1 After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. 2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
The last chapter of John completes his account of Christ’s triple post-resurrection manifestation to His disciples that began in John 20:19. Given the wording in John 21:14, it is likely that the testimony of these three appearings are intended to form sure evidence that Jesus Christ did rise from the dead, and the details in each are convincing and spectacular. At His first manifestation, Jesus materialized before the Apostles in a closed room; He spoke with them and imparted to them the Holy Spirit by His breath. At the second, He invited Thomas to feel the marks on His body left by the nails and spear at His crucifixion. Now at His third manifestation, Jesus demonstrates that His power over nature and His infinite wisdom and insight are undiminished. The account seems to be especially tuned to reconfirming Peter’s worthiness and usefulness, both on a personal level and in the company of the rest of the disciples (Luke 22:32). The dialogue has particularly benefited the churches of the Kingdom down through history.
The setting is the sea of Tiberias, or lake of Galilee (John 6:1), back in Jesus’ home territory. He had instructed His disciples to return there and wait for Him (Mat 28:10, 16). Perhaps the Apostles were in Bethsaida, which appears to have been the hometown of Peter, Andrew, James, John and Philip (John 1:44; Luke 5:10). The seven fishermen were Peter, James, John, Thomas, Nathanael and two other disciples, perhaps Andrew and Philip. The other four Apostles were probably there too, but did not go fishing (see full list at Mat 10:2). The previous weeks had been emotionally stressful, with much waiting and wondering about their future. They had seen Jesus twice now, on consecutive Sunday evenings (John 21:14), but they lacked full direction as yet concerning Christ’s plan for His Church. Peter, the most impulsive and energetic of the Eleven, was restless and anxious to do something. He had a fishing boat (Luke 5:3) and at least four of the Apostles were fishermen by trade.
I can just imagine Peter announcing, “I’m tired of sitting around just talking. Let’s do something! I’m going fishing. Who is coming with me?” Most were eager to go. While it would not be unusual or incorrect for the Apostles to go fishing, Jesus used this occasion to call them away from that trade when He asked Peter, “Simon, son of Jonas, lovest thou Me more than these? (John 21:15). Then feed My sheep.” Three times Jesus calls Peter to a higher work than fishing, a spiritual work to build the Kingdom of Heaven on earth. I wonder if Peter ever went fishing again.
Many commentators opine that Jesus was essentially blessing the Apostles for this fishing expedition, for it was their natural line of work. On the contrary, I see it rather to be a call to leave it forever. Like Elisha who left his plowing when Elijah cast his mantle upon him (1Kings 19:19-20), the Apostles were called to a higher, special ministry in which fishing was of lesser importance. The Apostle Paul did continue his manual labor, but for reasons of evangelism and testimony. In the previously cited chapter of 1Kings, God gently reprimanded Elijah twice, What doest thou here, Elijah? Here, Jesus is asking the same of the Apostles.
There is some evidence that this third manifestation of Jesus to the Apostles happened on Sunday, just as the two former ones had. First, the timing is right. The journey from Jerusalem to Bethsaida typically took 3-4 days, and since travel was forbidden on the Sabbath, they probably arrived in Galilee on Thursday or Friday. The fishing trip was at night, but it could not have been Friday night, for that was the beginning of the Sabbath’s no-work mandate. Saturday night, however, was free for work, and would fit Peter’s feelings of restlessness and inaction. Second, the purpose is right. Here, early on Sunday morning, Jesus performed the first post-resurrection Communion service that would help form the early church’s tradition of assembling together every Sunday to celebrate the Eucharist. The meeting coincided with the very hour of His resurrection two weeks prior.
4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. 5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
The men fished all night long without catching a single fish, but at the break of dawn, the disciples an unknown Man on the shore told them they would catch fish if they threw in the net on the right side of the vessel. They obeyed and immediately encountered a beautiful catch of fish. Many of these men were part of similar fishing miracle especially associated with Jesus’ initial call to Peter to be fishers of men (Luke 5:2-11; Mat 4:18-22) and surely they were immediately reminded of that earlier occasion.
“It is the Lord!” John exclaimed.
