Passion Week of Christ (Parts 40, 41)
Transformed To A New Life - John 21:1-25

Gone fishing.
How many times have you wanted to hang that sign on your door? Maybe
when there's a lull in business. Maybe when job pressures hem you in and
you feel trapped.
Maybe those were some of the disciples' thoughts after Jesus died.
Perhaps that's why they took the day off and went fishing. The ministry,
for all practical purposes, had shut down.
For three years these fishermen learned from Jesus, observing how He
calmed storms, how He walked on water, how He cast His saving net into
humanity's sea.
But now, in the wake of death, all was calm, and the disciples returned to
their old vocation -- back to Galilee and their nets.
The purpose of this epilogue is to show how the belief which the
disciples had achieved should be applied. The witness of the risen Lord
to His followers had been completed, and they were ready to undertake the
responsibilities of discipleship.
Consequently, the last chapter of the gospel opens the door to the
future and shows how belief should be translated into terms of daily
activity.
It seems also apparent that John did not want to end his gospel without
telling his readers that Peter was restored to his apostleship. He also
wanted to refute the foolish rumor that had spread among the people that
Peter would live until the return of the Lord (21:23).
The average reader would conclude that John completed his book with
the dramatic testimony of Thomas (John 20:28-31), and the reader would
wonder why John added another chapter.
The main reason is the Apostle Peter, John's close associate in
ministry (Acts 3:1). John did not want to end his Gospel without telling
his readers that Peter was restored to his apostleship. Apart from the
information in this chapter, we would wonder why Peter was so prominent
in the first twelve chapters of the Book of Acts.
I think John may have had another purpose in mind: he wanted to teach
us how to relate to the risen Christ. During the forty days between His
resurrection and ascension, our Lord appeared and disappeared at will,
visiting with the disciples and preparing them for the coming of the
Spirit and their future ministries (Acts 1:1-9).
They never knew when He would appear, so they had to stay alert! The
fact that He may return for His people today ought to keep us on our
toes! It was an important time for the disciples because they were about
to take His place in the world and begin to carry the message to others.
Besides, Jesus had trained these men for something besides fishing.
The manifestation of Jesus was, then, a call to a new reality.

* We are fishers of men—obey Him (20:1-8)
"Afterward Jesus appeared again to his disciples, by the Sea of
Tiberias[1]. It happened this way: {2} Simon Peter, Thomas (called
Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two
other disciples were together. {3} "I'm going out to fish," Simon Peter
told them, and they said, "We'll go with you." So they went out and got
into the boat, but that night they caught nothing. {4} Early in the
morning, Jesus stood on the shore, but the disciples did not realize that
it was Jesus. {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. {7} Then the disciple
whom Jesus loved said to Peter, "It is the Lord!" As soon as Simon Peter
heard him say, "It is the Lord," he wrapped his outer garment around him
(for he had taken it off) and jumped into the water. {8} The other
disciples followed in the boat, towing the net full of fish, for they
were not far from shore, about a hundred yards[2]."
It is interesting that at least seven of the 12 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.
The Lord had instructed His disciples to meet Him in Galilee, which
helps to explain why they were at the Sea of Galilee, or Sea of Tiberias
(Matt. 26:32 and 28:7-10; Mark 16:7).
After His resurrection, our Lord was sometimes not recognized (John
20:14; Luke 24:16); so it was that His disciples did not recognize Him
when, at dawning, He appeared on the shore.
They toiled all night and caught nothing, and certainly Peter must
have remembered a similar occasion two years earlier when Jesus had
called him into full-time discipleship (Luke 5:1-11).
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 diference between success and
failure was the width of the ship! We are never that from success when we
permit Jesus to give the orders, and we are usually closer to success
than we realize.
In spite of his faults and failures, Peter did indeed love the Lord,
and he was not ashamed to admit it.
While Peter must have rejoiced in his restoration and apostleship,
realize how shocking it must have been for this open discussion of his
coming death to have come out!
The day would come when another would take charge of Peter -- and kill
him. 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.
