal his love for John. John leaned on his breast at the supper. This did not seem to excite envy or animosity of the other disciples, but brought John into prominence among them. 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do?—As Jesus had foretold the future of Peter, Peter asked what should become of John. Jesus seems to reprove the curiosity that made Peter seek to know the end of John. [Three years before on the banks of the same sea, our Lord had called Peter and Andrew, and the sons of Zebedee to become fishers of men. Peter seems to fully understand the prophecy with regard to himself, and is anxious to know what shall be the fate of his friend and colaborer.] 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.—So he gave an evasive answer with the hint that it did not concern him. [John did literally tarry until Jesus came, until he saw him, heard him speak and recorded the last revelation from the Lord to the world in the book of Revelation. About sixty years from the time that Jesus uttered these words, John was an exile in Patmos. There, on a Lord’ s day, Jesus came and revealed to him the message he addresses to the seven churches of Asia.] 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee?—From this indefinite answer they drew the conclusion that John would not die, but remain till Jesus comes again. [John corrected the error that had spread among the disciples without accusing any one of lying. It is a pity that such a spirit does OF THE Joh_21:24-25 24 This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true.—John who heard these things wrote them down and affirms their certainty. 25 And there are also many other things which Jesus did,— The writer of this affirms that only a small portion of the works performed by Jesus are recorded. They are recorded that those who read them may believe in Christ Jesus the Lord. (John 20:30-31.) The record made is sufficient to produce faith in all who read with the desire to do the will of God. More would be cumbersome. A man then to believe must know and accept the things written concerning Christ in the scriptures; he must receive the seed into a good and understanding heart; he must hear and attend to the things written in the word of God. No example is found in the scriptures of a man believing, save as he heard the word of God, the testimonies given in it concerning Christ and his teaching and work. God gives us food by giving us the means of producing food. He gives the soil, the seed, the ability to plant and cultivate the seed so as to multiply it an hundredfold and to use this for food. He gives to man a heart to believe Jesus as the object of our faith, the testimony on which our faith in him must rest, and he gives the mental ability to understand and believe upon those testimonies, and then he requires us to use these means to produce faith. We have the power to use them or not as we like.
The duty of the unbeliever is to faithfully and candidly study the word of God to see if these things be so with the desire of knowing and doing the truth. The testimonies are sufficient to convince every honest and true heart that Jesus is the Christ the Son of God. the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.—In this strong expression, he clearly means that all the books in the world would not hold the record of the things said and done by Jesus. In the things revealed are the words of life eternal. [“ The ministry of Christ was so busy, his teaching so voluminous and his deeds of mercy so numerous that the verse states that it would be impossible to make a minute record, and in order to convey this idea forcibly an oriental hyperbole is employed.” I take it that he does not mean this material world, but that the mind of man would not be able to understand and comprehend all that Jesus said and did were all these things recorded in books.]
Verse 1 This chapter has been called a supplement,[1] an appendix,[2] an epilogue,[3] or a postscript,[4] by various scholars, some of whom insist that the Gospel ended with chapter 20; but this student has found no reason for dissociating it from the rest of the Gospel. John 20:30-31 COULD HAVE BEEN USED by John as a conclusion, but he did not so use them. In 1 John 5:13, John used nearly these same words in what could have been a perfect ending of his epistle at that point; but, instead, he went on for eight more verses. The apostle’s style of writing thus denies any necessity of viewing John 20:30-31 as his conclusion. “There is no manuscript evidence of John 21 being a later edition."[5] Therefore, it is part of the genuine Gospel. Based upon the material presented, this chapter had the following design:
- It showed that Peter’s denial was forgiven. This might have been supposed from Peter’s prominence on Pentecost, or inferred from Luke 24:34; but this Gospel gave a complete account of his restoration.
- A tradition had developed in the first century to the effect that Jesus would appear in his second coming before John died, or the equivalent of it, that John would remain alive until he came (John 21:23). The apostle here laid that to rest by relating exactly what was said.
