The First Breakfast (John 21:1-19)
Easter 2007, April 8, 2007
Text
" Afterward Jesus appeared again to his disciples, by the
Introduction
Two weeks ago – "The God of the Ordinary" – How Jesus called Simon Peter to become a Christ-follower. Today – "The First Breakfast" – How Jesus restored Peter so tenderly, so powerfully, and so completely after he had failed Jesus so miserably.
At
Jesus had predicted Peter's failure over dinner, now He chooses to restore Simon over breakfast. By a fire, Peter had denied Him. Now, by a fire, Jesus restores Him!
What Were the Keys to Simon Peter's REstoration?
1. His restoration resulted from Christ's resurrection.
"25 He was delivered over to death for our sins and was raised to life for our justification. " (Romans 4:25, NIV)
· Because Jesus lives, I can be forgiven…!
2. His restoration followed genuine contrition.
"59 About an hour later another asserted, "Certainly this fellow was with him, for he is a Galilean." 60 Peter replied, "Man, I don't know what you're talking about!" Just as he was speaking, the rooster crowed. 61 The Lord turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him: "Before the rooster crows today, you will disown me three times." 62 And he went outside and wept bitterly." (Luke 22:59-62, NIV)
· Because Jesus lives, I know I will stand before Him one day.
"10 For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad." (2 Corinthians 5:10, NIV)
"19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Christ, who has been appointed for you—even Jesus." (Acts 3:19-20, NIV)
3. His restoration was accompanied by renewed passion.
· Because Jesus lives, I can be made whole emotionally
Peter's failure had devastated him emotionally. Jesus knew this and went to great lengths to minister to him personally.
After His resurrection, Jesus sent personal word to Peter by the angel to the women.
"5 As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. 6 "Don't be alarmed," he said. "You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. 7 But go, tell his disciples and Peter, 'He is going ahead of you into
Somewhere before this encounter at the lake, Jesus had already appeared to Peter personally.
"33 They got up and returned at once to
"3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Peter, and then to the Twelve." (1 Corinthians 15:3-5, NIV)
Now, on the seashore, Jesus repeats the miracle that He had performed the day He called Peter to follow Him. I believe Jesus did this because He knew it would have special meaning to Peter.
He then calls Peter to complete submission and obedience…!
4. His restoration required willing submission.
"8 So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. 9 Suddenly Jesus met them. "Greetings," he said. They came to him, clasped his feet and worshiped him. 10 Then Jesus said to them, "Do not be afraid. Go and tell my brothers to go to
"5 He called out to them, "Friends, haven't you any fish?" "No," they answered. 6 He said, "Throw your net on the right side of the boat and you will find some." When they did, they were unable to haul the net in because of the large number of fish." (John 21:5-6, NIV)
"17 The third time he said to him, "Simon son of John, do you love me?" Peter was hurt because Jesus asked him the third time, "Do you love me?" He said, "Lord, you know all things; you know that I love you." Jesus said, "Feed my sheep. 18 I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." 19 Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, "Follow me!"" (John 21:17-19, NIV)
· Because He lives, I will make Him Lord of my life.
5. His restoration impacted his vocation.
· Because He lives, I can lead a meaningful life.
" 15 When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you truly love me more than these?" "Yes, Lord," he said, "you know that I love you." Jesus said, "Feed my lambs."" (John 21:15, NIV)
"16 Again Jesus said, "Simon son of John, do you truly love me?" He answered, "Yes, Lord, you know that I love you." Jesus said, "Take care of my sheep."" (John 21:16, NIV)
"17 The third time he said to him, "Simon son of John, do you love me?" Peter was hurt because Jesus asked him the third time, "Do you love me?" He said, "Lord, you know all things; you know that I love you." Jesus said, "Feed my sheep." (John 21:17, NIV)
Jesus will take what I do and add what only He can do. (Breakfast involved the fish Peter caught and the fish Jesus already had…!)
"9 When they landed, they saw a fire of burning coals there with fish on it, and some bread. 10 Jesus said to them, "Bring some of the fish you have just caught."" (John 21:9-10, NIV)
" 15 When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you truly love me more than these?" "Yes, Lord," he said, "you know that I love you." Jesus said, "Feed my lambs."" (John 21:15, NIV)
Restoration does not always mean to the same vocation (credibility – embezzlement – no bank job, David a king, not a prophet or a priest, etc.!), but it will always be to some wonderful future.
"10 This is what the Lord says: "When seventy years are completed for
" 12 "Even now," declares the Lord, "return to me with all your heart, with fasting and weeping and mourning." 13 Rend your heart and not your garments. Return to the Lord your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity." (Joel 2:12-13, NIV)
"25 "I will repay you for the years the locusts have eaten— the great locust and the young locust, the other locusts and the locust swarm— my great army that I sent among you. 26 You will have plenty to eat, until you are full, and you will praise the name of the Lord your God, who has worked wonders for you; never again will my people be shamed. 27 Then you will know that I am in
Conclusion / Invitation
1. Do you need to make a first-time decision for Christ?
2. Do you need to return to him?
Research Notes on John 21 ("The First Breakfast")
After fishing all night, their bodies would have been sore, but their spirits were very much alive.
Jesus was showing them again how much they needed Him in every area of their life, both professionally, personally, and ministerially.
The Bible Knowledge Commentary
21:1-3. An angel had promised that Jesus would meet with His disciples in
Peter went fishing since he may have misunderstood the Lord's commission (20:22). Peter also had a family to support and undoubtedly had a sense of failure over his sin in denying the Lord. His leadership quality is evident in that six other disciples went with him. Their lack of success without Jesus' aid (cf. 15:5) and their great catch with His help gave them direction for their new lives.
21:4-6. Early in the morning the disciples failed to recognize Jesus . . . on the shore either because of distance or lack of light. He called out to them, Friends, haven't you any fish? The word "friends" (paidia) is literally, "little children" or perhaps "lads." In response to His authoritative voice and instruction (v. 6), they hauled in a huge catch of fish (cf. v. 11). This similarity to an earlier miracle (Luke 5:1-11) enabled the disciples to identify the Lord and to recognize His ability to do great signs after His resurrection.
21:7-9. This revelation of Jesus and His power to His disciples dawned first in the beloved disciple, who exclaimed, It is the Lord! (cf. 20:28) John had also been first to discern the significance of the grave clothes (20:8). Hearing John's word, Peter immediately jumped into the water, and apparently swam to Jesus. This is typical of his impulsive nature (he went first into the tomb; 20:6). This psychological insight into Peter's character reinforces the historical reliability of John's eyewitness testimony. Peter's action contrasts strikingly with the time he started to sink in the water (Matt. 14:30). Jesus had prepared a breakfast of charcoaled fish with bread for the hungry disciples.
21:10-11. Mention of the large fish, 153 in all, has given rise to all kinds of allegorical and symbolic interpretations. But probably John mentioned the number as a matter of historical detail. With a group of men fishing, the common procedure would be for them to count the fish they caught and then divide them equally among the fishermen. A spiritual lesson here is that great blessing comes to one's efforts when he follows the Lord's will.
21:12-14. When Jesus invited them to eat with Him, none of them asked who He was for they knew it was the Lord. The fact that both Mary (20:14) and the
B. Jesus' reinstating of Peter (21:15-23).
21:15-17. Earlier Peter had denied Jesus beside a fire (18:18, 25). Now beside another fire he was restored publicly.
Jesus called him Simon Son of John, as He had when He first met Peter (1:42). Jesus asked him, Do you truly love Me more than these? What did Jesus mean by "these"? Jesus probably was referring to the disciples, in light of Peter's proud statement that he never would fall away no matter what others did (Matt. 26:33, 35; Luke 22:33; John 13:37). Jesus' threefold question and threefold commission of apostolic mission contrast directly with Peter's three denials. Three times Peter said he did not even know the Lord (18:17, 25, 27); now three times he said he loved the Lord (21:15-17). No matter how great a person is, he may fall (cf. 1 Cor. 10:12). But God's grace and forgiveness will restore the repentant. This provision of grace would be important, for the church would soon face great persecution and even church leaders would waver in their commitments.
Three times Jesus commissioned Peter to care for the flock: Feed My lambs; (v. 15); Take care of My sheep (v. 16); Feed My sheep (v. 17). Some Roman Catholics assume that this asserts Peter's primacy, but this is foreign to the passage (cf. 1 Peter 5:2). In Jesus' three questions of love (agapas, agapas, and phileis) and His three commands of duty (boske, "tend"; poimaine, "herd, lead to pasture"; boske) various Greek synonyms are used. Since it is difficult to see any consistent distinctions that John intended, most scholars see these as stylistic variations.
21:18-19. I tell you the truth (cf. comments on 1:51) introduces a solemn prediction of Peter's coming crucifixion. In old age Peter was tied to a cross and had his hands stretched out (cf. 1 Clement 5:4; 6:1; Eusebius The Ecclesiastical History 2. 25). Obedience to Jesus' command, Follow Me, is the key issue in every Christian's life. As Jesus followed the Father's will, so His disciples should follow their Lord whether the path leads to a cross or to some other difficult experience.
21:20-23. Peter, having been informed about God's plan for his life, naturally wondered what the future held for his friend John, the disciple whom Jesus loved. Jesus sharply rebuked Peter for being curious about God's will for another's life: What is that to you? You must follow Me. Some disciples can be easily distracted by unnecessary questions about God's secret will; as a result they neglect God's plainly revealed will. God's plans for Christians vary and His reasons are not often made known. Peter was to commit himself to God's plain commands to him.