Jesus "showed himself alive aflcer his passion by many proofs,
appearing unto them by the space of forty days, and speaking the things
conceming the kingdom of God" according to Acts 1.3.
Here in Galilee is one of those occasions. He had commanded the
disciples through the women (Matt. 28:7, ]0; Mk. 16:7), to go into
Galilee. They did not go immediately and Jesus appears to them in company
twice in Jerusalem over a seven day period (cf. Jn. 20). Now they have
arrived in Galilee and have resumed their former occupations as they wait
for the Lord's promised appearance here.
John's use of the name "sea of Tiberias" is another indication that he
intended his gospel account to be read by readers all over the Roman
world. "Tiberias" is the Roman name for the sea of Galilee.
Why did Peter and these other six disciples go fishing! Some say they
had lost faith and interest in continuing as disciples of jesus and
simply had returned to their former occupations. Those who make this
interpretation generally base it on a questionable exegesis of the
question Jesus asked Peter, "Lovest thou me more than these. "' (Jn.
21:15).
I prefer the view that the disciples were merely occupying the time
while they waited for the Lord in plying their trade as fishermen. Some
of them (Peter at least) would need to provide some sort of financial
support for their families. Men of the sea, active, hardworking,
industrious men could not remain inactive while they waited for Jesus to
come.
R. C. Foster said: "Jesus did not condemn them for going fishing, but
directed them to a miraculous catch. Peter is no more to be condemned for
seeking food by this accustomed trade than Paul for supporting himself by
tentmaking while he preached as opportunity offered. Peter and the rest
were here in Galilee in obedience to the express, repeated command of
Jesus. Having come to Galiiee, they could do nathing for their Master
except wait His coming and further commands. To supply themselves with
food by a means that was honorable and available was simple
common-sense."
Fishermen had an honorable place in society. They supplied one of the
most important items in the ordinary diet. They also had the teputation
of being unusually pious. There were those who used hooks I to fish in
the days of Jesus for archeologists have B found copper, brass and iron
hooks df that period. But mast of the commercial fishing was done with
nets. The first type of net was the "throwing" type, a round one of
perhaps twelve feet in diameter, with leads all around the edge, and it
was designed to catch fish by dropping over them.
The second type was the "seine" type which was bringing in their
catch. The disciples probably used both types of nets. But it would seem
they were using the seine type net this night.
The fishing trade required large investments to commence. The nets
were expensive and needed a great deal of maintenance. The boats would be
even 1 more expensive and need even more maintenance.
When the fish were caught they had to be separated. Some fish were
worth more than others on the market. Also for the Jewish fishermen there
would be the unclean fish they were not allowed to sell-those without
scales and fins.
"The fisherman's life strengthens his character: it is work that
insists upon courage and firmness, as well as patience; and it is clear
that those freshwater sailors, the fishermen of the Sea of Galilee stodd
out from all the other workers who are mentioned in the Gospel. They seem
to have been men of strong and ardent minds, open, hearty, enthusiastic
in spirits--'Sons of thunder, as Christ called two of them ... Even today
one may see the Galilean fishermen skipping for joy at a good catch; and
under the fierce sun they may be heard chanting at the top of their
voices.
"It is understandable that for the work He meant to undertake, Christ
should have called upon these strong, brave, spirited men and their
loyalty. He said to them, 'Come and follow me; I will make you into
fishers of men.' And Simon and Andrew and then James and John, left their
nets on the ground."
They fished all flight and caught nothing. It was a big sea. They had
probably put their net into the sea over and over again in many different
places. They were tired and they had spent a frustrating day and night.
in the darkness of the early dawn they looked toward the shore and saw a
man standing there. The darkness, the distance and a probable mist
arising from the surface of the sea kept them from recognizing Jesus.
Jesus then called out from the shore, "Lads, you don't have anything
to eat do you!" The Greek word paidia may be translated "lads, boys,
children." Jesus stated the question as if He expected a "No" answer. He
wanted to focus their attention on the fruitlessness of their night's
labor in order to emphasize the more the rmraculous nature of what was
about to happen. This He did to build their faith in Him and to
demonstrate the divine assistance they would have during their labors in
His name.