- He answered the question of why this or that particular event in Jesus’ life had not been recorded, by noting the impossibility of recording all that Christ did.
- This chapter is also, in a sense, the sending forth of the apostles on their worldwide mission. Christ’s charge delivered specifically to Peter, but inclusive of them all, though different from the great commission (as in Matthew and Mark), was nevertheless similar in import. As Hunter remarked: A Gospel, as we know it, does not end simply with an appearance, or appearances, of the living Lord. It always includes the commissioning of his disciples for their future work. John 21 is such a commission.[6][1] William Hendriksen. Exposition of the Gospel according to John (Grand Rapids, Michigan: Baker Book House. 1961), II, p. 475. [2] W. F. Howard, The Interpreters’ Bible (New York: Abingdon Press, 1952), p. 802. [3] B. F. Westcott, The Gospel according to St. John (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1971), p. 299. [4] Alan Richardson, The Gospel according to John (London: SCM Press. 1959), p. 214. [5] Ibid. [6] A. M. Hunter, The Gospel according to John (Cambridge University Press, 1965), p. 191. After these things Jesus manifested himself again to his disciples at the sea of Tiberius; and he manifested himself on this wise. (John 21:1) After these things … is a connective but does not indicate any definite length of time. Jesus manifested himself … It should be noted that Jesus’ appearances were always of his own choosing, and not of his disciples’. His appearances had none of the marks of subjective visions, but were bona fide visitations of the Lord in his post-resurrection appearances.
Verse 2 There were together Simon Peter, and Thomas called Didymus, and Nathaniel of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.It is idle to speculate on the identity of the two not named or on the fact of exactly seven being present. The sons of Zedebee … were James and John, the author of this Gospel, their names being omitted because of the reticence this author had for naming himself. It is not surprising that they were in Galilee, for there the Lord had promised to meet them (Matthew 28:7; Matthew 28:10).
Verse 3 Simon Peter said unto them, I go a fishing. They say unto him, We also come with thee. They went forth and entered into the boat; and that night they took nothing.The apostles were not ready yet for their worldwide mission. The shock of events had been too great, and the events of this chapter form a part of the process of reorientation which they needed prior to Pentecost. One may not read too much into the fact of their going fishing. Peter did not say that he was again going into the fishing business, but that he was going fishing. Perhaps their attitude was that of one who might say, “Look, I’m going fishing and think this thing over.” Significantly, however, the old ways had lost their charm. It was a singularly frustrating night on the lake. They caught nothing. No doubt John intended that men should see the spiritual import of this. After one has followed the Lord, the old life-style loses all of its power to satisfy.
Verse 4 But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus.It was very early, still not full daylight; and the disciples were still a hundred yards offshore, and this was reason enough why they had not at that point recognized the Lord.
Verse 5 Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No.Children … This shows the tender affection Jesus had for his disciples. John himself adopted this address to Christians (1 John 2:13; 1 John 2:18). Have ye aught to eat …? Jesus was not asking them for food, but he was rather emphasizing the fact that their return to their old tasks (however momentarily) had resulted in failure. The Lord was not yet through with those men; and Jesus had no intention of permitting them to return to the fishing business, even if they had desired that. The whole sequence of events in this chapter shows conclusively that their long night of failing to catch anything was providential, in the same manner as their astounding catch a little later acting upon the Lord’s instructions.
