CHAPTER XXI.
IN GALILEE.
This chapter is regarded by all modern critics
as an appendix to John's Gospel, probably written at a later day than
the body of the work. The reason for this view is not that its subject
matter or style is not in harmony with the preceding chapters, but the
closing verses of the preceding chapter seem to draw the whole to a
fitting close. Westcott says: "It is impossible to suppose that it was
the original design of the Evangelist to add the incidents of chapter
XXI. after the verses which form a solemn close of his record of the
great history of the conflict of faith and unbelief in the life of Christ.
And the general scope of the contents of this chapter is distinct from
the development of the plan that is said to be completed in chapter
XX. The manifestation of the Lord, which is given in detail in it, is
not designed to create faith in the fact of his resurrection, but to
illustrate his action in society; he guides, supports and assigns their
parts to his disciples.
"On the other hand it is equally clear that the
chapter was written by the author of the Gospel. The style and general
character of the language alike lead to this conclusion; and there is
no evidence to show that the Gospel was published before the appendix
was added to it. The reason of the addition is probably to be found
in the circulation of the saying of the Lord to John in verse 23. The
clear exposition of this saying carried with it, naturally, a [305]
recital of the circumstances under which it
was spoken." Alford takes the same view, saying: "In every part of it
his (John's) hand is plain and unmistakable; in every part of it his
character and spirit are manifested in a way which none but the most
biased can fail to recognize. I believe it to have been added some years,
probably, after the completion of the Gospel; partly, perhaps, to record
the important miracle of the second draught of fishes, so full of spiritual
instruction, and the interesting account of the Lord's sayings to Peter;
but principally to meet the error that was becoming prevalent concerning
himself," referring to the saying that he should not die. As these incidents,
the Feeding of the Five Thousand, the Night Storm on Galilee, and the
teaching and incidents of Capernaum recorded in chapters IV. and VI.,
all occurred upon the shores or waters of the same sea, I here insert,
as a help, a map of that celebrated body of water, so sacred as the
center of the greater part of the Savior's earthly labors.
1. After these things Jesus showed himself
again to his disciples at the sea of [306]
Tiberias. For some reason the Savior had desired to gather the
whole band of his followers on the shores of Galilee, before his departure,
and had directed (Matt. 28:7; Mark 16:7) them to repair to Galilee.
There, after his resurrection, he was seen by the Twelve, and by about
five hundred brethren at once (1 Cor. 15:6). The apostles, having arrived
at the appointed place, engaged in their old occupation of fishing,
until they were interrupted by the appearance of the Savior. This is
not to be regarded as an abandonment of hope or of their sacred calling,
but rather as a determination to employ themselves usefully while they
are waiting for the fulfillment of the promise of the Lord. We are not
told how long "after these things" the appearance at the sea of Galilee
occurred, and can only be certain that it occurred during the last thirty
days of the period that preceded the ascension. Sea of Tiberias.
A name of the sea of Galilee bestowed upon it because the capital of
Galilee bore that name and was located on the margin of the lake. This
name does not occur elsewhere in the Gospels. In the preceding chapter
John has only noted the appearances of the Savior at Jerusalem; Luke
notes those only; while Matthew mentions both those of Galilee and Jerusalem,
he only speaks of the appearance to the "eleven" in Galilee. John, by
the addition of this chapter, makes a record of both. Shewed himself.
There is a significance in the words, "Jesus showed himself," or that
he manifested himself after his resurrection, showing that he was visible
only by a distinct act of his own will. From the time of his resurrection
the disciples did not see him, in the usual sense in which we
use that term, but he appeared unto them, or was seen
of them when he so willed. The language is changed, and in language
of this kind all his appearances after the resurrection are narrated.
The same kind of language is applied to his appearances that is used
of angels and all heavenly manifestations. Men do not see them,
in the sense that it was a matter that lay in their will to do so or
not, as we see any material object. Language that is appropriate to
objects of sense is not appropriate to these manifestations.
They rather appear to men and are only visible to those for whose
sakes the appearances are vouchsafed, and to whom they are willing to
show themselves. The risen Christ, therefore, though seen on many occasions
by his disciples, and on one occasion by hundreds of them, does not
reveal himself to his enemies. In his appearances to his disciples he
leaves no doubt but that he is the risen Lord, yet there is a mystery,
and an air of strangeness that inspires them with awe, and which restrains
them from the former familiar fellowship.
2. There were together. Seven disciples
are named, most of whom, and probably all, belonged to that very neighborhood.
All that are named were apostles, unless Nathanael be an exception,
who is only named in the first, second and last chapters of the Gospel.
Most scholars regard him an apostle who appears, elsewhere, under the
name of Bartholomew. The latter name [307] is
a patronymic like Barjona, a name applied to Peter, and means "the son
of Tholmaius." John, one of the "sons Zebedee" was among the number.