So Jesus instructed them, "Cast your net on the right side of the boat
and you will catch fish." Still not recognizing Him as their Master,
thinking perhaps He was one of the local fishermen with a knowledge of
where the fishing was currently the best, they followed His instruaions.
To their wonderment the net became so full of fish they were unable to
haul it into the boat and eventually the net, which seemed ready to burst
at any moment, was towed to shore behind 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.
John, the beloved disciple (cf. 13:23), then recognized Jesus and told
Peter, "It is the Lord!" Perhaps John began to recognize Him when He
called out from the shore and then at the miraculous draught of fishes
could restrain himself no longer and forgot the fish and pointed toward
shore and cried out to Peter.
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!"
Impetuous Peter was not about to wait until the boat reached the
shore. He grabbed his outer tunic (he had probably taken off all his
clothing but his undergarments), wrapped it around himself and jumped
into the sea and started making for the shore.
Whether he swam or whether it was shallow enough for him to wade
ashore we do not know. The disciples were only about 100 yards off shore
m the boat.
R. C. Foster notes that the Greek language here indicates Peter
fastened the girdle" and tucked the tunic up into his girdle before
leaping into the water.
This may indicate he was intending to wade ashore without getting all
his clothing wet. Peter may have been impetuous but his impetuosity at
this particular instance is an example we all might well follow. Would
that all His disciples were so eager to be near Him and to come to Him.
This may indicate he was intending to wade ashore without getting all
his clothing wet. Peter may have been impetuous but his impetuosity at
this particular instance is an example we all might well follow. Would
that all His disciples were so eager to be near Him and to come to Him.
Practically all the commentators show the interesting parallels
between this experience on the sea of Galilee and the one some three
years before as recorded in Matt. 4:18-22; Mk. 1:16-20; Lk. 5:1-11.
In both instances they toiled all night and caught nothing; in each
case they had gone fishing of their own volition; in both they were
commanded by Jesus to make another effort; in the first the nets broke;
in this one the net seemed ready to break momentarily; in both Peter
exexhibited his impetuosity; m both Jesus gives them a solemn commission
to evangelite.
Why did Peter act so impulsively! Who knows! It was just his nature,
it seems, to act this way. What would you have done considering all his
recent experiences if you had been Peter!
Perhaps you too would have leaped into the water and hurried to meet
the resurrected Lord. These disciples were real men--not robots or the
idealistic characters of fiction. Some of them were as different in
personality and temperament as some of us today!
Now in verse eight we find an example of the Greek idiom which is not
altogether familiar to the English language. We find John shifting from
the regular noun to the diminutive form using both forms to describe the
same thing. In 21.6 he speaks of the ploion (boat) and in 21.8 he speaks
of the same boat only this time it is ploiarion (little boat). John does
the same thing in 6: 17-20 and 6:22.
Peter went wading on ahead. The other disciples came slowly in the
boat hauling the catch of fish which were still very precariously
enclosed within the overtaxed net.
To their amazement, when they stepped out on shore they found the
Master had a fire going, was broiling fish and preparing bread for a
morning meal.

* We are Shepherds—Love Him (John 21:9-18)
"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." {11} Simon Peter climbed aboard and dragged the
net ashore. It was full of large fish, 153, but even with so many the net
was not torn. {12} Jesus said to them, "Come and have breakfast." None of
the disciples dared ask him, "Who are you?" They knew it was the Lord.
{13} Jesus came, took the bread and gave it to them, and did the same
with the fish. {14} This was now the third time Jesus appeared to his
disciples after he was raised from the dead. {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." {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." {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.""
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.
Some suggest that Peter and his Lord had already met privately and
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.
We do not know that for certain, but 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.
Foster lists three reasons why he believes Jesus means "do you love Me
mote than these other disciples," instead of "things--i.e., things
representing your worldly vocation such as nets and boats and fish." (a)
There was nothing wrong with fishing per se, that is, Jesus did not
condemn Peter for fishing and accuse him of loving Him less' for fishing;
(b) The three-fold question parallels the three-fold denial; (c) If Peter
had understood Jesus to mean he was questioning whether he planned to
desert his Master and go back to his old fishing trade, it seems
incredible that Peter would not have answered immediately and precisely,
"You know that I love you more than these things.
