Chapter 21

1 Christ appearing again to his disciples was known of them by the great draught of fishes. 12 He dineth with them: 15 earnestly commandeth Peter to feed his lambs and sheep: 18 foretelleth him of his death: 22 rebuketh his curiosity touching John. 25 The conclusion.

1. After these things. [Appearance by the Lake of Galilee, John 21:1–23.] That is, between the second appearance in the upper room (ch. 20:26–29) and the appearance on a mountain in Galilee (Matt. 28:16–20). This is evident from the fact that the incident is described as “the third time that Jesus shewed himself to his disciples” (John 21:14). See Additional Note on Matt. 28.

Sea of Tiberias. See on ch. 6:1.

Shewed. Or, manifested.

2. Simon Peter. See on Mark 3:16.

Thomas. See on Mark 3:18.

Didymus. See on ch. 11:16.

Nathanael. See on Mark 3:18; John 1:45.

Cana in Galilee. See on ch. 2:1.

Sons of Zebedee. That is, James and John, thus designated only here in John (Matt. 4:21; Mark 10:35).

3. I go a fishing. Fishing had been Peter’s trade prior to becoming a disciple of Jesus (see Matt. 4:18–20). James and John had also been fishermen (Matt. 4:21). The purpose of the suggestion was doubtless to replenish their meager funds. The disciples were not abandoning their higher calling. They had come to Galilee to meet their Master (see on Matt. 28:16; see DA 809, 810).

That night. Because of its clear waters, night was the suitable time for fishing on the lake (see on Luke 5:5).

Caught nothing. As on a previous occasion (see on Luke 5:5).

4. Was now come. Textual evidence is divided (cf. p. 146) between this and the reading “was now coming,” suggesting, perhaps, that it was just beginning to be light.

Knew not. Perhaps their eyes were “holden” like those of the disciples on the way to Emmaus (Luke 24:16). Perhaps the light was as yet indistinct. Mary, also, had not recognized Jesus when He first appeared to her (John 20:14–16).

5. Children. In the gospel records Jesus addresses the disciples by this title only here. John uses the title in his epistle (1 John 2:13, 18). Moulton and Milligan suggest that here the title may be equivalent to “lads,” and cite a ballad in which the term is used of soldiers (The Vocabulary of the Greek Testament). At any rate the form of address did not identify the speaker. The disciples doubtless took Him to be a stranger.

Meat. Gr. prosphagion, that which is eaten in addition to bread, such as flesh, fish, eggs, vegetables, etc. (cf. on ch. 6:9). Bread was the principal article of diet of the Jew. Here, where the question is put to fishermen, prosphagion refers most probably to fish. The form of the question in Greek shows that a negative answer is expected.

6. Right side. This was the side on which Jesus stood on the shore, and by asking them to cast the net on this side He designed to teach the lesson of faith and cooperation with divine power (see DA 811).

Multitude of fishes. This miracle would remind the disciples of the earlier miracle at which time they forsook all to follow the Master (see on Luke 5:11).

7. Whom Jesus loved. For this designation of John see on ch. 13:23. John was the first to recognize the Master as he was also the first to believe in the resurrection (ch. 20:8).

Simon Peter. Peter, impulsive, fervent, warmhearted, impetuous, and affectionate, responded in his characteristic fashion.

Fisher’s coat. Gr. ependuteµs, “an outer garment.”

Naked. Gr. gumnos, which, though it may describe one completely unclothed, may also describe one whose outer garment only is removed, and so probably here. Doubtless, Peter desired to greet his Master respectfully clad.

Into the sea. The water was probably shallow enough for wading, for the record says nothing of his walking on the water.

8. Little ship. Gr. ploiarion, literally, “a little boat.” In v. 3 the word for “ship” is ploion. Some have concluded that because ploiarion is used in v. 8 the larger boat was abandoned because of the shallow water, and a smaller boat used to drag the net to land. However, it is possible that ploion and ploiarion are used synonymously as, apparently, in ch. 6:17, 19, 21, 22, 24. In that event only one boat was involved.

Two hundred cubits. About 100 yds.

9. Fire of coals. Compare ch. 18:18.

Fish. Gr. opsarion (see on ch. 6:9). Compare prosphagion (see on ch. 21:5). Jesus anticipated the weariness and hunger of the disappointed fishermen. The disciples did not inquire where the articles of food and the fire came from.