Verse 6 And he said unto them, Cast the net on the right aide of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.One can never cease to be amazed at the type of mind which cannot find anything out of the ordinary in this episode. Hunter said, “There is no need to find anything miraculous or symbolic here. The Lake of Galilee swarmed then, as it still does, with fish. Jesus had evidently noticed a large shoal!"[7] If, as Hunter says, Jesus “noticed a large shoal of fishes” a hundred yards offshore in the semi-darkness of early morning, and against what light there was (they were on the western shore), it would not have removed the miraculous element from this incident; but it would have made Jesus’ vision, at such a time and distance, of fishes under the surface of the water, to have been one of the most notable miracles the Lord ever performed. The entire narrative here cannot be explained at all except in a frame of reference including the supernatural power of Jesus. Can it be doubted that Jesus already knew exactly where to find the apostles, that he knew of their fruitless night’s work, or that he had built a fire and prepared food at exactly the place where Peter would swim shore, or that he already knew that they had nothing to eat? Rationalization of Jesus’ miracles is essentially dishonest. One may have a certain carnal respect for an avowed infidel; but so-called Christian scholars who attempt to rationalize the miracles are not entitled to either credence or respect. Dishonest handling of the sacred text is incapable of producing an honest argument. ENDNOTE: [7] Ibid., p. 194.
Verse 7 That disciple whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked) and cast himself into the sea.Again, John’s greater perceptiveness and Peter’s greater impetuosity come to light in this event. John was the thinker; Peter was the man of action. John recognized the Lord here, through the use of his mind; it was still too far off to see Jesus sufficiently to identify him visually. In the pull of that net with its mighty catch, John instantly recognized the Lord; and Peter believed it as soon as John announced it. Those experienced Galilean fishermen knew a miracle when they saw one, even if some of the modern divines have trouble seeing it. For he was naked … means “had on his undergarment only” (English Revised Version margin). Cast himself into the sea … This was for the purpose of swimming the intervening distance of a hundred yards to go to Jesus.
Verse 8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net full of fishes.Two hundred cubits … is a distance of one hundred yards. That this should have been called “not far,” in the light of Peter’s swimming it, affords an insight into the physical vigor of the apostles. The others preserved the catch by remaining with the boat and dragging the net ashore. The circumstances of the net’s not breaking is one of a number of things distinguishing this from another event involving a big catch (Luke 5:1-11).
Verse 9 So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread.Westcott discerned that “The very manner in which the charcoal fire and fish and bread upon it are presented here suggests that they were provided supernaturally."[8]In a moment, Jesus would instruct them to take care of the catch, not with a view to their helping provide breakfast, however, for he had already done that. Hendriksen stressed that " John 20:13 indicates there was only one bread-cake and only one fish; and the similarity to John 6:11 implies that in both cases we are dealing with a miracle of multiplication."[9][8] B. F. Westcott, op. cit., p. 301. [9] William Hendriksen, op. cit., II, p. 483.
Verse 10 Jesus saith unto them, Bring of the fish which ye have now taken. Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent.It is hard to have patience with scholars who make this event a Johannine adaptation of Luke’s account of another event (Luke 5:1-11). There are more differences between them than there are similarities. JOHN’S RECORD LUKE’S RECORDChrist was on the land. Christ was on the water. There was one boat. There were two boats. The catch was pulled ashore. The catch was left on board. The net held. The net broke. Six men brought in the catch. Two shiploads of men did it. The number of fishes is given. The fishes were not counted. Christ was 100 yards distant. Christ was on board with them. To meld these two miracles requires the contradiction of both Gospels; and it would be just as correct to make the signing of the Magna Carta and that of the Declaration of Independence the same event. Simon Peter went up … He “went aboard” (English Revised Version margin), meaning that he went up into the boat and unfastened the net prior to beaching the catch of fishes. Again, Peter took the lead in matters requiring action. A hundred and fifty and three … Commentators have had a field day with this number, some pointing out that it is a number formed by adding all the cardinal numbers consecutively from one through seventeen, thus making it a perfect number. It seems to this writer that there is no more significance to the number of fishes than there was to the six water-pots at Cana or the 200 cubits that Peter swam to meet the Lord. The big point of all such details lies in their being the kind of specific details that only an eye-witness could have or would have given. There are many examples of such details in John.