3. Simon Peter saith, I go a fishing. Peter
here is true to the character portrayed in all the Gospels as well as
Acts. He is the leader. It is upon his proposition and example that
the disciples resort to the calling once more from which they were taken
to become "fishers of men." "They went forth" from the house where they
were stopping, possibly at Capernaum or Bethsaida, entered a "ship,"
or fishing boat, and engaged in the work at night, the most favorable
time for fishing, but "that night they caught nothing." We may learn
from the readiness with which the other disciples follow the example
of Peter the importance of correct leadership. The masses of mankind,
in politics, in society, in church or family, are constantly moulded
by the example and influence of leading men. A few lead; the multitude
are led where these leaders point out the way.
4. When the morning was now come. The true
reading, "When the day was breaking," gives a more vivid picture. As
the dawn appeared they observed some one upon the shore whom they did
not yet recognize, either because of the indistinct light, or because
of his changed appearance. It will be noted that in all the appearances
after the resurrection the Lord came and went suddenly, and was recognized
or not as he desired. Still it may be that the reason the disciples
failed to recognize him was their preoccupation of mind and the dim
light.
5. Children, have ye any meat? The word
translated "children" means, literally, "boys," and we take it that
the Savior asked in the familiar, colloquial language of the locality,
"Boys, have you caught any fish?" There was nothing in his question
that made the disciples suspect who he was. It would be natural for
them to suppose that the inquiry was made by one wishing to purchase
fish. The word rendered "meat" is a general term applied to food of
any kind.
6. Cast the net on the right side of the ship.
This direction was promptly followed and resulted in the net being so
crowded with fishes that they could not draw it into the boat. The command,
itself, though promptly obeyed, did not suggest to the disciples that
it was Jesus. They might suppose that he [308]
had seen some fishes playing on the other side of the vessel. The ship
must be understood as a small fishing boat, propelled by either oars,
or a sail, and capable of carrying about a dozen men, such as are still
seen on the waters of Galilee.
7, 8. That disciple whom Jesus loved, saith,
It is the Lord. John, with his quickness of perception, as soon
as it was seen that the net was filled with an astonishing draught of
fishes, remembering a former miracle of the same kind, exclaimed, It
is the Lord! Peter, impulsive as usual, when he heard it, at once plunged
into the sea in order to reach the shore. During the work of the night
he had laid off his "fisher's coat," a kind of loose blouse, and counting
it unseemly to appear before the Savior half clad, he put it on. In
a moment he was standing upon the shore by the Lord. The rest of the
disciples, less impulsive, came more slowly. It was 200 cubits, 100
yards to the shore, and they, as they came in the boat, slowly dragged
the net with its living load after them. This, Peter seemed to have
forgotten, though the fish had been caught under Christ's directions.
We rather admire the course of those disciples who continued faithful
to the duty of that moment.
9, 10. They saw a fire of coals there, and
fish laid thereon. The preparations were already begun for a simple
meal. The commentators have discussed, idly, the origin of this fire.
As we are not told we have simply to leave it to conjecture. It might
have been miraculous, which we prefer to believe, or it might have been
built by human hands. There were fish already broiling, but still, Christ
bids them bring of the fish just caught.
11. Simon Peter . . . drew the net to land.
Peter, at once, at the Master's command, springs back to duty and draws
the net on the shore. The number of fish was carefully counted, one
hundred and fifty-three large ones, and yet the net with such a strain,
remained unbroken. [309]
12, 13. Durst not ask, Who art thou? The
disciples knew that it was the Lord, but there was something in his
mien, his majesty, his altered appearance, that amazed them, filled
them with awe, and prevented them from asking questions that they were
curious to know. How many questions occur to us concerning which we
would like to know! The Lord himself takes the bread and fish and distributes
to his disciples. He is the host; they are the guests.
14. The third time that Jesus shewed himself
to his disciples. John does not say that this was the third appearance
of Jesus, but the third time he had showed himself to the disciples,
or apostles, for that is the sense in which disciples is here, and often
used. The first time was his appearance to the ten apostles, on the
evening of the day of the resurrection (John 20:19). The second was
to the eleven (Thomas was now present) one week later (John 20:26).
The third is this appearance in Galilee. Besides these, he had appeared
to Mary Magdalene (John 20:16), and to two disciples near Emmaus (Luke
24:13). At this appearance he furnishes fire and food to them after
a night of sleepless toil; an illustration of his tender care of his
own.