John then corrected a faulty inference made by some believers that John would not die. Interestingly Jesus' last words recorded by John in this Gospel refer to His return. Of course, Jesus gave no indication when He would return. The false rumor about Jesus' words to Peter show the possibility of misunderstanding God's promises. Christians must seek to understand God's Word accurately.
C. The colophon (21:24-25).
21:24-25. The Fourth Gospel ends with information about its composition. The beloved disciple is identified as the author (cf. comments on "Authorship" in the Introduction). The first sentence in verse 24 may have been someone other than John, but the wording sounds Johannine (cf. 19:35). These things most likely refer to the entire Gospel. The words, We know that his testimony is true, were probably written by someone other than John. They are an endorsement, perhaps by the Ephesian church, or a testimony from the early church as a whole. They were certainly in a position to know the facts better than any generation since then.
The final verse—with its statement about the world not having room for all the books that could be written about Jesus' deeds—may seem at first glance to be an exorbitant overstatement. (The I seems to suggest John as the author of this verse though that is uncertain.) Yet the Gospels record only a small sample of Jesus' words and works. Someone has estimated that a person can read aloud Jesus' words recorded in the Gospels in only about three hours. But if all that the infinite Son of God said and did in His Incarnation were pondered, the resulting commentary would be endless.
The New Bible Commentary
21:1–14 Jesus appears to his disciples by the sea. Some scholars have supposed that this chapter is by another author, but there is no MS evidence of the circulation of the gospel without it. Although it appears to be something in the nature of an afterthought, it may have been intended to correspond to the prologue. It is unlikely that another author wrote this section since there are several points of contact in it with the style and language of the previous chapters.
The disciples had left
The failure of the disciples to recognize Jesus until after obeying his command to cast the net on the right side of the boat is surprising (4–6). If they had no knowledge of his identity, why did they respond to his command? They were probably desperate after a fruitless night and were willing to try anything. But the haul was considerable. It was the beloved disciple who first recognized Jesus but did nothing other than tell Peter, who as usual impulsively acted in rushing towards Jesus.
There are vivid eyewitness touches in this account, especially the largeness of the haul of fish, the distance from the shore (8), the charcoal fire with its fish and the command of Jesus to bring more fish (9–10). The precise number of fish (11) is best accounted for by the same reason, that someone was there when they were counted. Nevertheless, many scholars have looked for a subtler reason for the insertion. A mathematical suggestion has been made since 153 = 1+2+3..17, or some symbolic meaning has been found connecting the incident with the feeding of the 5,000 (five loaves plus twelve baskets totals seventeen). But such solutions are far less convincing than the simple acceptance of a precise number of fish. That the meal was an ordinary meal is supported by the call of Jesus to the disciples to join him at breakfast (12). The third time (14) relates to the collective appearance to a group of disciples, the other times being related in ch.20.
21:15–25 Jesus communicates with Peter and John. The threefold challenge to Peter looks as if it were designed to parallel his threefold denial (15–19). There are differences in the wording of the three questions. In the third question the verb used for love (phileō) is the same as that used in all Peter's answers, but it differs from the word used in the first two questions (agapaō). However, in the NT these two verbs are often used interchangeably, and it seems, therefore, that no special significance can be attached to the different words used. There are also differences in the three charges to Peter. The first and third use the word feed, whereas the second uses the word for tend (take care), which involves all the responsibilities of shepherding the sheep. The first is directed towards the lambs, whereas the second and third are directed towards the sheep. These differences carry no theological significance. Peter's third response (17) was stronger than the first two, no doubt called out by his grief in being asked three times.
The fact that Peter was clearly forgiven by Jesus and given new responsibilities, amounting to apostleship, despite his total denial of his Lord, can given genuine hope to Christians today who feel that they have denied Jesus and that this is unforgiveable. He calls only for our repentance and our love.
The prediction of v 18 was claimed in tradition to have been fulfilled by Peter being crucified upside down. But the tradition itself is not strongly attested and may be an inference from this passage. In saying Peter would glorify God in his death, John sees him as following the example of Jesus (19). Some think that Peter followed Jesus along the shore, but the 'following' implies something more radical than this, nothing short of commitment to his service. Peter's concern for John and the answer of Jesus, virtually telling him to mind his own business, seems to be related to correct a misunderstanding which was circulating at the time of the publication of the gospel. If John, after a long life, was still alive when the gospel was written (on the assumption of his being the author), it was necessary for the rumour that he was not going to die (23) to be rectified.
The additional note in v 24 should be taken as a continuation of the previous verses. It is most natural to take this verse as implying that John was the writer. In this case, the words We know that his testimony is true point to the fact that others were prepared to vouch for the identity of the beloved disciple. The concluding verse is intended to emphasize the selective character of the whole gospel, but also to point out that Jesus is much greater than all that has been said of him in his book.
JFB
Jn 21:1–23. Supplementary Particulars.
(That this chapter was added by another hand has been asserted, against clear evidence to the contrary, by some late critics, chiefly because the Evangelist had concluded his part of the work with Jn 20:30, 31. But neither in the Epistles of the New Testament, nor in other good authors, is it unusual to insert supplementary matter, and so have more than one conclusion).
1, 2. Jesus showed himself again—manifested himself again.
and on this wise he manifested himself—This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and .
2. Nathanael—(See on Mt 10:3).
3–6. Peter saith unto them, I go a fishing—(See on Lu 5:11).
that night … caught nothing—as at the first miraculous draught (see on Lu 5:5); no doubt so ordered that the miracle might strike them the more by contrast. The same principle is seen in operation throughout much of Christ's ministry, and is indeed a great law of God's spiritual procedure with His people.
4. Jesus stood—(Compare Jn 20:19, 26).
but the disciples knew not it was Jesus—Perhaps there had been some considerable interval since the last manifestation, and having agreed to betake themselves to their secular employment, they would be unprepared to expect Him.
5. Children—This term would not necessarily identify Him, being not unusual from any superior; but when they did recognize Him, they would feel it sweetly like Himself.
have ye any meat?—provisions, supplies, meaning fish.
They answered … No—This was in His wonted style, making them tell their case, and so the better prepare them for what was coming.
6. he said unto them, Cast the net on the right side of the ship—no doubt, by this very specific direction, intending to reveal to them His knowledge of the deep and power over it.
7–11. that disciple whom Jesus loved, said, It is the Lord—again having the advantage of his brother in quickness of recognition (see on Jn 20:8), to be followed by an alacrity in Peter all his own.
he was naked—his vest only on, worn next the body.
cast himself into the sea—the shallow part, not more than a hundred yards from the water's edge (Jn 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.
8. the other disciples came in a little ship—by ship.
9. they saw—"see."
a fire of coals, and fish laid thereon, and bread—By comparing this with 1Ki 19:6, and similar passages, the unseen agency by which Jesus made this provision will appear evident.[4]
10. Jesus saith unto them, Bring of the fish ye have now caught—Observe the double supply thus provided—His and theirs. The meaning of this will perhaps appear presently.
11. Peter went up—into the boat; went aboard.
and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken—The manifest reference here to the former miraculous draught (Lu 5:1–11) furnishes the key to this scene. There the draught was symbolical of the success of their future ministry: While "Peter and all that were with him were astonished at the draught of the fishes which they had taken, Jesus said unto him, Fear not, from henceforth thou shalt catch men." Nay, when first called, in the act of "casting their net into the sea, for they were fishers," the same symbolic reference was made to their secular occupation: "Follow Me, and I will make you fishers of men" (Mt 4:18, 19). Here, then, if but the same symbolic reference be kept in view, the design of the whole scene will, we think, be clear. The multitude and the size of the fishes they caught symbolically foreshadowed the vast success of their now fast approaching ministry, and this only as a beginning of successive draughts, through the agency of a Christian ministry, till, "as the waters cover the sea, the earth should be full of the knowledge of the Lord." And whereas, at the first miraculous draught, the net "was breaking" through the weight of what it contained—expressive of the difficulty with which, after they had 'caught men,' they would be able to retain, or keep them from escaping back into the world—while here, "for all they were so many, yet was not the net broken," are we not reminded of such sayings as these (Jn 10:28): "I give unto My sheep eternal life, and they shall never perish, neither shall any pluck them out of My hand" [Luthardt]? But it is not through the agency of a Christian ministry that all true disciples are gathered. Jesus Himself, by unseen methods, gathers some, who afterwards are recognized by the constituted fishers of men, and mingle with the fruit of their labors. And are not these symbolized by that portion of our Galilean repast which the fishers found, in some unseen way, made ready to their hand?
12–14. none … durst ask him, Who art thou, knowing it was the Lord—implying that they would have liked Him just to say, "It is I"; but having such convincing evidence they were afraid of being "upbraided for their unbelief and hardness of heart" if they ventured to put the question.
13. Jesus … taketh bread—the bread.
and giveth them, and the fish likewise—(See on Lu 24:30).
14. This is the third time that Jesus showed himself—was manifested.
to his disciples—His assembled disciples; for if we reckon His appearances to individual disciples, they were more.
15–17. when they had dined, Jesus saith—Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did.
Simon, son of Jonas, lovest thou me more than these?—referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of Thee, yet will I never be offended" (Mt 26:33), and intending by this allusion to bring the whole scene vividly before his mind and put him to shame.
Yea, Lord; thou knowest that I love thee—He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former.
He saith unto him, Feed my lambs—It is surely wrong to view this term as a mere diminutive of affection, and as meaning the same thing as "the sheep" [Webster and Wilkinson]. It is much more according to usage to understand by the "lambs," young and tender disciples, whether in age or Christian standing (Is 40:11; 1Jn 2:12, 13), and by the "sheep" the more mature. Shall we say (with many) that Peter was here reinstated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honor of Christ had received, the stain brought on his office, the damage done to his high standing among his brethren, and even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.