Verse 12 Jesus saith unto them, Come and break your fast. And none of the disciples durst inquire of him, Who art thou? knowing it was the Lord.The catch having been secured, Jesus invited them to breakfast. The impact of that meal must have been dramatic and profound. It recalled so much that had happened. It was suggestive of that miracle recorded by Luke; that charcoal fire must have reminded Peter of that charcoal fire where he warmed himself the night he denied Jesus; their all eating from one fish and a bread-cake could not have failed to remind them of the 5,000 who ate of five small barley loaves and two little fishes out of a lad’s basket. Yes, it was a moment of rich meaning for the disciples, and they discreetly observed a befitting silence in his holy presence.
Verse 13 Jesus cometh and taketh the bread, and giveth them, and the fish likewise.See under John 20:9 where the similarity with John 6:11 is discussed. There was one significant difference here. The Lord was the waiter, as well as the provider, on this occasion, whereas the apostles were the waiters on the other; but, in both cases, he gave to them.
Verse 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead.The third time … refers to the third appearance to the apostles, as this was the seventh in the sequence of the ten epiphanies: THE TEN To Mary Magdalene (Mark 16:9; John 20:11-18). To the women (Matthew 28:9-10). To Cleopas and his companion (Luke 24:13-35). To Simon Peter (Luke 24:34; 1 Corinthians 15:15). To the apostles, Thomas absent (John 20:19-23). To the apostles, Thomas present (John 20:24-29). To the apostles at the sea of Tiberius (John 21:1-14). To above five hundred in Galilee (Matthew 28:16-20; 1 Corinthians 15:6). To James the Lord’s brother (1 Corinthians 15:7). To the apostles on Olivet (Acts 1:4-11; Luke 24:50-51).
Verse 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.Simon son of John … This is the same as Matthew’s “Simon Bar-Jonah” (Matthew 16:16-17 ff) and had tremendous significance in Peter’s memory, recalling the great Petrine confession which Christ made the dogmatic foundation of Christianity. The very use of “Simon Bar-Jonah” by Jesus here must have flooded Peter’s heart with emotion. Lovest thou me more than these …? More than what? More than the big catch of fishes? More than the fishing business? More than the other apostles, of whom he had boasted that his love was greater? The words of Jesus are not specific here, and why should men feel the compulsion to be otherwise? Perhaps all of the above meanings, in one degree or another, are implicit in the Master’s words here to his servant who denied him. Thou knowest that I love thee … The Greek words for “love” here are diverse (English Revised Version margin); and after reading a number of implications alleged from this premise, the most appealing is this, “There seems to be no difference of meaning between the two Greek words used for LOVE in John 20:15-17."[10] Perhaps the English Revised Version (1885) translators held the same view, for they made no distinction in the words as rendered into English. The big point of the whole episode would appear to be the threefold affirmation of Peter’s love, contrasting with his triple denial. Feed my lambs … is a charge to teach Christ’s disciples. The variation “feed my sheep” means the same thing, the only possible distinction being in the emphasis upon youth in the first charge. ENDNOTE: [10] Alan Richardson, op. cit., p. 218.
Verse 16 He saith to him again a second time, Simon son of John, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Tend my sheep.See under preceding verse. Tend my sheep … There is one charge here, that of taking care of, teaching, and nurturing the spiritual body of Christ.
Verse 17 He saith unto him the third time, Simon son of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.Grievous as this was for Peter, it wiped out all guilt of his denials; and the Saviour’s total forgiveness is implicit in the threefold charge to care for the church Jesus came to establish. The external situation associated with this triple confession of love inevitably called to mind the denials. There were three of each; the charcoal fire was at both events; the day was breaking on both occasions; and there had to have been another cockcrow, although the latter is not mentioned. The Gospel is infinitely richer for this triple confession of Peter’s love of Jesus. It explains why Peter was at his usual place in the lead on Pentecost; and it also makes it impossible to assert (intelligently) that this Gospel was written to downgrade Peter, as some have affirmed. The image of Peter that emerges in John is even higher than that in the synoptics.
