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Gospel of John - Chapter 21
- Two topics in this possible “added” chapter (it is found in all manuscripts, so added before publication):
Peter, successively reconciled through profession of love, constituted the shepherd, then described as a
martyr whose death has - by now - glorified God; and the beloved disciple, whose unexpected death has
disturbed the community, but whose eyewitness testimony remains the secure foundation for the
community’s faith. Seems to represent a tradition of Galilee appearances, as do Matt and Mark, distinct
from those in Jerusalem given in Like and John 20. Some see similarities between chaps 5-6 and 20-21:
night revelation on the lake of Galilee, walking in water, miraculous meal, bread and fish/fish and bread. A
number of Johannine themes are completed in chap 21. The disciple’s life-giving word is what matters, not
his physical presence - equally true of Jesus. Perhaps also a recognition that both the communities based on
Peter an on John need each other?
- 1 Cf Lk 5:4-10. Called to be fishers of men, the disciples can catch nothing without Jesus’ help. Telling us
at the start that Jesus is to reveal himself in this scene focusses attention on how he will do so. We have
moved outside Jerusalem for the first time since chap 7. “Sea of Tiberias” is uniquely Johannine, and
recalls the happenings here in chap 6: feeding of multitude, nighttime appearances, but with changes to
indicate how John’s community has taken up Jesus’ mission. Galilee is not mentioned.
- 2 Longest disciple list in this gospel. Thomas and Nathaniel unique to John: here they are “together” with
Peter. Those named have all shown doubts about Jesus, but have also affirmed faith in Jesus, followed by a
question from Jesus questioning their commitment. Reminds us that faith is a combination of belief and
doubt, courage and cowardice. This is the only reference to Zebedee’s sons: as “pillars” of the church (Gal
2:9) they may serve with Peter from the apostolic church to balance the Johannine disciples. The “other”
disciples include the beloved disciple (v 7), and is much more Johannine, although could possibly be the
Zebedees, so only 5 present, and suggesting that John son of Zebedee is the evangelist. But 7 is a “full”
number.
- 3 Tradition of Peter as a fisherman perhaps known to John’s community - not mentioned in this gospel (Ch
1). Peter is on his mission, fishing for men - or is he? We are led to think he may have returned to fishing,
not understanding yet what following Jesus means - has he “gone back to the things behind”? But whether
fishing or on mission, the disciples are united behind Peter. The use of “boat” continues the doubt whether
we are talking about the fishing boat or the boat that is the church. John’s light/dark theme again: during
the night they - of course - catch nothing, but during the day they do.
- 4 The coming of morning leads us to hope for some improvement. New light is coming from darkness, as
in chaps 1 and 20. Jesus now appears on the shore - in chap 6 he was on the sea. As with Mary, the
disciples do not recognise Jesus. Not surprising in context of purely Galileean appearances, but surprising
after close encounters in Jerusalem. Also continues to suggest they are back fishing, not on mission, so not
expecting Jesus.
- 5 Jesus says to them “Not having anything for eating have you?” Use “children” not in sense of “children of
God” but as affectionate sign of their immaturity, having been recently born.
- 6 In chap 6 Jesus did all the work: now they must work with his guidance. The “right” side is correct (Cf Ps
109:31)! They did as they were bid, but did not yet have sufficient strength to “draw” all the fish in - Jesus
will now draw all men to himself, but with the disciples’ help, when they have sufficient strength. The
“multitude” of fish reminds us of earlier multitudes coming for healing (5:3), as he predicted (4:35). The
suffering masses are waiting for initiation as soon as the disciples can muster strength to draw them in.
- 7 We are not surprised that it is again the beloved disciple who first recognises the Lord, but Peter is the
first ashore. Cf the road to Emmaus (Lk 24:35). The time has come to find Jesus in their mission, having
already found Jesus in the community’s gatherings (20:19,26). Jesus will continue to be present outside the
locked doors of their community as they carry out his mission. Peter’s reaction is comic and poignant,
baptismal and suicidal, but first “girding” himself as Jesus did before washing the disciples’ feet(Cf 13:4,5).
This time Peter gets washed all over.
- 8 Without Peter the “boat” - the whole church - is now the “little boat” - John’s community. Peter has
forgotten the multitude of fish. The other disciples have kept their attention on this important prize,
dragging the full net to shore. Like the reluctant slaves following Moses (Ex 14:11-33), those in the net are
safe but not yet initiated as God’s people. The disciples’ nighttime empty fishing has been brought to
morning bounty.
- 9 The charcoal fire sets the scene for Jesus’ servant role, giving them food; and also reminds us of the
previous charcoal fire (18:18) where Peter had denied the Lord. Can he now warm himself by it again?
Mystery surrounds these appearances.