16. He saith to him … the second time … lovest thou me, &c.—In this repetition of the question, though the wound was meant to be reopened, the words "more than these" are not repeated; for Christ is a tender as well as skilful Physician, and Peter's silence on that point was confession enough of his sin and folly. On Peter's repeating his protestation in the same words, our Lord rises higher in the manifestation of His restoring grace.
Feed—keep.
my sheep—It has been observed that the word here is studiously changed, from one signifying simply to feed, to one signifying to tend as a shepherd, denoting the abiding exercise of that vocation, and in its highest functions.
17. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said the third time, &c.—This was the Physician's deepest incision into the wound, while yet smarting under the two former probings. Not till now would Peter discern the object of this succession of thrusts. The third time reveals it all, bringing up such a rush of dreadful recollections before his view, of his "thrice denying that he knew Him," that he feels it to the quick. It was fitting that he should; it was meant that he should. But this accomplished, the painful dialogue concludes with a delightful "Feed My sheep"; as if He should say, "Now, Simon, the last speck of the cloud which overhung thee since that night of nights is dispelled: Henceforth thou art to Me and to My work as if no such scene had ever happened."
18, 19. When thou wast young—embracing the whole period of life to the verge of old age.
thou girdedst thyself, and walkedst whither thou wouldest—wast thine own master.
when … old thou shalt stretch forth thine hands—to be bound for execution, though not necessarily meaning on a cross. There is no reason, however, to doubt the very early tradition that Peter's death was by crucifixion.
19. This spake he, signifying by what death he should glorify God—not, therefore, a mere prediction of the manner of his death, but of the honor to be conferred upon him by dying for his Master. And, indeed, beyond doubt, this prediction was intended to follow up his triple restoration:—"Yes, Simon, thou shall not only feed My lambs, and feed My sheep, but after a long career of such service, shalt be counted worthy to die for the name of the Lord Jesus."
And when he had spoken this, he saith unto him, Follow me—By thus connecting the utterance of this prediction with the invitation to follow Him, the Evangelist would indicate the deeper sense in which the call was understood, not merely to go along with Him at that moment, but to come after Him, "taking up his cross."
20, 21. Peter, turning about—showing that he followed immediately as directed.
seeth the disciple whom Jesus loved following; which also leaned on Jesus' breast at supper, and said, Lord, which is he that betrayeth thee?—The Evangelist makes these allusions to the peculiar familiarity to which he had been admitted on the most memorable of all occasions, perhaps lovingly to account for Peter's somewhat forward question about him to Jesus; which is the rather probable, as it was at Peter's suggestion that he put the question about the traitor which he here recalls (Jn 13:24, 25).
21. Peter … saith to Jesus, Lord, and what shall this man do?—What of this man? or, How shall it fare with him?
22, 23. Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me—From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.
23. Then went this saying abroad among the brethren, that that disciple should not die—into which they the more easily fell from the prevalent expectation that Christ's second coming was then near at hand.
yet Jesus said not unto him, He shall not die—The Evangelist is jealous for His Master's honor, which his death might be thought to compromise if such a misunderstanding should not be corrected.
Jn 21:24, 25. Final Close of This Gospel.
24. This is the disciple which testifieth of these things, and wrote these things—thus identifying the author of this book with all that it says of this disciple.
we know that his testimony is true—(Compare Jn 19:35).
25. And there are many other things which Jesus did—(Compare Jn 20:30, 31).
if … written every one, I suppose—an expression used to show that what follows is not to be pressed too far.
even the world itself would not hold the books, &c.—not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in the limitation of these matchless histories, in point of number, there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fulness.
Tyndale Concise Bible Commentary
21:1–25 ASSURANCE AND COMMISSION
21:1–23 The Galilean Appearance
21:1–14 THE CATCH OF FISH AND BREAKFAST
This was the third appearance of the risen Lord. In this narrative, Jesus told his disciples how they were to function as apostles. The catch of fish and the breakfast were certainly miracles and related to encouraging the disciples in their lives of faith. But this appearance had special significance for Peter and John. The "
21:15–23 PETER'S INSTRUCTIONS
In this section Jesus spoke with his disciples concerning love and service (21:15–19). Jesus had already met with Peter privately and probably dealt with his denial at that time (Luke 24:34; 1 Cor. 15:5). Here Jesus instructed Peter concerning his ministry and motives as a church leader. There is debate as to whether John intended a distinction between the two Greek words for "love," agapao (Jesus' word) and phileo (Peter's word), or whether John used the variation without intending any distinction. Those holding that a distinction is being made suggest that agapao is a volitional love that can be commanded. It seeks the good of the object loved even to the point of personal sacrifice. The other word, phileo, was understood to refer to an emotional love based on personal affection. Jesus was asking Peter about the depth of his commitment, and the apostle was responding by expressing affection. In his third question (21:17), Jesus used Peter's word (phileo), asking if his professed affection was real and sincere. Peter assured Jesus that it was. But 21:17 recounts Jesus asking three similar questions "a third time." In that light neither Jesus, Peter, nor John saw any significant difference between the two words for love in this context. The crucial point of this passage was that Jesus was highlighting Peter's responsibility of feeding and caring for Jesus' sheep, the believers. Peter's love for Jesus would be essential to being faithful to the task.
In 21:18–19 Jesus revealed that Peter would die a martyr's death, a death that would glorify God. Eusebius reported that Peter was crucified head down in
21:24–25 Postscript
The conclusion concerns the true witness (21:24). That witness was claimed by the author ("I," 21:25) and by his circle of friends ("we," 21:24). Those other acts of Jesus were lost to history, but the signs included in John's Gospel would be sufficient to bring its readers to believe in Jesus, the Son of God.
The Bible Reader's Companion
John 21
Outline Place Finder PROLOGUE PUBLIC PRIVATE PASSION EPILOGUE BACK to Outline | Chapter summary. John's Gospel has reached its climax. But John cannot help reminiscing about Jesus' post-resurrection times with His disciples. He tells of a fishing trip to the John closes on a note of regret. There's so much more he could share about Jesus! But surely there are not enough books published in the whole world to record His first-century words and works, to say nothing of the work He has carried on in believers for the millenia since then (vv. 24–25). Key verse. 21:15: Love, expressed in caring. Personal application. Concentrate on following Jesus and don't concern yourself with how He is leading other disciples. |
INSIGHT
Peter goes fishing (21:3). The "we'll go with you" reminds us that Peter really is the leader of the disciples. But we have no insight into why Peter decided to go back to his old trade. It may have been restlessness. Or a feeling he needed to support his family. Whatever the reason, the expedition was an exercise in futility. They caught no fish!
Actually no one who follows Jesus can go back to his or her old way of life. Jesus calls us to something fresh and new. It's not that we must change jobs. He changes us, and we find no real satisfaction except in doing His will.
Peter's example. Peter must have felt as we do when we fail the Lord: eager for acceptance, yet uncertain and ashamed. At such times let's follow Peter's example. Peter was so eager to see Jesus again he jumped out of the boat and swam to shore (v. 7). There he rushed to bring fish when Jesus asked for them (v. 11).
Don't let sins drive you from the Lord. Hurry back to Him and show your love by ready obedience.
"Do you love Me?" (21:15–17) The "more than these" is uncertain. Does Jesus ask if Peter loves Christ more than the other disciples do? Or more than he loves the others? Or perhaps more than he loves his boats and nets, and his old life as a fisherman? Whatever the intent, the significance is clear. We are to love Jesus most of all.
"Love" (21:15–17). Different Gk. words for "love" are used in the repeated questions and answers. Many a sermon has been based on the fact that Christ's first two questions were, "Do you agapao Me?" and "Do you phileo Me?" in the third, while each of Peter's replies proclaimed a phileo love for the Lord. Agapao here may indicate that Jesus asks for a more committed, deeper love than Peter—once burned!—feels able to affirm. But Jesus accepts the love Peter is able to give and calls him to serve.
Pasture and shepherd (21:15–17). Christ called Peter to serve and nurture others.
Peter's death (21:18–19). Tradition tells us that Peter was crucified in
What about John? (21:20–22) There's an important principle here. We're to concentrate on following where Jesus leads us. And we're to let others follow where Jesus leads them.
The church is not a hierarchy, with overseers telling others what God's will is for them. The church is an organism, and each believer is directly connected with Jesus Christ, the church's living head. We each are to love and follow Him—and let others follow where they are led.
Bible Exposition Commentary
We Are Fishers of Men—Obey Him (John 21:1–8)
The Lord had instructed His disciples to meet Him in Galilee, which helps to explain why they were at the
Others believe that Peter had been called from that kind of life (Luke 5:1–11) and that it was wrong for him to return. Furthermore, when he went fishing, Peter took six other men with him! If he was wrong, they were wrong too; and it is a sad thing when a believer leads others astray.
By the way, it is interesting that at least seven of the twelve disciples were probably fishermen. Why did Jesus call so many fishermen to follow Him? For one thing, fishermen are courageous, and Jesus needs brave people to follow Him. They are also dedicated to one thing and cannot easily be distracted. Fishermen do not quit! (We are thinking, of course, of professional fishermen, not idle people on vacation!) They know how to take orders, and they know how to work together.
Whether Peter and his friends were right or wrong we cannot prove—though I personally think that they were wrong—but we do know this: their efforts were in vain. Had they forgotten the Lord's words, "For without Me, ye can do nothing"? (John 15:5) They toiled all night and caught nothing. Certainly, Peter must have remembered what happened two years before, when Jesus called him into full-time discipleship (Luke 5:1–11). On that occasion, Peter had fished all night and caught nothing, but Jesus had turned his failure into success.
