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Jesus and the Miraculous Catch
of Fish
1Afterward Jesus appeared again to his disciples, by the Sea of
Tiberias.[1] It happened this way: 2Simon Peter, Thomas (called
Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and
two other disciples were together. 3"I'm going out to fish,"
Simon Peter told them, and they said, "We'll go with you."
So they went out and got into the boat, but that night they caught
nothing.
4Early in the morning, Jesus stood on the shore, but the disciples
did not realize that it was Jesus.
5He called out to them, "Friends, haven't you any fish?"
"No," they answered.
6He said, "Throw your net on the right side of the boat and
you will find some." When they did, they were unable to haul
the net in because of the large number of fish.
7Then the disciple whom Jesus loved said to Peter, "It is the
Lord!" As soon as Simon Peter heard him say, "It is the
Lord," he wrapped his outer garment around him (for he had
taken it off) and jumped into the water. 8The other disciples followed
in the boat, towing the net full of fish, for they were not far
from shore, about a hundred yards.[2] 9When they landed, they saw
a fire of burning coals there with fish on it, and some bread.
10Jesus said to them, "Bring some of the fish you have just
caught."
11Simon Peter climbed aboard and dragged the net ashore. It was
full of large fish, 153, but even with so many the net was not torn.
12Jesus said to them, "Come and have breakfast." None
of the disciples dared ask him, "Who are you?" They knew
it was the Lord. 13Jesus came, took the bread and gave it to them,
and did the same with the fish. 14This was now the third time Jesus
appeared to his disciples after he was raised from the dead.
John 21:1-14
Explanation: Jesus Appears to His Disciples While They
Are Fishing (21:1-14)
After his appearances in Jerusalem that established the faith of
the disciples, Jesus now appears in Galilee to a portion of the
disciples. The seven disciples mentioned (v. 2) may be symbolic
of the entire group, though John does not draw attention to the
number. More important is the simple fact that they are together.
Jesus had formed the nucleus of the new community during his ministry
and had further established it at the cross and in the breathing
of the Spirit. Now he reminds them of his lordship and their dependency
upon him in the fulfillment of the commission he has given them
(20:21-23). He does this by focusing on two of the leaders among
the disciples, Peter and the Beloved Disciple.
John does not tell us why the disciples are back in Galilee, but
in fact Jesus had told them to return there, where he would meet
them (Mk 14:28; 16:7). They seem to have been sitting around, unsure
of what to do, until Peter decides to go fishing and the others
come along (v. 3). Peter is taking the lead, but what sort of lead
is it? Some see this act as "aimless activity undertaken in
desperation" (Brown 1970:1096) or even apostasy, that is, abandoning
the Lord and returning to their former life (Hoskyns 1940b:660).
Others think they went fishing simply because they needed to eat
(Beasley-Murray 1987:399). The latter is probably true enough, but
there is also a sense that Peter and the others, while not necessarily
aimless and certainly not apostate, are doing what is right in their
own eyes. The stories in this chapter reveal Jesus' bringing his
disciples, especially Peter, more completely under his lordship.
The disciples do not know what to do, so they do that which is necessary,
and in taking this initiative they put themselves in a place where
Christ meets them. Here is the simple truth, attested to by the
saints, that when we are uncertain what to do we should simply do
our duty and God will guide.
That night they catch nothing (v. 3), a graphic portrayal of barrenness.
They have done what they thought was the right thing but experience
utter failure. This prepares them to learn one of the central lessons
of discipleship--apart from Jesus they can do nothing (15:5). Jesus
has taught this lesson before, for "never in the Gospels do
the disciples catch a fish without Jesus' help" (Brown 1970:1071)!
But they need the lesson repeated, as we often do as well.
The turning point comes early in the morning, perhaps symbolizing
the dawning of spiritual light. Jesus is described again as simply
standing there, without a description of his arrival on the spot
(v. 4; cf. 20:14, 19, 26). Also as earlier, they are not able to
recognize him at first. Although some scholars take this as evidence
that this chapter does not fit well after chapter 20, in fact this
ignorance fits with the theme running throughout these chapters
that there was something different about Jesus' body. John stresses
in these descriptions both the continuity and discontinuity of Jesus'
body.