- 10 Strange that there are already some fish there, since Jesus then asks them to bring fish. Perhaps suggests
bringing John’s community to join Jesus and the others already with him - the Samaritans? What Jesus has
begun, the community will work to develop. And the word for fish has changed, signifying the change from
fish as fruit of mission to fish as community meal.
- 11 The number 153 is almost certainly symbolic; in St Jerome’s day 153 was the number of species of fish,
so 153 meant universality. The explosive growth in the early church must have been awesome to its leaders.
For Jesus’ time we do not know the meaning. Peter alone - now with strength enough - brings the fish to
Jesus and the bread. The fish are now “great” and the net - with Peter drawing it - does not split! The first
suggestion in this gospel that unity between the many Christian communities will be shored up by the strong
leadership of Peter. Symbolises bringing every type of humanity to Jesus and the Eucharist. A great
concession by the Johannine community, grounded in the guidance of the Paraclete, now recognising Peter’s
role and the apostolic churches he represents. For John - as for Matt - this scene commissions the disciples
to gather and draw in all people. Luke has no Galilee post-resurrection scenes, so places this
commissioning in the calling of the apostles (Lk 5:1-11).
- 12 Here they recognise Jesus before the breaking of the bread. Come and eat - but this is a morning meal:
contrasts with the evening meal in preparation for death, this morning meal begins the discipleship journey
into the world. Hardly surprising that they know he is the Lord, after John’s proclamation. But why do they
lack courage and “dare” not ask? Means more “interrogate” which they are not up to.
- 13 Indeed they are too paralysed to accept Jesus’ invitation, so he brings the food to them. Similar to 6:11,
and probably also here of eucharistic significance. Bread is now back at centre, after its secondary role in v
9. Alternation of fish and bread in primary roles symbolises the importance of the meal over their
differences.
- 14 Serves to link chapters 20 & 21. The two previous appearances to the disciples - the appearance to Mary
Magdalene either doesn’t count, or is kept in a category to itself? - were in the room with the doors closed -
now the disciples are in the open.
- 15 Peter’s rehabilitation - and emphasises his role in the church. Explores the relationship between the
apostolic churches (Peter) and the Johannine community (Beloved Disciple): Is the church’s mission to be
carried out by the brute strength that can carry an overflowing net onto land? Has the “love” commandment
been replaced by the practical ability to make a big haul? Will the hierarchical and patriarchal church
subvert the Johannine theology of self-sacrificing love?
- Jesus offers the opportunity for repentance through love - which is what re-establishes our sin-damaged
relationships with Jesus. When Peter’s denial was prophesied, Peter was sure he knew better and boasted
that he would follow Jesus. Now eventually he admits that Jesus knows his heart and gives him the chance
to follow him. But Jesus first insists on the Johannine criterion of love. Many commentators see no
apparent difference in meaning in the variety of words used: 2 verbs for love; 2 verbs for tend/feed; 2 nouns
for sheep; 2 verbs for know. But these differences can be seen as a subtle commentary on the difference
between the churches. Jesus asks “Do you love (agapas) me? Peter answers “Yes, I like (philo) you”.
Jesus’ response is only to “feed my lambs”.
- “more than these” - probably “more than these disciples do” rather than “than you love these” or “than you
love these things - fishing, etc”.
- 16 Jesus - perhaps looking for self-sacrificing love, rather than the intellectual affection Peter has responded
with, asks the same question again - and receives exactly the same answer, again with the less demanding
form of “love”. Peter hears the same question each time, but Jesus hears the difference word in the
response. Jesus responds this second time by making clear what he is demanding - that Peter be the selfless
shepherd (10:15;Ezek 34:15) who will be willing to lay down his life for the sheep. Perhaps Peter will
understand the demand in terms of what he must do for the sheep, if not what he must do for Jesus.
Alternation between lambs and sheep brings to mind the alternate roles of the disciples - both followers, like
sheep, and sacrificial lambs like Jesus. Peter’s leadership is to include both roles.
- 17 Peter still has not understood or heard the different word, so is hurt at the apparently same question -
even though this time Jesus has settled for philo. Peter’s hurt response attempts to reduce Jesus from
knowledge that is intimacy to knowledge that is intellectual. Fraternal love is as good as self-sacrificing
love, isn’t it? In spite of the inadequate response Jesus still establishes him as leader, to both feed and
shepherd. In the end the Johannine community accepted the tradition that put authority in the hands of the
descendants of Peter, while pointing out that Peter did not really grasp the full message of discipleship.
- Peter’s triple profession counterbalances his triple denial, and returns to the shepherd theme - more suitable
than fishing as an allegory for an established community. May represent a second stage in Peter’s image,
developing from missionary apostle to pastoral care (Cf 1 Pet 5:1-4; Acts 20:28). May also imply a late
acceptance by Johannine community to church structure - Chap 6 saw Jesus as the sole shepherd. But
John’s influence is still strong - Peter’s shepherding flows from his love for Jesus; the flock still belongs to
Jesus (“my sheep”); and Peter must be willing to lay down his life for the sheep. Peter’s leadership role is
not challenged, but the beloved disciple still has something Peter does not - he may last until Jesus returns.