Perhaps Peter's impulsiveness and self-confidence were revealing themselves again. He was sincere, and he worked hard, but there were no results. How like some believers in the service of the Lord! They sincerely believe that they are doing God's will, but their labors are in vain. They are serving without direction from the Lord, so they cannot expect blessing from the Lord.
After His resurrection, our Lord was sometimes not recognized (Luke 24:16; John 20:14); so it was that His disciples did not recognize Him when, at dawning, He appeared on the shore. His question expected a negative reply: "You have not caught anything to eat, have you?" Their reply was brief and perhaps a bit embarrassed: "No."
It was time for Jesus to take over the situation, just as He did when He called Peter into discipleship. He told them where to cast the net; they obeyed, and they caught 153 fish! The difference between success and failure was the width of the ship! We are never far from success when we permit Jesus to give the orders, and we are usually closer to success than we realize.
It was John who first realized that the stranger on the shore was their own Lord and Master. It was John who leaned on the Lord's breast at the table (John 13:23) and who stood by the cross when his Lord suffered and died (John 19:26). It is love that recognizes the Lord and shares that good news with others: "It is the Lord!"
With characteristic impulsiveness, Peter quickly put on his outer garment ("naked" simply means "stripped for work") and dove into the water! He wanted to get to Jesus! This is in contrast to Luke 5:8 where Peter told the Lord to depart from him. The other six men followed in the boat, bringing the net full of fish. In the experience recorded in Luke 5, the nets began to break; but in this experience, the net held fast.
Perhaps we can see in these two "fishing miracles" an illustration of how the Lord helps His people fish for lost souls. All of our efforts are useless apart from His direction and blessing. During this present age, we do not know how many fish we have caught, and it often appears that the nets are breaking! But at the end of the age, when we see the Lord, not one fish will be lost and we will discover how many there are.
Jesus called the disciples and us to be "fishers of men." This phrase was not invented by Jesus; it had been used for years by Greek and Roman teachers. To be a "fisher of men" in that day meant to seek to persuade men and "catch" them with the truth. A fisherman catches living fish, but when he gets them, they die. A Christian witness seeks to catch "dead fish" (dead in their sins), and when he or she "catches" them, they are made alive in Christ!
Now we can understand why Jesus had so many fishermen in the disciple band. Fishermen know how to work. They have courage and faith to go out "into the deep." They have much patience and persistence, and they will not quit. They know how to cooperate with one another, and they are skilled in using the equipment and the boat. What examples for us to follow as we seek to "catch fish" for Jesus Christ!
We are indeed "fishers of men," and there are "fish" all around us. If we obey His directions, we will catch the fish.
We Are Shepherds—Love Him (John 21:9–18)
Jesus met His disciples on the beach where He had already prepared breakfast for them. This entire scene must have stirred Peter's memory and touched his conscience. Surely he was recalling that first catch of fish (Luke 5:1–11) and perhaps even the feeding of the 5,000 with bread and fish (John 6). It was at the close of the latter event that Peter had given his clear-cut witness of faith in Jesus Christ (John 6:66–71). The "fire of coals" would certainly remind him of the fire at which he denied the Lord (John 18:18). It is good for us to remember the past; we may have something to confess.
Three "invitations" stand out in John's Gospel: "Come and see" (John 1:39); "Come and drink" (John 7:37); and "Come and dine" (John 21:12). How loving of Jesus to feed Peter before He dealt with his spiritual needs. He gave Peter opportunity to dry off, get warm, satisfy his hunger, and enjoy personal fellowship. This is a good example for us to follow as we care for God's people. Certainly the spiritual is more important than the physical, but caring for the physical can prepare the way for spiritual ministry. Our Lord does not so emphasize "the soul" that He neglects the body.
Peter and his Lord had already met privately and no doubt taken care of Peter's sins (Luke 24:34; 1 Cor. 15:5), but since Peter had denied the Lord publicly, it was important that there be a public restoration. Sin should be dealt with only to the extent that it is known. Private sins should be confessed in private, public sins in public. Since Peter had denied his Lord three times, Jesus asked him three personal questions. He also encouraged him by giving a threefold commission that restored Peter to his ministry.
The key issue is Peter's love for the Lord Jesus, and that should be a key matter with us today. But what did the Lord mean by "more than these"? Was He asking, "Do you love Me more than you love these other men?" Not likely, because this had never been a problem among the disciples. They all loved the Lord Jesus supremely, even though they did not always obey Him completely. Perhaps Jesus meant, "Do you love Me more than you love these boats and nets and fish?" Again, this is not likely, for there is no evidence that Peter ever desired to go back permanently into the fishing business. Fishing did not seem to compete with the Saviour's love.
The question probably meant, "Do you love Me—as you claimed—more than these other disciples love Me?" Peter had boasted of his love for Christ and had even contrasted it with that of the other men. "I will lay down my life for Thy sake!" (John 13:37) "Though all men shall be offended because of Thee, yet will I never be offended!" (Matt. 26:33) There is more than a hint in these boastful statements that Peter believed that he loved the Lord more than did the other disciples.
Many commentaries point out that, in this conversation, two different words are used for "love." In His questions in John 21:15–16, our Lord used agape, which is the Greek word for the highest kind of love, sacrificing love, divine love. Peter always used phileo, which is the love of friend for friend, fondness for another. In John 21:17, Jesus and Peter both used phileo.
However, it is doubtful that we should make too much of an issue over this, because the two words are often used interchangeably in the Gospel of John. In John 3:16, God's love for man is agape love; but in John 16:27, it is phileo love. The Father's love for His Son is agape love in John 3:35 but phileo love in John 5:20. Christians are supposed to love one another. In John 13:34, this love is agape love; but in John 15:19, it is phileo love. It would appear that John used these two words as synonyms, whatever fine distinctions there might have been between them.
Before we judge Peter too severely, two other matters should be considered. When answering the first two questions, Peter did affirm his agape love when he said, "Yes, Lord!" The fact that Peter himself used phileo did not negate his wholehearted assent to the Lord's use of agape. Second, Peter and Jesus undoubtedly spoke in Aramaic, even though the Holy Spirit recorded the conversation in common Greek. It might be unwise for us to press the Greek too far in this case.
In spite of his faults and failures, Peter did indeed love the Lord, and he was not ashamed to admit it. The other men were certainly listening "over Peter's shoulder" and benefiting from the conversation, for they too had failed the Lord after boasting of their devotion. Peter had already confessed his sin and been forgiven. Now he was being restored to apostleship and leadership.
The image, however, changes from that of the fisherman to that of the shepherd. Peter was to minister both as an evangelist (catching the fish) and a pastor (shepherding the flock). It is unfortunate when we divorce these two because they should go together. Pastors ought to evangelize (2 Tim. 4:5) and then shepherd the people they have won so that they mature in the Lord.
Jesus gave three admonitions to Peter: "Feed My lambs," "Shepherd My sheep," and "Feed My sheep." Both the lambs and the more mature sheep need feeding and leading, and that is the task of the spiritual shepherd. It is an awesome responsibility to be a shepherd of God's flock! (1 Peter 5:2) There are enemies that want to destroy the flock, and the shepherd must be alert and courageous (Acts 20:28–35). By nature, sheep are ignorant and defenseless, and they need the protection and guidance of the shepherd.
While it is true that the Holy Spirit equips people to serve as shepherds, and gives these people to churches (Eph. 4:11ff), it is also true that each individual Christian must help to care for the flock. Each of us has a gift or gifts from the Lord, and we should use what He has given us to help protect and perfect the flock. Sheep are prone to wander, and we must look after each other and encourage each other.
Jesus Christ is the Good Shepherd (John 10:11), the Great Shepherd (Heb. 13:20–21), and the Chief Shepherd (1 Peter 5:4). Pastors are "under-shepherds" who must obey Him as they minister to the flock. The most important thing the pastor can do is to love Jesus Christ. If he truly loves Jesus Christ, the pastor will also love His sheep and tenderly care for them. The Greek word for "sheep" at the end of John 21:17 means "dear sheep." Our Lord's sheep are dear to Him and He wants His ministers to love them and care for them personally and lovingly. (See Ezek. 34 for God's indictment of unfaithful shepherds, the leaders of
We Are Disciples—Follow Him (John 21:19–25)
Jesus had just spoken about Peter's life and ministry, and now He talks about Peter's death. This must have been a shock to Peter, to have the Lord discuss his death in such an open manner. No doubt Peter was rejoicing that he had been restored to fellowship and apostleship. Why bring up martyrdom?
The first time Jesus spoke about His own death, Peter had opposed it (Matt. 16:21ff). Peter had even used his sword in the Garden in a futile attempt to protect his Lord. Yet Peter had boasted he would die for the Lord Jesus! But when the pressure was on, Peter failed miserably. (You and I probably would have done worse!) Anyone who yields himself to serve the Lord must honestly confront this matter of death.
When a person has settled the matter of death, then he is ready to live and to serve! Our Lord's own death is a repeated theme in John's Gospel: He knew that His "hour" would come, and He was prepared to obey the Father's will. We as His followers must yield ourselves—just as He yielded Himself for us—and be "living sacrifices" (
Earlier that morning, Peter had "girded himself" and hurried to shore to meet Jesus (John 21:7). The day would come when another would take charge of Peter—and kill him (see 2 Peter 1:13–14). Tradition tells us that Peter was indeed crucified, but that he asked to be crucified upside down, because he was not worthy to die exactly as his Master had died.