Peter did not wait for more talk or further confirmation. He grabbed his coat, jumped off the boat and swam to shore. Forgotten was his enthusiasm for fishing as well as the huge haul of fish in the nets; the others would have to take care of them, he was going to see Jesus. Jesus’ previous two appearings were in public, but here Jesus had a few private moments with Peter alone, and I can imagine that Peter was glad for them. Not long removed from his deeply humbling experience of denying that he even knew Jesus, Peter was certainly anxious to show his loyalty to Christ.
9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. 12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
What transpired in those minutes that Jesus and Peter were alone on the beach? Did they discuss Peter’s denial the night of Christ’s betrayal? There were so many questions, both of the past and of the future. The next book says that Jesus told His disciples of the thing pertaining to the Kingdom of God during the forty days between His resurrection and ascension (Acts 1:3). I think one purpose of Christ in this meeting was to formally restore Peter into approved fellowship in the presence of the Apostles after that he had denied Jesus during the night of His betrayal. Peter and Jesus are the two primary characters in this last chapter and Peter’s three confessions of love for Christ parallel those earlier three denials.
Apparently at His creative command, Jesus had fish cooking over a bed of coals with bread ready to be served by the time the rest of the disciples arrived at shore in the boat. Also at His command, they added some of the freshly caught fish to the grill.
Come and dine, Jesus said to them. The scene is storybook-like. Early in the calm of morning on the shores of Lake Galilee, with the sun’s rays just lightening the waters; a freshly grilled breakfast ready to eat, and brothers and loved ones to share it. Jesus Himself served the bread and fish, presumably in much the same manner He had at the Last Supper. Interestingly, the disciples did not recognize Him by His features, but not one of them doubted it was Him; each one knowing that it was the Lord. This is without doubt the first post-resurrection Communion service in the Christian Church.
The Apostles counted one hundred and fifty three fish, a number with no prior symbolic significance in the Scriptures. The general story however, does create an interesting analogy. On an earlier occasion, Jesus had told these same Apostles that He would make them fishers of men (Mat 4:18-22), and here the miraculous catch of fish predicts the imminent harvest of souls that the Apostles would be instrumental in effecting (Mat 13:47-50). The unbroken net speaks of the ability and power of the Gospel to save all who entrust their souls to it. The conversion of the Gentiles is expressed by the barrenness of the sea until the spoken Word of Christ to cast out from the right side of the vessel, where a great quantity of fish is immediately encountered. Peter is named as the one who drew the net to land, the very Apostle that Christ appointed to open the door to the Gentiles (Mat 16:18-19) by way of Cornelius and a vision of unclean animals (Acts 10:10-17).
14 This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
See note on John 21:1.
15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
Three times Jesus asked Peter, Lovest thou Me? And each time following Peter’s affirmation, He then says, Feed my sheep. Whether taken as a command or a request, the interchange concords one last time with a primary theme of John’s Gospel: the proof of a Christian’s fidelity is manifested by his love for Christ which in turn is evidenced by how well he keeps Christ’s words (John 8:51; 13:35; 14:15; 14:21; 15:10). Obedience is proof of love, and love is proof of identity. This life is a test of our love, and how well we do in that test will determine our eternity.
More than these. As He said these words, one can imagine Jesus sweeping with His hand to encompass the freshly caught fish, Peter’s boat and nets, his friends and the lake of Galilee. The words are ever so true for each man, woman and child who professes to be a Christ-follower. Jesus asks, Lovest thou Me more than these? And then motions with His arm to take in all that is most near to our hearts. For the farmer it might be his farm, for the young person, it might be sports, hunting, or a multitude of other diversions. For the wife it may be her household, her garden, and so much more. It bears repeating: this life is a test to show how much we love Christ.
We have heard it often said that this life is a test of our faith, but that is the first step. For the mature Christian, it is a test of love, and that love is demonstrated by our actions. Faith, hope and love abide forever, but the greatest of these is love (1Cor 13:13).
17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
There is an interesting change in the Greek word for “love” in Jesus’ last question. The first two times Jesus asked, “Simon, do you agapao Me?” And Peter responded, “Yes Lord, you know that I phileo you.” Then Jesus asked, “Simon, do you phileo Me?” While the two words are virtually interchangeable, they do have individual connotations that shade their meanings. Agape is the general word for love, while phileo is a close love between brothers. Agape includes that love which is one-sided, sacrificial, obligatory, yet proved by actions; phileo is communion and friendship, each one knowing the other’s thoughts and desires. Some commentators say that agape is the highest form of love. If so, then phileo is the deepest form of love. For while agape is a love that acts in spite of the feelings of the other, phileo love is a shared, dedicated and strong bond of affection that is not easily broken.