15. Simon, son of Jonas, lovest thou me more
than these? At the close of the feast the Lord turned to Peter with
this question, one that he repeated twice, and which has caused much
perplexity. I think that it is easily explained in view of what had
passed only a short time before. On the night of the betrayal, when
Christ intimated that his disciples would forsake him in the trial he
was about to suffer, Peter spoke up and asserted that though all others
forsook him, he would never forsake him. What Christ had said might
be true of the rest, but he was so loving, faithful and true, that he
would die for him. Yet before the cock crow of the next morning he had
thrice denied that he knew Jesus, even with oaths. Such was the collapse
of the confident disciple who "loved the Master better than these" other
disciples. Since that fall, Christ had met with Peter among the rest
of the disciples but had not referred to this subject, but now has come
the time for a restoration of Peter. Hence he probes him with the question,
Lovest thou me better than these? That question would at once recall
to Peter his boastful claim, his awful fall, and would pierce him to
the heart. He no longer claims that he is the truest of the apostolic
band, does not even affirm confidently, but answers, Thou knowest my
heart; thou knowest that I love thee. Then said the Savior, Feed
my lambs. The modesty of Peter's answer is better indicated in the
Greek than in our version. The word used by the Savior for "lovest"
is a very strong term; that used by Peter for "I love" is far less [310]
strong. After his shameful denial he was ashamed
to even claim the highest love. Christ then, once more, assigns a work
to Peter. If he loves him he may feed his lambs, take care of the tender
disciples of the Lord. The Good Shepherd will give him work as an under
shepherd.
16. Feed my sheep. A second time the Lord
probes Peter with the question. Let it be noted that he does not call
him Peter, "the rock," any longer. So frail a disciple could
only be called Simon. Again he uses the strong term for love (agapao).
Again Peter answers as modestly as before. He not only cannot claim
to love best of all, but can hardly claim to love, only "to have
affection" (phileo). Then Christ again commissions him to work,
"Feed my sheep." Not only the lambs, but he may look after the sheep
of the fold, watch over the disciples of the Lord, young and old.
17. Lord, thou knowest all things; thou knowest
that I love thee. The third time the Lord asks the question. Only
once had he compared Peter's love with "these." The third time the Lord
himself drops the strong term for love and uses the weaker one, "have
affection." Peter, pierced to the heart by these repeated questions,
throws himself on the knowledge the Lord has of his heart. The third
time the Lord charges him to act as a shepherd under him and to take
care of the sheep. Three times Peter had denied the Master; three times
the Master questions his love; three times he gives him charge concerning
his work. The questioning was painful, Peter was grieved, but the grief
was wholesome and Peter's whole subsequent life bore proof of the discipline.
His rashness was forever gone.
18. When thou wast young, thou girdedst thyself.
Peter had denied his Master to save his own life. Now that he is reinstated
in the old confidence and charged with the Master's work, he is told
that he will be called on to die for it. He will be girded, not with
a girdle, but with bonds, and he shall be led where he would not, unto
death. [311]
19. By what death he should glorify God.
These two verses can only be understood as declaring that Peter should
die the death of a martyr. John wrote after Peter's death, and may be
understood as affirming that he did thus "glorify God." The universal
testimony of the ancient Church is that he did thus die. It is asserted
that Peter was crucified, a fact that is probable, as he was not a Roman
citizen. Follow me. He had once forsaken Christ through fear
of death. Now, with a prospect of violent death before him, he is bidden
to resume the Master's work and to follow him. He did this, from this
time, faithfully and gloriously, whether threatened by the Jewish Sanhedrim,
in prison, or dying as a martyr on the cross. He was to follow until
he tasted the cup that his Master had drunk. It will be noted that at
the beginning of the Lord's ministry the command "Follow me," had a
different, though analogous meaning to that which was now attached to
it. Then it meant primarily to follow the Lord in his ministry, abandoning
previous occupations, and sharing with him danger and disgrace. At the
time of the seizure of Christ, Peter had ceased to follow and even had
denied him. Now, with the certain prospect of death in the end, he is
bidden to follow in a life of obedience to his will which would manifest
Christ to the world. The special charge here given to Peter is one demanding
work, activity for the Lord. It will be observed that, while the Lord
emphasizes action to Peter, it is waiting that is made
the special duty of John. Of Peter, Augustine, commenting on this passage,
says: "This denier and lover of Christ has revealed to him this end:
puffed up by presumption, prostrated by the denial of the Master, purged
of his sin by weeping penitence, once more approved by humble confession,
he is at last crowned by suffering for Christ.
TARRY TILL I COME.
20, 21. Peter, turning about, saw the disciple,
etc. Three years before on the banks of the same sea, Jesus had
called Peter and Andrew, and the sons of Zebedee to become fishers of
men by the very same words that he had now just addressed to Peter.
The latter, not unnaturally, thinks of his companions, and turning to
look at John, asks: "Lord, what shall this man do?" It is probable that
during the conference, Peter had been drawn apart, and that John, so
intimate with Peter, and who had "leaned his head on the Savior's breast
at supper," had drawn near to them. By [312]
omitting the words in Italics the reader can catch the laconic form
of the Greek: "Lord, this man, what?" Peter understands the prophecy
with regard to himself, but what shall become of his friend?