But Peter's death would not be a tragedy; it would glorify God! The death of Lazarus glorified God (John 11:4, 40) and so did the death of Jesus (John 12:23ff). Paul's great concern was that he glorify God, whether by life or by death (Phil. 1:20–21). This should be our desire as well.
Our Lord's words, "Follow Me!" must have brought new joy and love to Peter's heart. Literally, Jesus said, "Keep on following Me." Immediately, Peter began to follow Jesus, just as he had done before his great denial. However, for a moment Peter took his eyes off the Lord Jesus, a mistake he had made at least two other times. After that first great catch of fish, Peter took his eyes off his Lord and looked at himself. "Depart from me; for I am a sinful man, O Lord!" (Luke 5:8) When he was walking on the stormy sea with Jesus, Peter looked away from the Lord and began to look at the wind and waves; and immediately he began to sink (Matt. 14:30). It is dangerous to look at the circumstances instead of looking to the Lord.
Why did Peter look away from his Lord and start to look back? He heard somebody walking behind him. It was the Apostle John who was also following Jesus Christ. Peter did a foolish thing and asked Jesus, "What shall this man do?" In other words, "Lord, you just told me what will happen to me; now, what will happen to John?"
The Lord rebuked Peter and reminded him that his job was to follow, not to meddle into the lives of other believers. Beware when you get your eyes off the Lord and start to look at other Christians! "Looking unto Jesus" should be the aim and practice of every believer (Heb. 12:1–2). To be distracted by ourselves, our circumstances, or by other Christians, is to disobey the Lord and possibly get detoured out of the will of God. Keep your eyes of faith on Him and on Him alone.
This does not mean that we ignore others, because we do have the responsibility of caring for one another (Phil. 2:1–4). Rather, it means that we must not permit our curiosity about others to distract us from following the Lord. God has His plan for us; He also has plans for our Christian friends and associates. How He works in their lives is His business. Our business is to follow Him as He leads us (see
I recall a critical time in my own ministry when I was disturbed because other ministers were apparently getting God's "blessing" in abundance while I seemed to be reaping a meager harvest. I must confess that I envied them and wished that God had given their gifts to me. But the Lord tenderly rebuked me with, "What is that to thee? Follow thou Me." It was just the message I needed, and I have tried to heed it ever since.
Jesus did not say that John would live until His return, but that is the way some of the misguided believers understood it. More problems are caused by confused saints than by lost sinners! Misinterpreting the Word of God only creates misunderstanding about God's people and God's plans for His people.
However, there is a somewhat enigmatic quality to what the Lord said about John. Jesus did not say that John would live until He returned, nor did He say that John would die before He returned. As it was, John lived the longest of all the disciples and did witness the Lord's return when he saw the visions that he recorded in the Book of Revelation.
As John came to the close of his book, he affirmed again the credibility of his witness. (Remember, witness is a key theme in the Gospel of John. The word is used forty-seven times.) John witnessed these events himself and wrote them for us as he was led by the Holy Spirit. He could have included so much more, but he wrote only what the Spirit told him to write.
The book ends with Peter and John together following Jesus, and He led them right into the Book of Acts! What an exciting thing it was to receive the power of the Spirit and to bear witness of Jesus Christ! Had they not trusted Him, been transformed by Him, and followed Him, they would have remained successful fishermen on the
Jesus Christ is transforming lives today. Wherever He finds a believer who is willing to yield to His will, listen to His Word, and follow His way, He begins to transform that believer and accomplish remarkable things in that life. He also begins to do wonderful things through that life.
Peter and John have been off the scene (except for their books) for centuries, but you and I are still here. We are taking His place and taking their place. What a responsibility! What a privilege!
We can succeed only as we permit Him to transform us.
IVP Bible Background commentary
21:1–14
Appearing in
Some modern scholars have thought that John 21 was not part of the original Gospel of John because it seems anticlimactic. But the conclusion (book 24) of the most popularly read work of Greco-Roman antiquity, the Iliad, is also anticlimactic; ancient readers and writers would not have viewed epilogues in these terms.
21:1–3. Fishing was often done at night (cf. Lk 5:5). Some people have reported that fish are more easily caught at night than in the day on the
21:5–6. Jewish tradition recognized God as sovereign over fish[cf. story of getting coin from fish's mouth, etc…!] (e.g., Tobit 6:2–5), which no doubt encouraged many fishermen's prayers. Nets were probably made of rope woven from substances like flax or hemp; it is thought that nets had a narrow end pulled by the men in the boat and a wider end sunk by attached weights.
21:7. Peter should not need help recognizing Jesus, but cf. 20:4–5. "Naked" was used as a relative term (it could mean "without an outer garment"); religious Palestinian Jews avoided nakedness in public. Peter has an inner garment or at least a loincloth on; but even in the cool of dawn he may have worked up enough of a sweat to have kept his outer garment off. (The Sea of Galilee is lower in elevation than
21:8. A hundred yards is too far out for Peter to have waded; he must have been swimming when he first jumped from the boat.
21:9–10. Although Jesus provides as he did in chapter 6, this time he gives them a chance to share as the lad had in 6:9. The very small class of leisured, wealthy landowners in the Roman Empire despised manual labor, but most manual laborers seem to have taken pride in their work (they mention their occupations on their tombstones); Jesus affirms their fishing, even though that, too, had been his provision (21:5–6).
21:11. Jerome claimed that ancient zoologists counted 153 kinds of fish, but extant copies of their writings do not support his hypothesis, which may have been his attempt to explain this verse. Various symbolic interpretations of "153" have been offered (from Hebrew words that total "153" when their numerical value is reckoned, to it being a triangular number that would have impressed ancient Pythagorean philosophers). But ancient miracle stories would stress numbers to heighten the reality of the miracle (e.g., 2 Kings 19:35); 153 is no doubt used because the disciples were impressed enough to have counted the fish. The risen Lord has provided them more fish than they could possibly eat by themselves.
21:12–14. The host or the head of the household would usually pass out the bread; cf. 6:11.
21:15–23
Two Commissions
21:15–17. The two Greek words for "love" here are used interchangeably elsewhere in John and generally in the literature of this period; the point is not (against some interpreters) in the different terms, but that love for Jesus must be demonstrated by obedience to his call and service to his people. As a "follower," Peter is one of the sheep himself (10:4; on "sheep" see comment on Jn 10:1–18; for the background on faithful shepherds to feed them, see Jer 23:4; cf. Ezek 34).
21:18–19. Predictions in antiquity were often enigmatic; this one indicates that Peter will not have control even over dressing himself for a journey—in this case, being prepared for execution. For "glorifying" God like Jesus in martyrdom, see 12:23–27; strong tradition declares that Peter was crucified in
21:20–23. The tradition about the beloved disciple's call was that Jesus told Peter, "It's none of your business," but this tradition was misinterpreted to mean that the beloved disciple would live till Jesus' return. The point is that Jesus has the right to choose who will be martyred and who will survive. According to strong (though not unanimous) tradition, John was one of the few original apostles to escape martyrdom.
21:24–25
Attestation of Witnesses
21:24. Greco-Roman and Jewish legal documents typically ended with attestation by witnesses. "We know that his witness is true" may be a postscript added by John's own disciples, attesting to the veracity of his eyewitness, although it is not beyond John to write such words himself (19:35; cf. the plural witness in 1 John, e.g., 1:1–4).
21:25. When writers had more data before them than they could record, they often noted that they were being selective. Greek, Jewish and Samaritan writers included hyperboles like this one as well, sometimes speaking of how the world could not contain the knowledge a particular rabbi had of the law, and so forth.
21:25. When writers had more data before them than they could record, they often noted that they were being selective. Greek, Jewish and Samaritan writers included hyperboles like this one as well, sometimes speaking of how the world could not contain the knowledge a particular rabbi had of the law, and so forth.
Wilmington
21:1–14 The very first Christian businessmen's breakfast. In a comfortable setting by the
21:15–19 "Of course, I love you! What more can I say?" Jesus singled out Peter for a special leadership assignment (21:15–17). In asking Peter if he loved him, Jesus used the word agape, sacrificial love, while Peter's response was only phileo, or brotherly love. This was perhaps humility on Peter's part, as he bitterly recalled having denied the Lord. The third time Jesus asked Peter if he loved him, he too used phileo, graciously meeting Peter at his level of ability to respond. The seriousness of his charge to Peter, however, did not change. In fact, Jesus told Peter that he would mature to self-sacrificing love and would one day give his life for his Lord (21:18). He then repeated the very first command he had ever given Peter: "Follow me" (Matt. 4:19).
21:20–23 "But what about John?" Having been told he would be martyred, Peter naturally wondered what would happen to John. Jesus said that was not for him to know: He should concern himself only with God's will for his life. Jesus hinted that John would not die a martyr's death, which started a rumor that John would never die at all. Tradition says John was the last living apostle and died of old age.
21:24–25 "There's too much to ever tell!" In closing, John affirmed the truth of his account and commented once again on the impossibility of adequately recording everything Jesus did in his earthly ministry (compare 20:30).
Word Pictures in the Greek New Testament
John 21:1
Manifested himself (ἐφανεροσεν ἑαυτον [ephanerosen heauton]). First aorist active indicative of φανεροω [phaneroō] with the reflexive pronoun (cf. 7:4; 13:4). For the passive see 1:31 and 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word φανεροω [phaneroō] is often used of Christ on earth (John 1:31; 2:11; I Peter 1:20; I John 1:2), of his works (John 3:5), of the second coming (I John 2:28), of Christ in glory (Col. 3:4; I John 3:2). At (ἐπι [epi]). By or upon. Of Tiberias (της Τιβεριαδος [tēs Tiberiados]). As in 6:1 instead of the usual "
John 21:2
There were together (ἠσαν ὁμου [ēsan homou]). These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Matt. 4:21), mentioned by name nowhere in John's Gospel, apparently because John is the author. We do not know who the "two others of his disciples" were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in Luke 5:1–11. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source.