Verse 18 Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkest whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Now this he spake signifying by what manner of death he should glorify God. And when he had thus spoken, he saith unto him, Follow me.There seems to be more than a hint here that Peter’s younger life had been uninhibited. He was a very active man who seems to have done just about as he pleased. Such undisciplined behavior, if that is what was implied, was at an end for Peter. His future responsibilities would require his constant attendance upon spiritual things. Also, there was a prophecy here, already fulfilled when John wrote, of the type of death by which he would glorify God. To stretch out the hands … was often used by Greek writers and the early Christians to indicate crucifixion.[11] In view of John’s here referring these words to Peter’s death, there can be no doubt of their being a prophecy of his crucifixion. Follow me … Jesus evidently meant this in a spiritual sense; but Peter, great literalist that he was, immediately walked after Jesus as the Lord departed, John following. Concerning Peter’s death, tradition places it at Rome in the reign of Nero, with the detail that he was crucified head downward after his protest that he was unworthy to be crucified in an upright position like Jesus. As Lanctantius wrote of Nero: He it was who first persecuted the servants of God. He crucified Peter and slew Paul. St. Peter, as a Jew, could thus be dealt with; St. Paul, as a Roman citizen, was beheaded. Nor did he (Nero) escape with impunity; for God looked on the affliction of his people; and therefore the tyrant, bereaved of his authority, and precipitated from the height of empire, suddenly disappeared, and even the burial place of that noxious wild beast was nowhere to be seen.[12][11] Ibid. [12] Lanctantius, The Manner in which the Persecutors Died (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1951), The Ante-Nicene Fathers, Vol. VII, p. 302.
Verse 20 Peter, turning about seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is it that betrayeth thee?This verse identifies “the disciple whom Jesus loved” as the apostle John. The circumstance here is that of the Lord walking away, Peter following Jesus, and John following Peter.
+Verse 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do?Peter’s natural curiosity led to this question. The Lord had spoken of his becoming old, and of others girding him and stretching out his hands; and it is likely that Peter understood the dark implications of the Master’s words. How naturally, therefore, that he should have wondered if a similar fate awaited John. However, the Lord never responded to questions of mere curiosity.
Verse 22 Jesus saith unto him. If I will that he tarry until I come, what is that to thee? follow thou me.Jesus’ reply seemed to some brethren to be an implication that John would survive until the second coming of the Lord. Follow me … In this repetition of the command, Peter probably understood that the Lord meant the imperative spiritually.
Verse 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee?Thus, John laid to rest the tradition that had developed to the effect that the Lord would return in John’s lifetime (the propositions being equivalent). At the time he wrote John, the apostle was very old; and it was apparent to him and others that the days of his pilgrimage were drawing to a close; and, in view of the probable event of his death, he did not wish unbelievers to have an excuse for saying that the prophecy of the Lord had failed. He therefore made it clear that no such prophecy had ever been uttered.
Verse 24 This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true.This is everything short of an absolute identification of the apostle John as the author of this Gospel. This attestation, here at the end of it, is thought to have been inscribed by the elders of the church in Ephesus; and their unqualified affirmation that the disciple who witnessed the things reported in this Gospel is one and the same man who wrote them down destroys the allegation that some person other than an eye-witness wrote them. The eye-witness and the author are here declared to be the same person; and, by a process of elimination, there is no other person in the first century who could have qualified as an eye-witness who heard the whispers at the last supper, counted the water-pots at Cana, hauled ashore the 153 fish from the sea of Tiberius, and heard the words of Jesus to Mary and to himself from the cross. Hendriksen’s comment on this verse is significant. He said: “This is the disciple, etc. …” “This” cannot refer to Jesus, for he was no disciple. It must. indicate either Peter or John. But Peter was no longer bearing witness, being dead when this was written … Neither is it possible to introduce another person here, for “this” clearly means someone just mentioned. Only John is left. That person must therefore be John.