22. If I will that he tarry till I come.
Observe (1) that each one must work in the place where the Lord wills;
"If I will." (2) that as Peter's duty was restless activity in
following Christ, it is indicated that John's work in part at least,
is calm, trustful and patient waiting; tarry till I come. These
words of the Savior here give rise to much discussion. It has been held
1. That they have no special signification but to rebuke Peter and to
assure him that John's future was the Lord's business, not his. Such
a view is disproved by the deep significance that always inheres in
the Savior's words. 2. That these words refer to a second coming at
the destruction of Jerusalem. But all the weight of authority is to
the end that John wrote his Gospel after the fall of Jerusalem; yet
his language in the next verse shows that, while he pondered the Savior's
words, he did not understand their meaning. The prophecy was, therefore,
yet unfulfilled, as far as he was concerned. 3. That the coming referred
to was death. That would deprive the Savior's words of any significance
whatever, as they would be as true of every man as of John. 4. That
they refer to the promised second coming of Christ, and that John did
not die a natural death. Even Godet suggests that the primitive epoch
of humanity had its Enoch; the theocratic epoch its Elijah and that
the Christian epoch may have had its John who was translated without
seeing death. In the face of the fact that the grave of John was pointed
out at Ephesus until the chaos of Mahometan invasion swept over the
East, such a view is absurd. Discarding all these hypotheses as inadequate,
I may be allowed to express my surprise that the commentators have not
perceived that John did literally tarry until the Savior came, until
he saw him, heard him speak, and recorded the last revelation of the
Lord to the world. About sixty years from the time that Christ spoke
these words, according to the testimony of the early Church, the aged
John was an exile in, Patmos. There, upon the Lord's day, he "heard
a great voice," and turning, he says, "I saw one like the Son of Man"
blazing with such glory that he fell, "fell at his feet as dead, and
then he laid his right hand on me, saying to me, Fear not." Then follow
the Seven Letters to the Church dictated to John by our Lord, and the
sublime prophecies of Revelation. It is, therefore, a historical fact
that John did "tarry" on the earth long after the other apostles were
wearing crowns of martyrdom, and until the Lord came to him visibly
to make the last inspired revelation of his will to man. This view,
which is the only one in which the Savior's words and the historical
facts are in exact harmony, incidently shows that Revelation was not
written when John penned this chapter. Had that been the case he would
not have been at loss to understand just what the Savior's words could
mean, but would have referred at once to the wonderful "coming" he witnessed
on Patmos. All the testimony of the ancient [313]
Church agrees that Revelation was the last book of the Bible written,
but a class of modern expositors, solely in the interest of a preconceived
interpretation, have dated its composition before the fall of Jerusalem.
23. This saying went abroad among the brethren.
John corrects the mistake that had gone abroad. Christ had not said
that he should not die, but simply, "If I will that he tarry till I
come, what is that to thee." His language shows that he was uncertain
what the Savior might mean. The scenes of Patmos finally made all clear.
24. This is the disciple which testifieth these
things. The one named just before, concerning whom Peter asked the
question. Most of the critics hold that this verse and probably the
next were added by another hand. The plural, "we know," seems to be
a kind of attestation and the hypothesis is offered that they were added
by the Elders of Ephesus to whom John committed his gospel. They are
found in all the manuscripts and, if not written by John, were appended
to the original copy before it was published.
25. Also many other things which Jesus did.
"Many other things" are recorded by the three preceding gospels which
John does not record. The ministry of Christ was so busy, his teaching
so voluminous and his deeds of mercy so numerous, that the verse states
that it would be impossible to make a minute record, and in order to
convey this idea forcibly an oriental hyperbole is employed.
I will close this comment by an extract from Godet
which treats of the authorship of this chapter, as well as the whole
gospel. "1. The narrative in chapter 21:1-23, is from the hand of John.
2. Verse 24 is from the friends of John, who had called forth the composition
of this gospel, and to whom he committed it after composition. 3. Verse
25 was written by one of them, with whom the work was deposited, and
who thought himself bound to close it thus in honor, not of the author,
but of the subject of the history. By these last words the entire work
becomes a whole. Accordingly we are shut up to hold either that John
is the author of our gospel, or that the author is a forger, who, 1,
palmed himself off on the world with all the characteristics of the
Apostle; who, 2, carried his shamelessness so far that [314]
he got made out for him, by an accomplice in the fraud, a certificate
of identity with the person of John; or who, more simply still, to save
falsehood, made out this certificate for himself, in the name of another,
or of several others. And he who had recourse to such ways was the author
of a writing in which lying is treated as the work of the devil (8:44)
and truth glorified as one of the two essential features of the divine
character. If any one will believe such a story . . . let
him believe it." (1 Cor. 14:38). [315]
[NTC3 305-315]
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