John 21:3
I go a fishing (ὑπαγω ἁλιευειν [hupagō halieuein]). The present active infinitive ἁλιευειν [halieuein] expresses purpose as often. It is a late verb from ἁλιευς [halieus] (fisherman) and occurs in Jer. 16:16, in Philo, Plutarch, and one papyrus. Peter's proposal was a natural one. He had been a fisherman by practice and they were probably waiting in
John 21:4
When day was now breaking (πρῳας ἠδη γινομενης [prōias
John 21:5
Children (Παιδια [Paidia]). Diminutive of παις [pais] and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in I John 2:13, 18. Have ye aught to eat? (μη τι προσφαγιον ἐχετε; [mē ti prosphagion echete?]). The negative answer is expected by this polite inquiry as in 4:29. The rare and late word προσφαγιον [prosphagion] from the root φαγ [phag] (ἐσθιω [esthiō], to eat) and προς [pros] (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T.
John 21:6
The right side (εἰς τα δεξια μερη [eis ta dexia merē]). Jesus knew where the fish were. For "net" (δικτυον [diktuon]) see Matt. 4:20, here alone in John. Were now not able to draw it (οὐκετι αὐτο ἑλκυσαι ἰσχυον [ouketi auto helkusai ischuon]). Imperfect active picturing the disciples tugging at the net.
John 21:7
It is the Lord (ὁ κυριος ἐστιν [ho kurios estin]). John's quick insight appears again. Girt his coat about him (τον ἐπενδυτην διεζωσατο [ton ependutēn diezōsato]). First aorist middle (indirect) indicative with which note διεζωσεν ἑαυτον [diezōsen heauton] in 13:4. Apparently Peter threw on the upper garment or linen blouse (ἐπενδυτην [ependutēn]) worn by fishers over his waistcloth and tucked it under his girdle.
John 21:8
In the little boat (τῳ πλοιαριῳ [tōi ploiariōi]). Locative case of πλοιαριον [ploiarion] (diminutive) for the larger boat (πλοιον [ploion], verses 3 and 6) could come no closer to shore. But the words seem interchangeable in 6:17, 19, 21, 22, 24. About two hundred cubits off (ὡς ἀπο πηχων διακοσιων [hōs apo pēchōn diakosiōn]). For πηχυς [pēchus], cubit, see Matt. 6:27 and for ὡς ἀπο [hōs apo] see 11:18. Dragging (συροντες [surontes]). Present active participle of συρω [surō] for which see Acts 8:3.
John 21:9
Got out (ἀπεβησαν [apebēsan]). As in Luke 5:2. They see (βλεπουσιν [blepousin]). Vivid historical present. A fire of coals (ἀνθρακιαν [anthrakian]). See 18:18 for this word. Cf. our "anthracite." There (κειμενην [keimenēn]). Lying as placed, present middle participle of κειμαι [keimai]. Fish (ὀψαριον [opsarion]). As in 6:9, 11, like προσφαγιον [prosphagion] above. Laid thereon (ἐπικειμενον [epikeimenon]). So broiling with bread ready (toast).
John 21:10
Which (ὡν [hōn]). Ablative case by attraction from ἁ [ha] to agree with ὀψαριων [opsariōn]. They had caught the fish by Christ's direction.
John 21:11
Went up (ἀνεβη [anebē]). Into the little boat or dinghy. Drew (εἱλκυσεν [heilkusen]). Same verb as ἑλκυσαι [helkusai] in verse 6. Peter now did what they had failed to do. Three (τριων [triōn]). The addition "three" to the "hundred and fifty" looks as if they were actually counted these "large" (μεγαλων [megalōn]) fish. It was a great fish story that John recalls vividly. Was not rent (οὐκ ἐσχισθη [ouk eschisthē]). First aorist passive indicative of σχιζω [schizō], to split (our word "schism").
John 21:12
Break your fast (ἀριστησατε [aristēsate]). First aorist active imperative of ἀρισταω [aristaō] from ἀριστον [ariston], first to breakfast, as here and then later to dine as in Luke 11:37. What a delightful breakfast of fresh broiled fish just caught (verse 10) with the hush of joyful surprise in the presence of the Risen Lord. Durst (ἐτολμα [etolma]) Imperfect active of τολμαω [tolmaō]. The restraint of silence continued.
John 21:13
Taketh the bread, and giveth them (λαμβανει τον ἀρτον και διδωσιν αὐτοις [lambanei ton arton kai didōsin autois]). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.
John 21:14
Now the third time (το ἠδη τριτον [to
John 21:15
Lovest thou me more than these? (ἀγαπᾳς με πλεον τουτων; [agapāis me pleon toutōn?]). Ablative case of comparison τουτων [toutōn] (disciples) after πλεον [pleon]. Peter had even boasted that he would stand by Christ though all men forsook him (Mark 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke 24:34). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. I love thee (φιλω συ [philō su]). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word ἀγαπαω [agapaō] for high and devoted love, but the humbler word φιλεω [phileō] for love as a friend. He insists that Christ knows this in spite of his conduct. Feed my lambs (Βοσκε τα ἀρνια μου [Boske ta arnia mou]). For the old word βοσκω [boskō] (to feed as a herdsman) see Matt. 8:33. Present active imperative here. Ἀρνια [Arnia] is a diminutive of ἀρνος [arnos] (lamb).
John 21:16
Lovest thou me? (ἀγαπᾳς με; [agapāis me?]). This time Jesus drops the πλεον τουτων [pleon toutōn] and challenges Peter's own statement. Peter repeats the same words in reply. Tend my sheep (ποιμαινε τα προβατια [poimaine ta probatia]). Present active imperative of ποιμαινω [poimainō], old verb from ποιμην [poimēn] (shepherd), "shepherd my lambs" (προβατια [probatia], diminutive of προβατον [probaton], sheep).
John 21:17
Lovest thou me? (φιλεις με; [phileis me?]). This time Jesus picks up the word φιλεω [phileō] used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (ἐλυπηθη [elupēthē], first aorist passive of λυπεω [lupeō], to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." Feed my sheep (βοσκε τα προβατια [boske ta probatia]). Many MSS. both here and in verse 16 read προβατα [probata] (sheep) instead of προβατια [probatia] (little sheep or lambs).
John 21:18
Thou girdest thyself (ἐζωννυες σεαυτον [ezōnnues seauton]). Imperfect active of customary action of ζωννυω [zōnnuō], old verb, in N.T. only here and Acts 12:8. So as to περιεπατεις [periepateis] (walkedst) and ἠθελες [ētheles] (wouldest), two other imperfects of customary action. When thou shalt be old (ὁταν γηρασῃς [hotan gērasēis]). Indefinite temporal clause with ὁταν [hotan] and the first aorist active subjunctive of γηρασκω [gēraskō], old verb to grow old, in N.T. only here and Heb. 8:13, "whenever thou growest old."
John 21:19
By what manner of death (ποιῳ θανατῳ [poiōi thanatōi]). Undoubtedly John, who is writing long after Peter's death, seems to mean that Peter was to die (and did die) a martyr's death. "Whither thou wouldest not." There is a tradition that Peter met death by crucifixion and asked to be crucified head downwards, but that is not made plain here.
John 21:20
Turning about (ἐπιστραφεις [epistrapheis]). Second aorist passive participle of ἐπιστρεφω [epistrephō], old verb, here a sudden turning round (ingressive aorist). For the simplex verb στρεφω [strephō] see 20:14, 16. Following (ἀκολουθουντα [akolouthounta]). Following both Jesus and Peter, perhaps having heard the graphic dialogue above.
John 21:21
And what shall this man do? (οὑτος δε τι; [houtos de ti?]). Literally, "But this one…what?" The abrupt ellipsis is intelligible.
John 21:22
If I will (ἐαν θελω [ean thelō]). Condition of the third class with ἐαν [ean] and the present active subjunctive of θελω [thelō]. Till I come (ἑως ἐρχομαι [heōs erchomai]). Literally, "while I am coming" (ἑως [heōs] and the present indicative, not ἑως ἐλθω [heōs elthō] (second aorist active subjunctive). What is that to thee? (τι προς σε; [ti pros se?]). A sharp rebuke to Peter's keen curiosity. Follow thou me (συ μοι ἀκολουθει [su moi akolouthei]). "Do thou me keep on following." That lesson Peter needed.
John 21:23
That that disciple should not die (ὁτι ὁ μαθητης ἐκεινος οὐκ ἀποθνησκει [hoti ho mathētēs ekeinos ouk apothnēskei]) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter's curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right.
John 21:24
That is (οὑτος ἐστιν [houtos estin]). The one just mentioned in verse 20, "the disciple whom Jesus loved." And wrote these things (και ὁ γραψας ταυτα [kai ho grapsas tauta]). Here there is a definite statement that the Beloved Disciple wrote this book. We know (οἰδαμεν [oidamen]). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in
John 21:25
If they should be written every one (ἐαν γραφηται καθ̓ ἑν [ean graphētai kath‚ hen]). Condition of the third class with ἐαν [ean] and present passive subjunctive of γραφω [graphō], "If they should be written one by one" (in full detail). I suppose (οἰμαι [oimai]). Note change back to the first person singular by the author. Would not contain (οὐδ̓ αὐτον τον κοσμον χωρησειν [oud‚ auton ton kosmon chōrēsein]). Future active infinitive in indirect discourse after οἰμαι [oimai]. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.