It is more in keeping with the humility Peter must have felt when
asked that he did not even so much as say,"You know that I love you more
than these other men." He had fallen into that prideful trap before.
Two Greek verbs are used in an interesting interplay upon the word
love in this section. Jesus uses the verb agapao in His first two
inquiries and the verb phileo in the third question. Peter replies with
phileo in all three answers.
There are some commentators who are dogmatic in their assertions that
agapao always means the "higher, spiritual devotion, not an impulse from
the feelings, but more intellectually oriented love" while phileo always
refers to the lower type of love "intimate, personal affection among
human beings, brotherly love.
This is not borne out by the New Testament usage of the two words, a.
Both words are used of God's love for man (agapao: Jn. 3:16; 14:23;
17:23; I Jn. 14:10-19) (phileo: Jn. 16:27; Rev. 3:19) b. Both words are
used of God's love for the Son (agapao: Jn. 3:35; 10:17; 15:3; 17:23-26)
(phileo: Jn. 5:20). c.
Both verbs are used of the love of men for Jesus (agapao: Jn. 8:42;
14:15, 21, 23, 24, 28; 21:15-16) (phileo: Jn. 16:27; 21:15-16; Matt.
10:37; ICor. 16:22). d. Both verbs are used of the love of men for
other men (dgapao: Jn. 13:34-35; 15:12, 17; I Jn. 2:10; 3:10; 4:7, 20)
phileo: John 15:19).
The text now under consideration seems to indicate that the words
were, as the Arndt and Gingrich Lexicon says, "used interchangeably."
R. C. Trench, in his Synonyms of the New Testament puts it this way:
"...there is often a difference between them, well worthy to have noted
and reproduced, if this had lain within the compass of our language,
being very nearly equivalent to that between 'diligo' and amo' in the
Latin ... In that threefold 'Lovest thou Me!' which the risen Lord
addresses to Peter, He asks him first, agapas me; at this moment, when
all the pulses in the heart of the now penitent Apostle are beating with
a passionate affection toward his Lord, this word on that Lord's lips
sounds far too cold...He therefore in his answer substitutes for the
agapas of Christ the word of a more personal love, philo se.
Foster says "it is clear there is some difference and the use of both
words in John 21 would indicate there is some different shade of meaning
indicated. The fact that when we are commanded to love our enemies agapao
is used, suggests the shade of meaning that we are not commanded to make
a confidants or an intimate personal friend of an enemy--this might not
be possible. But we are to treat all, even our enemies, with kindness and
generous regard."
We will make Peter say something he certainly did not intend to say if
we insist on a decisive and immutable distinction between the two words.
We would have Peter replying to the Lord, "You know I love you Lord, but
I do not love you with the highest devotion which man should have toward
God (agapao); I only love you as a close personal friend (phileo), with a
lower type of love.
For Peter this was the right word. It expressed the deep, warm,
heartfelt affection of this impetuous man. There does seem to be a
decisive difference in the two words, but not as pronounced a difference
as some commentators insist upon."
Why did Jesus use agapao when asking the first two questions, "Lovest
thou me!" and then use phileo when He asked the third time? Most
commentators believe Jesus was mildly rebuking Peter by questioning
whether Peter even had the lowest type of love for Him. But Peter, by
using phileo in each of his answers was using a word by which he meant to
affirm both his lofty devotion toward God whom he revered but had never
seen, and his personal love for Jesus whom he has seen and recognizes as
God's Son, just as Thomas had (Jn. 20:28).
As we quoted Dr. Trench above, for Peter the word agapaojust did not
fully describe his feelings so he used phileo and the Master simply used
Peter's own word of feeling as the basis for His final challenge.
We believe there is some relationship between the charge Jesus made to
Peter ("Feed my sheep") and the question He asked ("Lovest thou me!").
If Peter loves the Master, Peter will feed the Master's lambs.