10. Bring of the fish. To supplement the supply being prepared on the coals.

11. Went up. Peter responded in his characteristic impulsiveness.

Hundred and fifty and three. The odd number indicates that the fish were actually counted. Some commentators have placed mystical and fanciful interpretations upon these numbers, such as that the “three” represents the Trinity. Such interpretations are not worthy of consideration.

12. Dine. Gr. aristaoµ, here, “to eat breakfast.”

Durst ask him. The disciples ate in silence, awed and reverent. Through their minds passed many thoughts that they dared not express.

13. Taketh bread. Jesus was the gracious host. There is slight textual evidence (cf. p. 146) for adding, “and having given thanks he gave to them.” But even without this textual support the prayer of thanksgiving may be presupposed.

14. Third time. John enumerates only the appearances to the disciples, not those to the women (Matt. 28:9; John 20:14–17). The appearances enumerated are: (1) to the disciples in the upper room on the evening of the resurrection day (John 20:19), (2) to the disciples a week later in the same upper room (John 20:26), (3) to the disciples by the Lake of Galilee. See Additional Note on Matt. 28.

15. Had dined. Or, “had finished breakfast” (see on v. 12).

Lovest. Gr. agapaoµ. In his reply to Jesus’ question Peter uses another word for “love,” namely phileoµ. These two words are at times distinguished, agapaoµ refers to a higher form of love, a love controlled by principle rather than emotion; phileoµ, to spontaneous, emotional love. For a discussion of the difference in meaning between these two words see on Matt. 5:43; John 11:3. There is a difference of opinion among scholars as to whether the two words are to be distinguished in meaning here or whether they are used synonymously as they are, for example, in John 14:23; cf. ch. 16:27.

In His first two questions Jesus used agapaoµ, and Peter replied with phileoµ. The third time Jesus used phileo, and Peter replied, as previously, with phileoµ. If the two words are to be distinguished, which intent cannot be determined with certainty, the following interpretation is possible: Jesus asked Peter twice whether he loved Him with the higher form of love (agapaoµ). Peter, however, admitted no more than common friendship, “Thou knowest that I love [phileoµ] thee.” The third time Jesus used the word Peter had twice employed and asked him whether he really loved Him as a friend (phileoµ), which the apostle had already twice admitted. Apparently to Peter there was an implied doubt in the third question. According to this interpretation, he was grieved, not because the same question had been put to him thrice, but because the third time Jesus changed His question and appeared to question the sincerity of Peter’s replies.

The three questions of Jesus possibly had reference to the three denials of Peter. Thrice the apostle had denied his Lord. He was given opportunity thrice to confess Him.

More than these. Gramatically, “these” could refer either to the other disciples or to the boat and fishing gear. However, since the latter have not been mentioned in the immediate context, it is preferable to consider the reference to be to the disciples.

Thou knowest. Peter’s reply is humble. All arrogant boasting is gone.

Feed my lambs. The lambs represented those new in the faith. Peter later compared the elders of the church to shepherds and those under their charge to a flock whom the elders were to feed (1 Peter 5:1–4). Ministers of God are shepherds serving under the leadership of the Chief Shepherd.

16. The second time. The question is repeated but without the addition of “more than these” (see v. 15). Peter’s love is directly challenged. Peter gives the same humble answer.

Feed. Gr. poimainoµ, “to shepherd,” which, of course, includes feeding. In v. 15 the word for “feed” is boskoµ, “to feed [as a herdsman].” The two words were used synonymously. Peter’s responsibility as a shepherd is further emphasized and perhaps enlarged. If the “lambs” were those new in the faith, “sheep” would refer to the flock generally. Despite his failure, Peter was not to be deprived of his call to be a “fisher” of men (Luke 5:10).

17. The third time. In His third question Jesus used a word for “love” different from that which He used in the first two. Whether a difference of meaning is intended is open to question. See on v. 15 for the significance of the question if the new word for “love” is to be distinguished from the preceding.

Grieved. See on v. 15 for a possible cause of grief. Peter knew he had given cause for others to doubt his love for his Master. The repeated questions brought his shameful denials vividly to mind, and like a barbed arrow must have cut his wounded heart.

Knowest all things. The third time Peter omitted the “yea,” or “yes” (see vs. 15, 16). He appealed to the all-seeing eye that read the innermost secrets of his life.