Word Studies in the Greek New TEstament
CHAPTER XXI.
1. Shewed (ἐφανέρωσεν). This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, 14; John 1:31; 2:11; 1 Pet. 1:20; 1 John 1:2). Of the works of Christ (John 2:11; 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His seccond coming (1 John 2:28). Of Christ in glory (1 John 3:2; Col. 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Rom. 1:19). Of His manifestation in Christ (1 Tim. 3:16). Of His righteousness (Rom. 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Cor. 3:3; 5:11). In the judgment (2 Cor. 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested.
Sea. See on Matt. 4:18.
Of Tiberias. Not elsewhere in the Gospels. The Synoptists say, Sea of Galilee or
3. A ship (τὸ πλοῖον). Rev., the boat; restoring the article, which indicates a familiar implement. See on Luke 5:2.
Immediately. Omit.
That night. The emphatic pronoun that (ἐκείνῃ) may indicate that their ill success was unusual.
Caught (ἐπίασαν). So ver. 10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (7:30, 32, 44; 8:20; 10:39; 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Cor. 11:32). Of the taking of the beast (Apoc. 19:20). Of taking by the hand (Acts 3:7).
4. Was come (γενομένης). The best texts read the present participle, γινομένης, is coming. Rev., when day was now breaking. The A. V. does not agree so well with the fact that Jesus was not at once recognized by the disciples, owing in part, perhaps, to the imperfect light.
On the shore (εἰς τὸν αἰγιαλόν). Rev., beach. See on Matt. 13:2. The preposition εἰς, to, makes the phrase equivalent to "Jesus came to the beach and stood there."
5. Children (παιδία). Or, little children. Used also by John, in address, twice in the First Epistle (2:13, 18), where, however, the more common word is πεκνία, little children.
Have ye any meat (μή τι προσφάγιον ἔχετε)? The interrogative μή τι indicates that a negative answer is expected: you have not, I suppose, anything. Προσφάγιον is equivalent to ὀψάριον, what is added to bread at a meal, especially fish. See on 6:9. Only here in the New Testament. Wyc., any supping-thing.*
6. The net (δίκτυον). See on Matt. 4:18; 13:47.
Were not able (οὐκ ἴσχυσαν). See on Luke 14:30; 16:3; Jas. 5:16.
To draw (ἑλκῦσαι). Into the boat. Compare σύροντες, ver. 8, dragging the net behind the boat.
7. Fisher's coat (ἐπενδύτην). An upper garment or blouse. Only here in the New Testament. In the Septuagint, 1 Sam. 18:4, the robe which Jonathan gave to David. 2 Sam. 13:18, the royal virgin garment of Tamar. The kindred verb, ἐπενδύομαι, occurs twice (2 Cor. 5:2, 4), meaning "to be clothed upon, " with the house which is from heaven, i.e., clothed as with an upper garment. See on that passage.
Naked. Not absolutely, but clothed merely in his undergarment or shirt.
8. A little ship (τῷ πλοιαρίῳ). The noun is diminutive. Rev., the little boat. It is hardly probable that this refers to a smaller boat accompanying the vessel. Compare the alternation of πλοῖον and πλοιάριον in 6:17, 19, 21, 22, 24.
Two hundred cubits. A little over a hundred yards.
With fishes (τῶν ἰχθύων). Or, the net of the fishes. So Wyc. Rev., full of fishes.
9. They were come to land (ἀπέβησαν εἰς τὴν γῆν). Not of the arrival of the boat, but of the going ashore of the boatmen. Rev., therefore, correctly, they got out upon the land.
A fire of coals. Charcoal. See 19:18.
Fish (ὀψάριον). See on 6:9.
Bread (ἄρτον). Or, a loaf. See on Matt. 4:1; 7:9.
10. Of the fish (τῶν ὀψαρίων). As in ver. 9. Emphasizing the fish as food.
Ye have caught (ἐπιάσατε). See on ver. 3. Bengel says: "By the Lord's gift they had caught them: and yet, He courteously says, that they have caught them."
11. Went up. Into the vessel.
To land (ἐπὶ τῆς γῆς). Strictly, upon the land.
Great fishes. All authorities agree as to the abundance of fish in the
12. Dine (ἀριστήσατε). Rather, breakfast. In Attic Greek ἄριστον signified the mid-day meal; the evening meal being known as δεῖπνον. The regular hour for tile ἄριστον cannot be fixed with precision. The drift of authority among Greek writers seems to be in favor of noon. The meal described here, however, evidently took place at an earlier hour, and would seem to have answered more nearly to the ἀκρατίσμα, or breakfast of the Greeks, which was taken directly upon rising. Plutarch, however, expressly states that both names were applied to the morning meal, and says of Alexander, "He was accustomed to breakfast (ἠρίστα) at early dawn, sitting, and to sup (ἐδείπνει) late in the evening." In Matthew 22:4, it is an ἄριστον to which the king's wedding-guests are invited.
Ask (ἐξετάσαι). Rev., inquire. Implying careful and precise inquiry. It occurs only three times in the New Testament; of Herod's command to search diligently for the infant Christ (Matt. 2:8), and of the apostles' inquiring out the worthy members of a household (Matt. 10:11).
13. Bread — fish. Both have the article — the loaf, the fish — apparently pointing to the provision which Jesus himself had made.
Giveth them. Nothing is said of His partaking Himself. Compare Luke 24:42, 43.
14. The third time. The two former occasions being recorded in 20:19, 26. The appearance to Mary Magdalene is not counted, because the Evangelist expressly says to His disciples.
15. Simon, son of Jonas. Compare Christ's first address to Peter, 1:43. He never addresses him by the name of Peter, while that name is commonly used, either alone or with Simon, in the narrative of the Gospels, and in the Greek form Peter, not the Aramaic Cephas, which, on the other hand, is always employed by Paul. For Jonas read as Rev., John.
Lovest (ἀγαπᾶς). Jesus uses the more dignified, really the nobler, but, as it seems to Peter, in the ardor of his affection, the colder word for love. See on 5:20.
More than these. More than these disciples love me. Compare 13:37; Matt. 26:33. The question conveys a gentle rebuke for his former extravagant professions.
I love (φιλῶ). Peter substitutes the warmer, more affection. ate word, and omits all comparison with his fellow-disciples.
Feed (βόσκε). See on 1 Pet. 5:2.
Lambs (ἀρνία). Diminutive: little lambs. Godet remarks: "There is a remarkable resemblance between the present situation and that of the two scenes in the previous life of Peter with which it is related. He had been called to the ministry by Jesus after a miraculous draught of fishes; it is after a similar draught that the ministry is restored to him. He had lost his office by a denial beside a fire of coal; it is beside a fire of coal that he recovers it."
16. Lovest (ἀγαπᾷς). Again the colder word, but more than these is omitted.
I love (φιλῶ). Peter reiterates his former word expressive of personal affection.
Feed (ποίμαινε). A different word: tend, as Rev. See on 1 Pet. 5:2.
Sheep (πρόβατα). Some of the best texts read read, προβάτια, diminutive, little sheep.
17. Lovest (φιλεῖς). Here Jesus adopts Peter's word. Canon Westcott, however, ascribes Peter's use of φιλέω, to his humility, and his hesitation in claiming that higher love which is implied in ἀγαπᾷς. This seems to me to be less natural, and to be refining too much.
18. Young (νεώτερος). Lit., younger. Peter was apparently of middle age. See Matt. 8:14.
Thou girdedst thyself (ἐζώννυες σεαυτὸν). The word may have been suggested by Peter's girding his fisher's coat round him. The imperfect tense signifies something habitual. Thou wast wont to clothe thyself and to come and go at will.
Walkedst (περιεπάτεις). Lit., walkedst about. Peculiarly appropriate to describe the free activity of vigorous manhood.
Stretch forth thy hands. The allusion to the extending of the hands on the cross, which some interpreters have found here, is fanciful. It is merely an expression for the helplessness of age.
Whither thou wouldest not. According to tradition Peter suffered martyrdom at
19. By what death (ποίῳ). Properly, by what manner of death. So Rev.
20. Leaned (ἀνέπεσεν). Rev., leaned back. See on 13:25. The reference is to the special act of John, leaning back to whisper to Jesus, and not to his position at table.
21. And what shall this man do (οὗτος δὲ τί;)? Lit., and this one what?
22. Till I come (ἕως ἔρχομαι). Rather, while I am coming. Compare 9:4; 12:35, 36; 1 Tim. 4:13.
What is that to thee (τί πρός σε;)? Lit., what as concerns thee?