Whatever is done for the lambs is done for the Master (cf Matt. 25:31-46;
Acts 9:1-6). Is this not why Jesus used the word agapaoas if to say,
"Peter, do you love me!" "You say you love me, then love my lambs and
feed them."
Peter's personal, warm and affectionate love for Jesus is well and
good, but this love for Jesus must be directed toward His flock "at
large" as well or it isn't even phileo love for Jesus (and this is why
Jesus changed to Peter's terminology in the last challenge.
Jesus did not doubt Peter's love for Him--He was challenging,
preparing and commissioning Peter to go and love the Master's lambs. This
was not simply a reconciliation between Master and disciple for this had
already occurred in the first appearance of Jesus to Peter in Luke 24:34.
It was not to restore Peter to his apostleship among the select eleven
for as Foster says, "the angel made it plain in the first message after
the resurrection that Jesus did not consider that Peter had forfeited his
apostleship (Mark 16:7).
It was to challenge Peter, to strengthen him (to make him firmer in
his love by reminding him of the humiliation of denial three times), to
instruct him that lovmg Christ means to feed His sheep, and to confirm
his place of leadership among the eleven. Jesus also elicited these
confessions of love from Peter to prepare him for the prophecy of his
death about to be made.
There certainly are great principles for all followers of Christ to
learn from this private intercourse between Jesus and Peter. Those who
have dedicated themselves to "feed the flock" (whether evangelists or
elders) must love Christ above all else and before all others. Love for
Christ, deep, personal affection is the only force that will motivate and
fortify His servants against the many disappointments and dangers in
"feeding the flock."
We may also learn that love is expressed by obedient service (cf. II
Cor. 8:5-8; 8:24; 9:13). Love is notjust desire; love is the desire to
give--to spend and be spent for another.
There is an interesting play of synonyms for "feed" in this context.
In verses 15 and 17 Jesus used the word base which means "feed; do the
part of a herdsman and provide the flock food." In verse 16 He used the
word pojmaine which means "shepherd the flock, protect, care for, lead
the flock. "
This is the commission of the Chief Shepherd to the under-shepherds
to give themselves to the ministry of feeding, Protecting, guiding and
leading the flock of God (6: Jn. to; Ads 20:18-38; I Pet. 5:1-11, etc.).
The important food for the nock is the spiritual food. Peter was called
and charged to carry out this great task and he eventually laid down his
life for the sheep.
It is also interesting to note the way Jesus used synonyms for sheep
and lambs. In verse 16 and 17 the word plobatia (sheep) is used. In verse
15 He used the word arnia which is a diminutive meaning "little lambs."
The "little lambs" are mentioned first. The unsophisticated ones, the
weak ones, the young ones must be tenderly nurtured.
The older ones, even the experienced ones, must also be cared for and
fed. We must all grow up together in stature into the full measure of
godliness in Christ (cf Eph. 4:11-17).
In verse 18 Jesus culminates his charge to Peter to "feed the lambs"
with the revelation that Peter shall lay down his life for the flock. The
figure of speech used by Jesus was vivid. The Jews, in walking or
running, gathered up (girded) the long folds of their outer garments and
fashioned them about their waists like belts, that their progress might
not be impeded. The figure then expresses the freedom to go as one
pleases unimpeded and unfettered.
In fact Peter had just so "girded" himself and made his way to Jesus on
the shore unfettered and unrestramed. But m his later years it shall not
be so. Solemnly Jesus told him that he would stretch forth his hands to
be fettered and bound and he would be led according to the will of
another.
Most commentators believe this "stretchmg forth of the hands"
indicates Peter was told he would die by crucifixion. This is highly
probable since Peter's Master was put to death in this way and it was a
common form of Roman execution administered upon non-citizen
"malefactors.
Works by Eusebius and Tertullian relate the traditional manner of
Peter's death to be crucifixion head downward. Whatever the manner of
death it was to glorify God. Peter was to be among the first martyrs
(from the Greek maturos). Marturia means to "testify or bear witness."
Peter's life and death in faith bore witness to the glory of God.