The Greek also varies on the words “feed” and “sheep,” with the latter being noted also in the English. In the first and last instances, Jesus said, “Bosko My lambs/sheep,” but the middle question is, “Poimaino My sheep.” The first describes imparting nourishment (Mat 8:33; Luke 15:15), and the second is to care for, lead and guide (Mat 2:6; Acts 20:28; 1Cor 9:7; 1Pet 5:2; Rev 2:27; 7:17; 12:5; 19:15). The Septuagint uses this verb in Psalms 23:1, The Lord tends (poimaino) me as a shepherd.
There are also many beautiful analogies of sheep and lambs to Christ’s followers, John 10:1-16 for example. Outside of this Gospel, see Is 40:11; Jer 3:15; Ezek 34:2-10; Acts 20:28; 1Pet 5:4.
18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
For many people, this ominous foretelling of death by execution would have been intimidating, even to making them hide in fear of the future and thus result in being of little use to the Kingdom of Christ. But not the new Peter. The Jews imprisoned Peter on several occasions and at least twice an angel came to release him at night. By next morning’s light, he was already out preaching the name of Christ again! In 2Peter 1:14, Peter may have referred to this very occasion when he writes that Jesus had shown him that he must soon die.
According to early church writers (see Dionysius and Irenaeus, ca 170), Peter was crucified in Rome perhaps 35 years later and several years before the fall of Jerusalem. John’s Gospel was almost certainly written after the destruction of Jerusalem, perhaps 10-15 years after Peter’s death. Tradition says that Peter was bold in death, and at his request was crucified upside-down because he felt it would be self-exalting to be crucified in the same manner as His Savior.
20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 21 Peter seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
What was Peter’s thought in asking Jesus about his close friend, John? Was his question motivated by jealousy? curiosity? rivalry? Being an impulsive person, Peter was probably just curious. Jesus had foretold his future, now he wished to know John’s future. Jesus’ answer is instructive, as He basically said to Peter, “What I have planned for John does not concern you; it is matter between he and I. Forget about that and you follow Me.”
As John grew older and one by one his fellow Apostles died (each one by martyrdom), the brethren in the churches of Christ began to believe that he would not die until Jesus returned. This recorded detail provides important data for several controversies concerning this era. First, the conversation strongly suggests that John wrote this particular chapter. Having heard this saying among the churches, John wished to set the record straight: Jesus had not directly said he would survive until the Lord returned. Second, it supports a later date for the writing of this Gospel, certainly years after Peter and others had died. Peter probably died around A.D. 65 and John around A.D. 95, being about 90 years of age. Third, it is another proof that many in the early church believed that Christ would return very soon. Perhaps the terrible events surrounding the destruction of Jerusalem were motivational to that belief.
24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. 25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
The similarity between the last two verses of this chapter and the previous one (John 20:30-31) have caused some to speculate that John chapter 21 was a later addition to this gospel. That similarity however, is the only grounds for the idea, and every other evidence is against it. To give a a third account of Jesus’ appearance to His disciples is quite logical (John 21:14), and the story demonstrates an eye-witness’ attention to details. Additionally, Christ’s words of prophecy to Peter and John bear no marks of being added later. There is every reason to believe that this chapter is authentic.
His testimony is true. The book of John is a treatise intended to convince the Jews and the rest of the world that Jesus the Nazarene was the Messiah promised of old to the patriarchs of the Old Testament. Written by an unlearned fisherman (Acts 4:13), it records many of the difficult sayings and teachings of Jesus Christ that have amazed the world’s greatest philosophers and thinkers. As others have pointed out, many of Jesus’ proclamations could come from the mind of only two persons: either a lying fool or the true Son of God. “I am the Way, the Truth, the Life…He that eateth My flesh dwelleth in Me and I in him” (etc). John’s Gospel best records the spiritual aspects of historical Christianity, and it defies logic to believe that these thoughts were original with him. No, John was simply a holy man who wrote as he was moved by the Holy Ghost (2Pet 1:21).