Feed my sheep. Jesus here repeats the charge (cf. vs. 15, 16). Peter had shown himself to be fully repentant. His heart was tender and full of love. He could now be entrusted with the flock.

18. Verily. See on Matt. 5:18; John 1:51.

Stretch forth thy hands. An obvious reference to crucifixion (see v. 19). According to tradition, which there seems to be little reason to doubt, Peter met death by crucifixion with his head down, on the plea that to be crucified like his Master was too great an honor for the one who had denied his Lord (see AA 537, 538).

19. Signifying. Compare ch. 12:33.

Glorify God. That is, by dying a martyr’s death, silently testifying to the power of Christianity. Compare 1 Peter 4:16.

Follow me. See a reflection of this charge in 1 Peter 2:21.

20. Turning about. This phrase and the word “following” suggest that Jesus had taken Peter apart from the others and had communicated with him privately concerning the nature of his death, perhaps as they were walking along the shore of the lake. John probably followed at some distance.

On his breast. See on ch. 13:23.

21. This man do. Peter had received a remarkable revelation regarding his own future and should have rested content with what the Lord had chosen to unveil to him. But the apostle was curious as to what the future held in store for John. Jesus took the opportunity to impress upon Peter the important lesson of making first things first.

22. If I will. Christ’s saying was a supposition. This is made clear in v. 23. Some misunderstood it and took it as a statement of fact. Jesus had simply said, in effect, “Suppose I should will that he tarry, that would not be a matter of concern to you, Peter.” The reply came as a reproof to Peter. He was not to become too anxious about his fellow men. His matter of concern was to follow his Lord. This does not mean that we should not have a loving interest in a brother’s welfare. But such solicitude must never take the place of keeping our eyes upon Jesus. Looking too intently upon our brother may lead us to fail where he fails.

23. Should not die. The brethren took as a statement of fact that which Jesus had set forth merely as a supposition (see on v. 22). They apparently believed the coming of Jesus to be very near (Acts 1:6, 7).

24. The disciple. See on ch. 20:30. The “disciple whom Jesus loved” (ch. 21:20) is identified as the writer of the Gospel (see p. 891). Verses 24, 25 are a fitting climax to the entire Gospel (see on ch. 20:30).

These things. Referring to the narrative of this chapter, and doubtless also to the entire Gospel.

We know. We are not informed to whom the “we” refers. Others, probably the elders at Ephesus (see p. 892), wished to affirm that what had been written was, in very fact, the truth. Spurious narratives, the work of unscrupulous authors, were afloat, and John was anxious that the true facts should be known.

25. Many other things. In this final verse John breaks forth in impassioned declaration concerning the many remarkable things his Master had said and done. He composed his Gospel with certain spiritual objectives in mind and related those events and recorded those sayings that would contribute to these objectives (see p. 892). The other gospel writers did likewise. Consequently many of Jesus’ deeds and acts were left unrecorded.

Could not contain. The language here is hyperbolic, but effectively serves to emphasize the vastness of the words and works of Jesus. A similar hyperbole from about the period in which John wrote has come to us from Rabban Jochanan ben Zakkai. He is reported to have said, “If the entire heaven were parchment and all the trees writing reeds, and the entire sea ink, that would not be sufficient to write down the wisdom I have learned from my teachers” (see Strack and Billerbeck, Kommentar zum Neuen Testament, Vol. 2 p. 587). This Jewish figure has since been popularized in the gospel song “The Love of God,” by F. M. Lehman. In writing of these concluding words of John, Calvin observes, “If the Evangelist, casting his eyes on the mightiness of the majesty of Christ, exclaims in astonishment, that even the whole world could not contain a full narrative of it, ought we to wonder?”

Amen. See on Matt. 5:18.

Ellen G. White comments

1–22DA 809–817

3–13DA 810

6 1T 436; 7T 213

15 COL 154; CT 42; DA 811; Ev 345; GW 182, 207; 6T 205, 284

15, 16 CSW 76; CT 255; 5T 335

15–17AA 515, 538

16 DA 815; Ev 346; GW 183

16, 17 DA 812

17 COL 154; Ed 90; 4T 353

18 AA 537

18, 19 DA 815

20 AA 539; SL 53, 79

20, 21 DA 816

22 DA 817; Ed 90; TM 332; 3T 65; 4T 39