Just as the death of the first recorded Christian martyr, Stephen (Acts
7.54n), glorified God and was instrumental to some degree in the
conversion of the great apostle Paul, the death of Peter for the sake of
Christ and the church was undoubtedly a great testimony to the power of
the word of God and instrumental in the conversion of many other people.
"Precious in the sight of the Lord is the death of his saints" (Rev.
14:13).
Now after speaking this Jesus admonished again, "Follow me." One
commentator thinks Jesus began after this admonition to draw apart from
the discipies to vanish from their company until His next appearance, and
that Peter may have taken Jesus literally and began to withdraw from the
group and walk after Jesus. This seems the most explanation for Peter
turning to see another disciple "following.
There can be no doubt that this other disciple who followed was John
the beloved (cf our notes on John 13:23). Both Peter and John (and James)
were of the mner circle" three, and Peter was involved in the incident at
the supper where the "other" disciple is described in the same way.
Foster says, "Follow me in the light of the preceding context seems to
mean 'follow me in my example of dying on a cross.' But the succeeding
context seems to indicate that Jesus was leading Peter off to a little
distance from the group and that John followed--or perhaps He was leading
all of the disciples hence.
It may be that both the spintual and the literal are meant to be
understood by the apostles.
The main point is Peter's question about the "other" disciple and the
Lord's answer to Peter. Peter, having been challenged, commissioned and
having had his destiny revealed to him, said, "Lord what about him! "
Peter had missed the mark again!
He had allowed his natural mind to take over again. He was out of focus.
He was not focused on what Jesus had sought to emphasize. He was worrying
about "times and seasons.
Jesus replied, as He had before to His own mother, and as He would to
the disciples later, "It is none of your business to know this .... if it
is My will that John remain alive even until I come again in contrast to
your death before I come, it is My affair and nor yours. The destiny of
this other disciple is minor; the major raskfor you is to follow me. "
(cf, our notes on Jn. 2:1-5; also cf. Acts 1:6-8).
If a man is going to be a soldier, he must have a soldier's training.
Sighing after happiness; brooding over the life we've missed--these are
all out of place with the the Christian soldier.
Men are not coddled and indulged when they are trained as soliders.
Orders are given and no questions are solicited. Immediate and implicit
obedience is called for.
The Lord will tell us all we have need to lo know. We are His friends.
What would be detrimental to us He will withhold (cf. our notes on Jn.
15:1216). We are not to know times or seasons, but to go to the ends of
the earth witnessing.
Some disciples misunderstood the point of Jesus' reply to Peter. The
word was spread among the brethren that Jesus had said John would not
die.
Barnes points out that first, the words of Jesus might easily be
misunderstood and second, the false 'rumor might gain credence when it
was seen that John survived all the other apostles. So John, writing this
gospel record in the twilight of life, deemed it this rumor and so said
simply, "Jesus did not say that the other disciple would not die-Jesus
said,'If it is my will that the other disciple remain until I come, it is
none of your affair, Peter.
We believe it is significant that John repeated precisely what Jesus
said and offered no interpretation. John learned the lesson Jesus
intended. His disciples need not know all-but all they need to know is
revealed.
The primary thing the disciples of Jesus need to do is to love and
live the revealed teachings of their Master, leaving times and seasons to
the wisdom and will ofa loving Father.
There are many Christians who need to be, as Hendriksen says, turned
from curiosity to their calling. It seems there were many brethren in
John's day in the same curious frame of mind. They are majoring in
miners.
We like the condusion given by Mr. Barclay: "Some would say that John
was the great one, for his flights of thought went higher than those of
any either man. Some would say that Paul was the great one for he fared
to the ends of the earth for Christ. But this chapter says that Peter,
too, had his place...to each Jesus had given his function. It was Peter's
function to shepherd the sheep of Christ, and in the end to die for
Christ It was John's fUnction to witness to the story of Christ, and to
live to a great old age and to come to the end in peace.
That did not make them rivals and competitors in honor and prestige;
that did not make the one greater or less than the other; it made them
both servants of Christ. Let a man serve Christ where Christ has set him.
As Jesus said to Peter, "Never mind the task that is given to someone
else. Your job is to follow me.