Accordingly, the passage must mean: “This disciple, John, who is still bearing witness (the present participle is used) and he is the one who has written (aorist participle) these things."[13]The persons who appended this corroborative testimony did not identify themselves; but the most learned opinions of a thousand years have invariably ascribed them to the elders at Ephesus. As Westcott said, “The words were probably added by the Ephesian elders, to whom the preceding narrative had been given both orally and in writing."[14] Their testimony affixed at the close of this Gospel is not diminished by the absence of their names; for, whatever their names, they were the ones who certified the Gospel as absolute truth and circulated it among the churches of the first century. [13] William Hendriksen, op. cit., p. 493. [14] B. F. Westcott, op. cit., p. 306.
Verse 25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.I suppose … identifies this verse as a separate addendum to the Gospel, probably penned by John himself prior to its being sent to the churches. This statement, with the last two verses of John 20, are a categorical refutation of all critical positions founded on the failure of one Gospel or another to record what was related or omitted by another. We have found many disagreements with scholars like Alan Richardson; but, despite this, his final words regarding this Gospel are magnificent. He said: When in faith we have received John’s testimony, and have learned from him that JESUS IS THE CHRIST THE SON OF GOD, we shall, from the depth of our inmost conviction, add our testimony to what he has written, and say, WE KNOW THAT HIS WITNESS IS TRUE.[15]What a marvelous testimony of Jesus Christ is the Gospel of John! Standing near the close of the first century of this era, and after a long and vigorous life of preaching and teaching God’s word, the last eye-witness of the ministry of the Lord selected from the incredibly rich storehouse of his blessed memories of Jesus precisely those seven greatest signs of his power and Godhead that he could recall, the same being the great signs he had been preaching for a lifetime; and these he gathered into one final testimony of the divine Christ, launching his Gospel from the platform of a great congregation which attached the corroborative imprimatur of its presbytery. He leveled his witness squarely against the incipient Gnostic heresies beginning, even then, to show themselves in Asia Minor. He designed it so as to refute the false rumors of Peter’s unworthiness, due to his denials, and the equally false rumor that the Lord had promised to return within his lifetime. The person of Jesus Christ as both God and perfect man was the theme throughout. There can be no marvel that Satan is very displeased with the Gospel of John; but, despite all satanic opposition to its teachings, the saints of all ages have received it as it is indeed the truth of God, ever rejoicing in its divine revelation of Jesus Christ our Lord. ENDNOTE: [15] Alan Richardson, op. cit., p. 220.
Questions by E.M. Zerr For John 211. Where did Jesus next appear to the disciples? 2. What were they doing? 3. Name some of them who were there. 4. Who had proposed this action of theirs? 5. And who seconded it? 6. What was their success ? 7. Who was near in the morning? 8. How about the recognition? 9. What did he ask them? 10. Repeat his instructions. 11. State the result. 12. Who now recognized Jesus ? 13. At this what did Peter do? 14. How did the others come? 15. What did they bring? 16. Upon landing, what did they see ? 17. What did Jesus call for? 18. How many had they caught ? 19. What was remarkable about it? 20. Repeat Jesus’ invitation to them here. 21. On what were they silent ? 22. Why was it so ? 23. Who served the group ? 24. How often has Jesus appeared since resurrection 25. After dinner what did Jesus ask Peter? 26. How often did he ask? 27. Tell how Peter felt about it. 28. Explain why three times. 29. What was he told to do? 30. When was Peter strong ? 31. State the prediction of Jesus. 32. What did this signify? 33. What did he now bid him do? 34. Tell whom Peter noticed. 35. What is said about this man and Jesus? 36. Where had he sat at supper? 37. Tell what he had asked. 38. Repeat Peter’s question now. 39. And the answer. 40. This started what report? 41. What was wrong about the report? 42. State the lesson Peter should have received. 43. Who is doing the writing of this book? 44. What did he know? 45. Did he record all the works of Jesus? 46. For what purpose were these written? 47. Which chapter and verse shows this? 48. Had all been written, then what? 49. What is meant by the world ? 50. What is John’s endorsement of this book?
