VII. Commentary on the Epilogue (21:1-25)

A. Appearance in Galilee (21:1-14)

The author introduced the dialogue between Jesus and Peter with a descriptive chiasmus. The seven step structure began and ended with the issue of revelation to the disciples. Next, it shifted to the subject of fishing, its attempt and success. Third, it turned again, this time to the Risen Christ. Finally, the high point was the moment of realization; "It is the Lord!"

Step A1: The Gathering of Disciples (21:1-2)

21:1 After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 2 Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together.

The final passage in the gospel of John echoed the first call of the disciples in the Synoptics (Mt 4:18-22, Lk 5:1-11). This time, however, note who was excluded (Andrew) and who was included. Thomas "Didymus" (Jn 20:24-29) and Nathaniel of Cana (Jn 1:45-51) both voiced skepticism about the status of Jesus but, in the end, came to faith. Including two unnamed disciples, this group numbered seven, the unit of completion in ancient Jewish numerology.

The Risen Lord would reveal himself to this gathering on the sea of Tiberias, another name for the Sea of Galilee.

Step B1: Going Fishing (21:3)

3 Simon Peter said to them, "I'm going fishing." They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing.

Step C1: Appearance of Jesus (21:4-6)

4 But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 5 Jesus therefore said to them, "Children, have you anything to eat?"

They answered him, "No."

6 He said to them, "Cast the net on the right side of the boat, and you will find some."

They cast it therefore, and now they weren't able to draw it in for the multitude of fish.

Steps B1 and C1 echoed the call of Simon in Lk 5:4-7. Pre-dawn fishing proved to be fruitless yet (Jn 21:3), at the command of the Lord, Simon Peter and his friends caught a multitude (Jn 21:6).

This time, Jesus stood on the shore and called out to those in the boat (Jn 5:5). His title for the disciples was unusual. "Children" or, in Greek, "paidia," denoted immaturity; the Greek word for young dependents was "teknon." The title along with the question seemed to imply Simon and the rest went fishing on their own initiative (immaturity) instead of first seeking divine guidance in prayer (dependence). In the end, they could only catch fish at the instruction of the Lord.

Step D: Moment of Revelation (21:7)

7a That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"

When they caught the fish, the Beloved Disciple recognized Jesus and pointed him out to Simon Peter. From this moment forward, the focus shifted to the Risen Jesus.

Step C2: Simon Peter Responds (21:7b-9)

7b So when Simon Peter heard that it was the Lord, he wrapped his robe around himself (for he was lightly clothed), and threw himself into the sea. 8 But the other disciples came in the little boat (for they were not far from the land, but about one hundred yards away), dragging the net full of fish.

9 So when they got out on the land, they saw a fire of coals there, with fish and bread laid on it.

Some translations portrayed Peter working "naked" on the boat. The term "naked" did not mean skin bare for several reasons. First, unlike pagan men, Jewish modesty would not allow males to work nude. Second, the Sea of Galilee ("Tiberius") lay almost 800 feet below sea level in a semi-arid environment. As a desert lake, it can get cold in the morning (sometimes close to freezing) yet gain almost 50 degrees Fahrenheit by mid-afternoon. Like most Jewish men, Simon Peter wore an inner tunic with an outer cloak ("robe" or "coat" depending upon the translation). Quite simply, he worked hard, built up a sweat, and removed his outer cloak to cool himself.

When Simon Peter realized the Lord stood off shore, he tied his outer cloak around his tunic (or tucked it in to his belt) and jumped into the water (Jn 21:7; compare with Mt 14:25-31). Since the flat bottomed boat was close to shore, Peter most likely entered shallow water and walked (Jn 21:8). On land, they saw a fire was light and breakfast was already prepared (Jn 21:9).

Step B2: Breakfast Invitation (21:10-12a)

10 Jesus said to them, "Bring some of the fish which you have just caught."

11 Simon Peter went up, and drew the net to land, full of one hundred fifty-three great fish. Even though there were so many, the net wasn't torn.

12a Jesus said to them, "Come and eat breakfast!"

At the command of Jesus, Simon Peter dragged the large catch to shore and implicitly brought some to Jesus to cook (Jn 21:10-11). Both ancient and medieval believers have given the number of fish (153) and the untorn net allegorical meanings; some modern readers reject such and simply appeal to eyewitness testimony. However, we must remember the place allegory had in ancient culture; the particular had a universal significance. We cannot know for certain the intent of the author but we can hazard a general guess. Let's consider fishing itself had allegorical value as a term for evangelization (see Lk 5:8-10). Thus, the fish dragged to shore represented the "catch" of neophytes.

Step A2: The Breakfast (21:12b-14)

12b None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord.

13 Then Jesus came and took the bread, gave it to them, and the fish likewise. 14 This is now the third time that Jesus was revealed to his disciples after he had risen from the dead.