And that is what He still says to each of us. Our glory is never in
comparison with men; our glory is the service of Christ in whatever
capacity has been allotted to us.
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! (I
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
ofthe shepherd.
While it is true that the Holy Spirit equips people to serve as
shepherds, and gives these people to churches (Eph. 4: 1 Iff), 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 (I Peter 5:4). Pastors are
''under-shepherds'' who must obey Him as they minister to the flock. The
most important thing we 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 Judah.)
A person who loves the flock will serve it faithfully, no matter what
the cost.
How the fish were obtained by Jesus we are not told. We are neither
told that He obtained them in a supernatural way or a natural way. Most
commentators believe He supplied them supernaturally. The recent events
and the excitement of the present hour would lead one to think this also
must have come about in some supernatural way.
In their excitement and haste to meet the Lord they had forgotten their
net full of fish strainmg on the tow rope still tied to the side of the
boat and being lashed about by the waves of the surf. Jesus directed
them, Bring of the fish which you have now taken. Perhaps Jesus had
another reason for such directions than His concern that the miraculous
catch might be lost by neglect.
Perhaps He wanted to re-emphasize the magnitude of the miracle. This
we believe is all the significance there is to the number--153 of fish
caught. The number is given simply to signify the marvelousness of it
all.
They had fished all night and caught nothing. Jesus merely said, Cast
your net on the right side of the boat, and in one cast they caught one
hundred fifty-three large fish. So many the net was about to break.
Many commentators, both ancient and modem, are, we believe, too taken
up with allegorizing, symbolizing and spiritualizing numbers.
For example Cyril of Alexandria said the 100 represents the "fulness
of the Gentiles"; the 50 stands for the remnant of Israel which will be
saved: 3 stands for the Trinity to whose glory all things are done.
Augustine, according to Barclay, explains it this way: 10 is the
number for the Law (10 commandments); 7 is the number of grace (7 gifts
of the Spirit); 7 plus 10 equals 17, 153 is the sum of all the figures, I
plus 2 plus 3 plus 3 ... and up to 17. Thus 153 stands for all those who
either by Law or by grace have been moved to come to Jesus Christ."
Whether the number has a mystical meaing or not, it most certainly
points out that the one who wrote the Fourth Gospel was an eyewitness for
he knew every detail even to the number and size of the fish that
morning.
The amazing thing to the fishermen was that such an enonnous catch
could be contained in the net without the net breaking.
Jesus bids them, "Come, have breakfast." So overwhelmed with His
majesty and awed with His omnipotence now not one of them dared
interrogate Him. They all knew! There were no doubts, no questionings in
their minds and hearts now. Perhaps the events of the night had so awed
them that they stood off in reverential fear. None dared to say, Is it
really you, Lord!
In fact, the indication is that they did not even dare to come close
to the fire and feed themselves at His invitation. It seems that Jesus
had to take the bread and the fish and "come" toward them and give it to
them.
The main point to get from this section is exactly the point the
disciples got and the one Jesus intended: a dramatic and awe-inspiring
demonstration of the omnipotence and omniscience of Jesus Christ, the
resurrected Lord of heaven and earth.
Verse 14 must, of course, be understood as denominating the third
appearance to the disciples (apostles) being gathered together in a body.
He appeared at least a third time to other disciples (both women and men)
before this but this is His third appearance to His specially called
disciples-apostles.
We Are Disciples--Follow Him (John 21:19-25)
"Jesus said this to indicate the kind of death by which Peter would
glorify God. Then he said to him, "Follow me!" {20} Peter turned and saw
that the disciple whom Jesus loved was following them. (This was the one
who had leaned back against Jesus at the supper and had said, "Lord, who
is going to betray you?") {21} When Peter saw him, he asked, "Lord, what
about him?" {22} Jesus answered, "If I want him to remain alive until I
return, what is that to you? You must follow me." {23} Because of this,
the rumor spread among the brothers that this disciple would not die. But
Jesus did not say that he would not die; he only said, "If I want him to
remain alive until I return, what is that to you?" {24} This is the
disciple who testifies to these things and who wrote them down. We know
that his testimony is true. {25} Jesus did many other things as well. If
every one of them were written down, I suppose that even the whole world
would not have room for the books that would be written."