John 21:1
1After these things means the events of the preceding chapter. Tiberias was another name for the Sea of Galilee. It was according to previous appointment that Jesus met his disciples at this place. (See Matthew 28:7).
John 21:2
2 Among the men named as disciples was Nathanael, the same man who figured in the interesting conversation of chapter 1:45-51. (See the notes at that place.) The other name for him was Bartholomew, which may be learned from the lists given by the Gospel records. Matthew 10, Mark 3 and Luke 6, name twelve apostles including Bartholomew, but never mention Nathanael; while John mentions Nathanael six times, but never refers to Bartholomew by name one time. The verse merely states that these disciples were together, but does not tell the exact spot where they were nor what they were doing; the next verse will give us that information.
John 21:3
3 The disciples named were together somewhere in the vicinity of the Sea of Galilee, when Peter proposed going fishing, his original occupation. The others of the group said they would join him, and thus they returned to the secular business they were in when Jesus first called them into his service (Matthew 4:18-22). They did their fishing in a boat by using a net, but although they spent the whole night in their efforts, they caught nothing.
John 21:4
4 In the meantime Jesus had come to the . sea and was standing on the shore when morning came, or at least as it was getting on towards daylight. But it was still somewhat dark, so that the disciples could not, recognize Jesus.
John 21:5
5 Children is from PAIDION, and its literal meaning is “little ones.” It is not used literally in this verse, but is spoken “in affectionate address” according to Thayer. The margin renders it “sirs,” and Moffatt translates it “lads.” Have ye any meat meant to ask if they had been successful in their fishing, which they had not.
John 21:6
6 The word right is used in the sense of right-hand, and has no reference to the distinction between right and wrong, or “right” as contrasted with “incorrect” A school of fish was coming along that side of the boat at that moment. Jesus had divine power as well as divine knowledge. He could have caused the school of fish to come to that spot at the appropriate time, or he could have known that it was occurring by ordinary causes. In either case it would have been a miraculous demonstration on the part of Jesus. Not able to draw it without help. (See verse 8.)
John 21:7
7 By this time it was light enough to recognize an acquaintance, especially by the help of hearing his voice. The disciple whom Jesus loved (John according to verses 20, 24), was the first to recognize Jesus, and he announced the fact to Peter. Naked is from GUMNOS, which Thayer defines at this place, “clad only in the undergarment.” The cloak or outer garment had been laid aside for convenience in the activities of fishing. Peter did not feel “presentable” to come into the presence of Jesus, and threw his fisher’s coat over the undergarment. He did not wait to come to land by boat, but plunged into the water and either swam or waded out as it was only 300 feet (verse 8).
John 21:8
8 The short distance from land is mentioned to explain why they came in a little ship. At that distance the water would be shallow, so that a larger boat would not navigate so well, especially when it had to serve as a sort of a “tug” to draw the filled net toward shore.
John 21:9
9 By having fish on the fire, with bread to eat with them, Jesus taught the disciples that he did not need to depend upon them for the necessities of life.
John 21:10
0 But the Lord has always taught that man must contribute to his own needs as he is able, hence the disciples were commanded to bring some of the fish they had caught.
John 21:11
1 The disciples had reached the edge of the water when Jesus told Peter to bring some of his fish. The writer mentions the fact of the net being unbroken notwithstanding the number and size of the fishes, and such reference to it indicates that another miracle was worked to preserve the net.
John 21:12
2 Dine is from ARISTAO. Both Thayer and Robinson define it, “To breakfast,” and the latter adds, “to lunch, i. e., to take an early meal before the chief meal.” Durst is a form of “dare.” The thought is that none of the disciples would dare or venture to ask Jesus to identify himself, for they all knew it was the Lord. Curiosity, as well as a desire to be doubly certain, would have prompted them to ask Jesus the question, but the evidences of his identity were so great they did not have the courage to ask him.