23. Should not die (οὐκ ἀποθνήσκει). Lit., dieth not.
24, 25. Many interpreters think that these two verses were written by some other hand than John's. Some ascribe vv. 24 and 25 to two different writers. The entire chapter, though bearing unmistakable marks of John's authorship in its style and language, was probably composed subsequently to the completion of the Gospel
Treasury of Scripture Knowledge Cross References
1 these. 20:19-29 Jesus. Mt 26:32 28:7,16 Mr 16:7 the sea. 6:1,23
2 Thomas. 20:28 Nathanael. 1:45-51
3 I go. 2Ki 6:1-7 Mt 4:18-20 Lu 5:10,11 Ac 18:3 20:34 1Co 9:6 1Th 2:9 2Th 3:7-9 and that. Lu 5:5 1Co 3:7
4 but. 20:14 Mr 16:12 Lu 24:15,16,31
5 Children. or, Sirs. 1Jo 2:13,18 *Gr: have. Ps 37:3 Lu 24:41-43 Php 4:11-13,19 Heb 13:5
6 Cast. Mt 7:27 Lu 5:4-7 They cast. 2:5 Ps 8:8 Heb 2:6-9 the multitude. Ac 2:41 4:4
7 that disciple. 20,24 13:23 19:26 20:2 It is. 20:20,28 Ps 118:23 Mr 11:3 Lu 2:11 Ac 2:36 10:36 1Co 15:47 Jas 2:1 when. So 8:7 Mt 14:28,29 Lu 7:47 2Co 5:14 fisher's coat. Or, upper coat, great coat, or, surtout, [ependutes <1903>,] from [epi <1909>,] upon, and [enduo <1746>,] I clothe. naked. That is, he was only in his vest, or under garment; for [gumnos <1131>,] naked, like the Hebrew arom, is frequently applied to one who has merely laid aside his outer garment. See 1Sa. 19:24; 2Sa. 6:20, on which see the note. To which may be added what we read in the LXX, Job 22:6, 'Thou has taken away the covering of the naked,' [amphiazo,] the plaid, or blanket, in which they wrapped themselves, and besides they had no other. In this sense Virgil says, Nudus ara, sere nudus, 'plough naked, and sow naked,' i.e., strip off your upper garments.
8 cubits. De 3:11
9 they saw. 1Ki 19:5,6 Mt 4:11 Mr 8:3 Lu 12:29-31
11 and for. Lu 5:6-8 Ac 2:41
12 Come. Ac 10:41 dine. The word [ariston <712>,] like prandere, was used for any meat taken before the coena, or supper. durst. 4:27 16:19 Ge 32:29,30 Mr 9:32 Lu 9:45
13 Lu 24:42,43 Ac 10:41
14 the third time. Or, as some read, the third day. On the day the Saviour rose he appeared five times; the second day was that day se'nnight; and this was the third day--or this was his third appearance to any considerable number of his disciples together. Though he had appeared to Mary, to the women, to the two disciples, to Cephas--yet he had but twice appeared to a company of them together. 20:19,26
15 son. 16,17 1:42 Jona. Mt 16:17 Bar-jona. lovest. 8:42 14:15-24 16:27 Mt 10:37 25:34-45 1Co 16:21,22 2Co 5:14,15 Ga 5:6 Eph 6:24 1Pe 1:8 1Jo 4:19 5:1 more. 7 Mt 26:33,35 Mr 14:29 thou knowest. 17 2Sa 7:20 2Ki 20:3 Heb 4:13 Re 2:23 Feed. Ps 78:70-72 Jer 3:15 23:4 Eze 34:2-10,23 Ac 20:28 1Ti 4:15,16 Heb 13:20 1Pe 2:25 5:1-4 lambs. Ge 33:13 Isa 40:11 Mt 18:10,11 Lu 22:32 Ro 14:1 15:1 1Co 3:1-3 8:11 Eph 4:14 Heb 12:12,13 1Pe 2:2
16 the second. 18:17,25 Mt 26:72 my sheep. 10:11-16,26,27 Ps 95:7 100:3 Zec 13:7 Mt 25:32 Lu 15:3-7 19:10 Ac 20:28 Heb 13:20 1Pe 2:25
17 the third. 13:38 18:27 Mt 26:73,74 Re 3:19 grieved. 1Ki 17:18 La 3:33 Mt 26:75 Mr 14:72 Lu 22:61,62 2Co 2:4-7 2Co 7:8-11 Eph 4:30 1Pe 1:6 Lord. 2:24,25 16:30 18:4 Jer 17:10 Ac 1:24 15:8 Re 2:23 thou knowest that. 15 Jos 22:22 1Ch 29:17 Job 31:4-6 Ps 7:8,9 17:3 2Co 1:12 Feed. 15,16 12:8 14:15 15:10 Mt 25:40 2Co 8:8,9 2Pe 1:12-15 3:1 1Jo 3:16-24 3Jo 1:7,8
18 but. 13:36 Ac 12:3,4 another. Ac 21:11 thou wouldest not. 12:27,28 2Co 5:4
19 by. Php 1:20 1Pe 4:11-14 2Pe 1:14 Follow. 22 12:26 13:36,37 Nu 14:24 1Sa 12:20 Mt 10:38 16:21-25 19:28 Mr 8:33-38 Lu 9:22-26
20 seeth. 7,24 20:2 which. 13:23-26 20:2
21 Lord. Mt 24:3,4 Lu 13:23,24 Ac 1:6,7
22 If. Mt 16:27,28 24:3,27,44 25:31 Mr 9:1 1Co 4:5 11:26 Re 1:7 Re 2:25 3:11 22:7,20 follow. 19
23 what. De 29:29 Job 28:28 33:13 Da 4:35
24 we know. 19:35 1Jo 1:1,2 5:6 3Jo 1:12
25 there. 20:30,31 Job 26:14 Ps 40:5 71:15 Ec 12:12 Mt 11:5 Ac 10:38 20:35 Heb 11:32 that even. This is a very strong eastern expression to represent the number of miracles which Jesus wrought. But however strong and strange it may appear to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. See Nu. 13:33; De 1:28; Da. 4:11; Ec. 14:15. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have 'composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons.' Am 7:10 Mt 19:24
cf. confer, compare
cf. confer, compare
[1]John F. Walvoord, Roy B. Zuck and
[2]John F. Walvoord, Roy B. Zuck and
[3]D. A. Carson, New Bible Commentary : 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), Jn 21:1-15.
[4] "4 while he himself went a day's journey into the desert. He came to a broom tree, sat down under it and prayed that he might die. "I have had enough, Lord," he said. "Take my life; I am no better than my ancestors." 5 Then he lay down under the tree and fell asleep. All at once an angel touched him and said, "Get up and eat." 6 He looked around, and there by his head was a cake of bread baked over hot coals, and a jar of water. He ate and drank and then lay down again." (1 Kings 19:4-6, NIV)
[5]Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Jn 21:1.
[6]Robert B. Hughes, J. Carl Laney and Robert B. Hughes, Tyndale Concise Bible Commentary, Rev. Ed. of: New Bible Companion. 1990.; Includes Index., The Tyndale reference library (
[7]Robert B. Hughes, J. Carl Laney and Robert B. Hughes, Tyndale Concise Bible Commentary, Rev. Ed. of: New Bible Companion. 1990.; Includes Index., The Tyndale reference library (
[8]Larry Richards, The Bible Reader's Companion, Includes Index. (Wheaton, Ill.: Victor Books, 1991), 698.
[9]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Jn 21:1.
Pythagorean Pythagoreanism. A mystical philosophy developed by Pythagoras, a Greek thinker of the sixth century b.c. Like other Greek philosophical schools, it had its own unique traits; one of its most basic tenets was the mystical significance of numbers.
disciples *Disciples. Students of rabbis or philosophers, normally committed to memorizing and living according to their master's teachings.
apostles *Apostle. The term applies literally to a sent or commissioned messenger; in Judaism such messengers acted on the full authority of their sender, to the extent that they accurately represented the sender's message. The closest Old Testament equivalent to God's "apostles" in this sense was the prophets, although the apostles seem to have added an overseeing and evangelistic function that prophets (both Old Testament and New Testament) did not always incorporate. Those prophets commissioned with special authority to oversee prophetic awakening (e.g., perhaps Elijah, Elisha, Jeremiah) or to judge
Samaritan Samaritans. A people of mixed Jewish and Gentile ancestry who claimed descent from Jacob and worshiped the God of
hyperboles Hyperbole. A rhetorical exaggeration, a figure of speech often used by Jewish wisdom teachers to underline their point. The point of Jesus' hyperbolic illustrations is generally to grab the hearer's attention and force that hearer to take his point seriously.
rabbi *Rabbi. Jewish teacher. Sometime after a.d. 70 the term became a technical one for those ordained in the rabbinic movement, which probably consisted primarily of Pharisaic scribes. (To accommodate customary usage this commentary sometimes applies the term to Jewish teachers of the law in general, although such common usage may have technically been later; it also applies the term to the teachings of Jewish legal experts collected in rabbinic literature.)
law *Law. "Torah" (the Hebrew word behind the Greek word translated "law") means literally "instruction" and "teaching," not just regulations. It was also used as a title for the first five books of the Old Testament (the Pentateuch, the books of Moses) and sometimes for the whole Old Testament. This commentary uses the translation "law" because it is familiar to readers of most translations, even though the English term's semantic range is much narrower than the Jewish concept.
[10]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Jn 20:29-21:25.
[11]H. L. Willmington, Willmington's Bible Handbook (Wheaton, Ill.: Tyndale House Publishers, 1997), 623.
[12]A.T. Robertson, Word Pictures in the New Testament, Vol.V c1932, Vol.VI c1933 by Sunday School Board of the Southern Baptist Convention. (Oak Harbor: Logos Research Systems, 1997), Jn 21:1-25.
Wyc. Wycliffe's Version of the New Testament.
* ἔχεις τι, have you anything, is the usual question addressed by a bystander to those employed in fishing or bird-catching. ["Any luck?"] Equivalent to have you had any sport? See Aristophanes, "Clouds," 731.
[13]Marvin Richardson Vincent, Word Studies in the New Testament (
[14]The Treasury of Scripture Knowledge : Five Hundred Thousand Scripture References and Parallel Passages., Introduction by R.A. Torrey. (Oak Harbor: Logos Research Systems, Inc., 1995), Jn 21:1.
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