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. 16:2 Iff). 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 "livmg sacrifices" (Rom. 12:1-2) who are
"ready to be offered" (2 Tim. 4:6-8) if it is the will of God.
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 glorifl God! The
death of Lazants 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 an 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
Rom. 14:1-13).
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 retwned, 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 retum 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 Sea of Galilee; and the world would never have heard
ofthem.
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.
———————————————————
We hesitate to comment on these last two verses inasmuch as there is
good manuscript evidence to show that it was not a part of the onginal.
The Sinaiticus manuscript (350 A.D.-othenwise known as Aleph), gives
evidence that verses 24 and 25 were added and the original Aleph
manuscript was subjected to inspection by ultra-violet process and it was
found that these verses were not included in the Sinaiticus coder when it
was first written but were added later.
The Bodmer II Papyrus (P66) omits these two verses (Bodmer II dates
about 250 A.D.). It is reported that one of the best manuscripts of John
found just recently, designated (P75), also omits these two verses (this
manuscript also dates sometime between 200-300 A.D.)
The latest revision of the Greek text by Nestle in its critical
apparatus notes that Aleph omits verse 25. Perhaps more manuscript
evidence will be forthcoming soon to establish either the omission or the
inclusion of these verses. Until then, we will make comments, with the
reservatons stated above, on these two verses.
Foster thinks that the elders of the church at Ephesus, where John
probably resided when he wrote the Fourth Gospel, added verses 24 and 25.
Hendricksen is of the same opinion and so is Westcott. Their argument
is based upon the change of person which they say indicates a change of
authorship.
Macknight, however, in his "Harmony of The Gospels, " says it is
agreeable to John's manner (cf Jn. 19:-5) to speak of himself in the
third person (cf also I Jn. 5:18 and III Jn. 12). Macknight then believes
John himself to be the author of these two concluding verses.
Whoever authored them they are a strong affirmation of the reliability
of his record. If it is by the Ephesian elders they probably were endowed
with the supernatural gift of the Holy Spirit to "discern the spirits"
and were adding their verification to the record for the benefit of the
churches in which the record would be read.
Verse 25 is hyperbolic. It is a common figure of speech of the people
of that area. One has only to read the Prophets to see this. This
exaggeration serves to express the great magnitude and importance of the
words and deeds of Jesus which were recorded.
Scripture itself testifies that there were things said and done by
Jesus not recorded in the books about His life (the Gospels). In Acts
1:1-4 we are told that Jesus appeared to the disciples and spoke
concerning the kingdom of God over a period of 40 days. Some of these
things are recorded, some are not.
In Acts 20:35 we have recorded a statement of Jesus not to be found in
any of the Gospel accounts.
There are many spurious apocryphal gospels and other accounts which
purport to be records of deeds and sayings of Jesus. They are so utterly
out of harmony with the tenor of the inspired accounts and the historical
evidence is so definitely against their canonicity that they are
completely unreliable.
The main point is that John has recorded enough that men might come
to believe and love Jesus Christ and become heirs of salvation in His
name (Jn. 20:30-31).
If men will not believe on the basis of what has been written, they
will not believe even if someone would rise from the dead (ci. Lk.
16:31).
John has written enough. The omnipotence, omniscience, compassion,
love and glory of Jesus Christ has been recounted with factuality,
emotion and a moral penetration that is able to capture the volition of
man.
Anything less would be insufficient-anything more would be redundant.
Let us remember the admonition of this same apostle when he wrote the
Revelation he received on Patmos (Rev. 22:18-20).
We say, "Amen" to Lenski when he closes his commentary with, "Soli Deo
Gloria"--Glory to God alone" is our prayer for this commentary.
Turn right now, without letting another moment go by, and reread the
Prologue, John 1:1-18. After these hours of soul-gripping study of John's
Gospel can you not say with all that is in you, "The Word became flesh,
and dwelt among us" (and we beheld his glory, glory as of the only
begotten from the Father), full of grace and truth!"

Last modified: April 18, 2006