John 21:13
3 The fish having been cooked by the fire that Jesus had kindled before the arrival of the disciples, he served them with bread to them.
John 21:14
4 Third time . . . to his disciples, or apostles. The two other times are in chapter 20:19 and 26. His first appearance was to Mary Magdalene (Mark 16:9), but she was not an apostle.
John 21:15-17
7 I believe these verses should be studied as one paragraph for the best results. Some unnecessary labor has been done by some in the way of technical distinctions between certain words, which might cause us to overlook the main point Jesus had in mind. It is true that the Greek originals for love, feed, sheep and lambs has each some meanings different from the others. And yet, those distinctions are not great enough to affect the lesson Jesus was giving the apostles. Peter was engaged in the fishing business when Jesus called him (Matthew 4:18-20). He left his net and followed the call, and later insisted that nothing could separate him from his service to the Master (Mark 14:31).
Notwithstanding such a profession of loyalty, Peter denied his Lord three times (Matthew 26:75), and in verse 3 of the present chapter he led the others in returning to their former occupation. Now it was the time and place to make him “take his stand” with reference to his service to the Lord. The masculine and neuter genders for the original of these are the same in form, hence the Greek grammar will not help us in determining to what the pronoun refers. Strong defines the word, “Of (from or concerning) these (persons or things).” From all the foregoing considerations, the question of Jesus means, “lovest thou me more than you do this fishing business?” Upon his three-fold assertion that he did, Jesus very logically directed him to prove it by devoting his efforts towards the spiritual business of teaching His people.
John 21:18
8 The Greek word for young has the comparative form, which makes it mean “younger.” Jesus is speaking of the days when Peter was in his prime physically and able to tare for himself, even to the extent of self-defense if necessary. But the time was coming when he would be subject to the will and strength of others. This prediction is so general that we only could have guessed at its meaning, had the writer not given us the key to it in the next verse.
John 21:19
9 By what death indicates not only that the death of Peter would be to glorify (do honor) God, but that the manner of that death was to be a significant item in the affair. I do not believe it requires me to pay any special attention to the tradition that Peter was crucified with his head downward, nor even that he was crucified at all, though that is probable. The point is that he was to die by violence because of his devotion to God. In that kind of experience he would be imitating the example of his Lord, which is what he was exhorted to do in the words, follow me.
John 21:20
0 This entire verse is given to identify the disciple of whom Peter was about to ask his question. That disciple was John according to verse 24.
John 21:21
1 In this verse Peter manifests a very natural curiosity, but which will be interpreted by Christ as an intrusion by Peter into matters that should not have concerned him. Jesus had exhorted Peter to follow Him by faithfulness even to the extent of a violent death. The question of the apostle means as if he had said, “And what do you expect John to do; will he have to die a violent death also?”
John 21:22
2 Jesus did not answer Peter’s question directly. Tarry till I come means not only that he would not die a violent death, but would not die at all before Jesus returned to earth. But Jesus did not say that such a thing would happen, only that if it did, it would be no concern of Peter’s; his duty was to follow Jesus.
John 21:23
3 This verse gives a clear example of the disposition of men to formulate rumors with no truth as a basis. Jesus only asked Peter a hypothetical question by way of rebuking him for his meddlesome attitude. Then the gossiping spirit of the disciples made an affirmation out of it, and. made Jesus say that John was promised that he would live to see the second coming of Christ.
John 21:24
4 This verse, together with other passages, shows us that the disciple “whom Jesus loved” was John. (See chapter 13:23.)
John 21:25
5 Jesus lived and worked with his disciples and among men for more than three years. It would have made a volume or volumes of immense Size had all of His deeds been recorded. World means the people of the earth. Contain is from CHOREO, and as Thayer defines it, the meaning is, “To receive with the mind or understanding, to understand; to be ready to receive, keep in mind.” The entire Bible is very brief, and the Lord has placed before mankind enough only to make the necessary preparation for usefulness in this life, and happiness in the next.