Vatican I cited these verses in defining that Jesus gave Peter jurisdiction as supreme shepherd and ruler over
the whole flock.
- 18 When Peter asserted his sacrificial loyalty, Jesus responded with a double “Amen” refuting it (13:38).
Now that Peter has acknowledged only philo, Jesus’ double “Amen” underlines that Peter will indeed lose
his life through commitment to Jesus. But with an ambiguity - Peter will lose his life unwillingly: for the
Johannine community it is not the fact of dying that matters so much as the willingness to lay down one’s
life - actually or metaphorically. Peter girded himself to jump into the sea, master of his own destiny; but
ultimately his destiny will be determined by another.
- Originally probably a proverb about old age, used here as a figurative reference to Peter’s crucifixion. The
good shepherd theme (10:11-18), based on love (vv 15-17) is reinforced by the willingness to lay down
one’s life for the sheep. The Yahweh shepherd of Ezek 34 passed to Jesus in Jn 10, and now passes to
Peter. The community is probably awed by the accuracy of this prophecy.
- 19 The narrator uses the same words about Peter as was used about Jesus’ own death (12:33;18:32), thus
giving Peter a seal of approval, binding Peter to Jesus. His death will be for the glory of God, despite his
mixed intentions. Peter and Jesus are now at-oned. Peter’s death will glorify God, just as Jesus’ death has:
selfless love to the limit glorifies God because that is God’s nature. An act of selfless love is God’s name
published to the world. Peter had already been crucified on Vatican Hill when this gospel was written.
“Tying fast” - ropes were normally used during crucifixion. Here “Follow me” appears as a request - in v 22
it seems more like a forecast of what has now happened. At almost the last moment in this gospel Peter is
invited to follow Jesus: he was not so invited when the other disciples were (1:42). Indeed later Jesus told
him he could not follow him yet (13:36). Peter needed to experience all that has happened in this gospel
before he could be offered this invitation. Like us.
- 20 The final incident centres on the beloved disciple. The expectation that the beloved disciple would live
until the second coming had been shattered by the disciple’s death. With Peter’s conversion beginning in
earnest he “turns around” (Cf Mary’s turning in 20:14, 16), but then sees the Beloved Disciple. The narrator
recalls his role very fully, contrasting supper with breakfast, intimacy and philo, question about betrayer and
Peter’s betrayal, emphasising the virtue of this community’s founder.
- 21 Is he also to suffer martyrdom? Peter, commissioned, is now at Jesus’ side, the Beloved Disciple at a
distance. What is Jesus’ will for this other community?
- 22 Jesus’ reply to Peter is effectively “None of your business! You do what I ask”. But Jesus’ answer
suggests that his will for Peter and John are different. Peter is not to claim greater authority, but to
understand God’s will for him and to live it out in full; The Beloved Disciple is to be a model of “remaining
in Jesus’ love” (1:39; 4:40; 15:4-10). But, looking back, John’s followers sought to understand why they
had expected John to live until the second coming and could only explain it by seeing how they had
misunderstood this saying of Jesus. Not surprising since most of the early church believed the second
coming would be soon (Cf Mt 24:34).
- 23 Word went out among the “brothers”, who earlier exhibited lack of faith, not the disciples - the
Johannine community was quite clear what was said, but the rumour needed to be refuted. It was not for
them to understand the mystery of the beloved disciple’s death. The fact that the Beloved Disciple did not
die a martyr’s death did not undermine his authority: remaining in Jesus’ love is not about following a law
mandating martyrdom, but of bonding to Jesus and accepting in faith whatever might come. Martyrdom is
not required as proof of one’s love, it is love’s willingness to die that marked one as a follower of Jesus.
Concern about exact meaning suggests John is now dead. Death of apostolic generation caused problems
because of a belief that Jesus was to return first.
- 24 What is important is that the beloved disciple remained for a while as a testimony on which to base the
4th gospel, and he stands behind its writing. It was he who caused this version of the good news to be
written, both as source and writer, and “we” the present writers of this additional chapter - or the Christian
community (Cf 1:14-16) - testify that it is true and inspired by God. Ultimately this gospel is the
community’s story - expression of faith by those who have not seen. This community were not left orphans,
even when the Beloved Disciple left them. They continue to witness to the truth they have been taught by
the paraclete, and continue to challenge readers of their story to make the commitment to the one sent by
God. Same expression “Who ... has written them” used by Pilate, who almost certainly would not have
actually written them himself.
- 25 The whole Jesus cannot be captured in a book, even in this book. And Jesus continues to do many
things. (Is 55:8-11). This conclusion to the added chapter - if it is - cannot match the end of chap 20.