In the presence of the Risen Lord (Jn 21:12), the disciples shared a meal. Note the Eucharistic overtones. Jesus took bread and gave it to the seven, along with the fish (Jn 21:13; see Lk 24:41-43). A few scholars have speculated early leadership celebrated such a bread and fish Eucharist but this ritual quickly died out due to the shift of communities inland away from fish supplies. More likely, the breakfast represented initiation rites of neophytes celebrated in the context of an early morning Eucharist.

The narrator ended the chiasmus with comment about times Jesus appeared to his followers (Jn 21:14)

B. Jesus and Simon Peter (21:15-19)

15 So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"

He said to him, "Yes, Lord; you know that I love you."

He said to him, "Feed my lambs." 16 He said to him again a second time, "Simon, son of Jonah, do you love me?"

He said to him, "Yes, Lord; you know that I love you."

He said to him, "Tend my sheep." 17 He said to him the third time, "Simon, son of Jonah, do you love me?"

Peter was grieved because he asked him the third time, "Do you love me?" He said to him, "Lord, you know everything. You know that I love you."

Jesus said to him, "Feed my sheep. 18 Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you and carry you where you don't want to go."

19 Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me."

In response to Peter's triple denial (Mt 26:69-75, Mk 14:66-72, Lk 22:56-62, Jn 18:15-18, Jn 18:25-27), the author recorded a test of the Risen Lord. Three times he called Peter by his formal name and asked him, "Do you love me more than these?" (Jn 21:15-17). The inquiry begged two questions: What did "love" mean in this context? What did "these" refer to?

Jesus and Peter used two Greek verbs we translate as love: agapeo and fileo. Agapeo meant an unconditional love that had a universal direction. Fileo meant a fraternal love shared among peers. In this passage, however, the two verbs were used interchangeably. In other words, they meant the same thing.

If the differences in meaning were erased, what did the words mean? The answer to the second question might give us a clue. "These" could refer to Peter's livelihood: his boat, his nets, his network of fishing associates, his skills. In other words, "these" could mean "these things." In this case, Jesus would have asked Peter to give up his past and strike out on a new adventure of evangelization. However, Peter was the leader of the disciples. Leadership demanded a deeper commitment to service. In this case, "these" meant "these other disciples."

The context argued for the latter meaning. "Feed and tend my sheep" (Jn 21:15-17). Just as Jesus made his claim as the Good Shepherd in Jn 10:1-18), Simon Peter would now take up the leader's staff. His devotion to the Lord would find its measure in his dedication to the other disciples. But his love would have a cost. Using a proverb about frailties of old age, Jesus foreshadowed Peter's death opaquely as martyrdom. Yet, death even on a cross was the price of discipleship (Jn 21:18-19).

C. The Beloved Disciple (21:20-23)

20 Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray you?" 21 Peter seeing him, said to Jesus, "Lord, what about this man?"

22 Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me." 23 This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?"

In Jn 21:20, the author explicitly tied Jesus' questions to Peter's denials with a memory of the Last Supper. When Peter saw the Beloved Disciple, he asked Jesus about that disciple's future (Jn 20:21). The Lord rebuked him. Peter should focus on his own future as a disciple not speculate on who will be alive at the Second Coming. After all, he did give Simon Peter the command "Follow me" twice (Jn 21:22-23).

D. Second Conclusion (21:24-25)

24 This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. 25 There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written.

The author concluded the epilogue with an assertion. He claimed to be an eyewitness to the events in the gospel (Jn 21:24). Then, he ended with a bit of hyperbole. The sum total of all things Jesus did would outstrip all the books ever written (Jn 21:25). In one sense, there was a grain of truth in the statement. The Risen Lord still works in the lives of people. Writers would be hard pressed to record all the ways Jesus is active today.

VIII. Conclusion

Despite its sometimes dense construction and other worldly language, the gospel of John has and continues to be a favorite among avid Bible readers. It presents a vision of Jesus as the Christ, the Son of God and the Logos, the instrument for creation made flesh. In addition, it gives words of comfort to the faithful who face uncertain times. If the entire New Testament canon was lost sans the Gospel of John, it could provide the reader the same faith Simon Peter professed in 6:67:

Lord, who else would we want to follow? You speak the words that lead to eternal life. We have trusted you all this time. And we have come to know that you are God's Holy One!

Sources

BibleTime. Computer software. Vers, 3.03. BIbleTime 2022

NET Bible Crosswire Bible Society Sword Module. BibleTime module. The NET Bible. 2022

Townsend, John T. “The Gospel of John and the Jews: The Story of a Religious Divorce."

Felix, Just. "ENTER: Electronic New Testament Educational Resources." Catholic Resources - Felix Just, S.J. Web.