Jesus takes the initiative and calls to them: Friends, haven't you
any fish? (v. 5). The question is put in a form that expects a negative
answer. This may be the common way of asking a hunter or fisherman
whether they have had success (Brown 1970:1070), but in this case
the one asking already knows the answer. The word translated friends
(paidiai) is more literally "children" or even "little
children." Many follow J. H. Moulton's suggestion (1908:170
n. 1), based on modern Greek, that this is an expression similar
to the British "lads." While this usage would fit here,
neither Liddell, Scott and Jones (1940), nor Bauer, Gingrich and
Danker (1979) nor Oepke (1967b:638) site evidence for such a use
in classical or Hellenistic Greek. In 1 John the word is used "as
an affectionate address of the spiritual father to those committed
to him" (Oepke 1967b:638; see 1 Jn 2:14, 18 and some manuscripts
of 2:12; 3:7). This usage, unique to John, is probably the sense
here in John 21 also (Oepke 1967b:638). Thus, this greeting was
unusual and so would have sounded strange to the disciples, all
the more so because they did not know who was calling them.
The disciples admit they have failed at fishing (v. 5), and Jesus
tells them, Throw your net on the right side of the boat and you
will find some (v. 6). They could hear this as the idle suggestion
of a bystander. But he does not say, "Try over there and you
might find some." He doesn't offer a suggestion; he gives a
promise that in fact they will find fish where he directs them to
cast. When they obey they cannot even get the net into the boat
because there are so many fish enclosed in it (v. 6). Such abundance
echoes the enormous provision of wine at the wedding in Cana (2:1-11)
and of bread and fish at the feeding of the five thousand (6:1-13).
Most commentators see these fish as symbolic of the missionary work
of the disciples, similar to Jesus' original call, "Come, follow
me . . . and I will make you fishers of men" (Mt 4:19 par.
Mk 1:17; not given by John). Such symbolism may be included, but
the primary point seems to be Jesus' lordship and the need to be
obedient to him for any labor to be fruitful.
Earlier, Mary recognized Jesus when he called her name, and the
disciples recognized him through his wounds. Now he is recognized
through the abundance that comes through obedience to his word.
It is the Beloved Disciple who is able to discern the identity of
the stranger on the shore (v. 7). It is typical of the Beloved Disciple
that he was not mentioned explicitly in the list of those present
(v. 2) and also that he is the one able to recognize the Lord. If
Peter had been the one to recognize Jesus, one suspects he would
have thrown himself into the sea straight away. But when the Beloved
Disciple receives this insight he bears witness to it. He speaks
specifically to Peter, thus continuing the motif throughout the
resurrection narratives of the close relationship between these
two disciples.
Peter trusts the witness of the Beloved Disciple, and so he wrapped
his outer garment around him (for he had taken it off) and jumped
into the water (v. 7). This translation probably gives the wrong
impression, since it suggests Peter was working with his undergarment
on and added his outer garment before swimming to shore.
This would be a good way to drown or at least slow
oneself down. Perhaps, instead, he tied up the garment he was wearing
so it would not hinder his swimming (Brown 1970:1072). The text,
however, says that he was naked (en gar gymnos, paraphrased in the
NIV), and this seems to have been typical for such work (Nun 1997:20-21).
Most likely, then, he had been working naked and had put on a loincloth
before swimming to shore (Nun 1997:23, 37). The other disciples
follow in the boat, towing the catch (v. 8).
Peter's departure from the boat is mentioned, but his arrival on
the shore is not. Some scholars think this omission is a sign that
two stories have been joined together (cf. Schnackenburg 1982:345-47),
but the story is coherent as it stands. The landing is told from
the point of view of the Beloved Disciple and the other five disciples.
There is no description of Peter talking with Jesus. The impression
is thus given that his attempt to get to Jesus first did not do
him much good. What the disciples notice is a charcoal fire with
bread and fish already prepared (v. 9).
The Lord has breakfast ready for them, another sign
of his grace and provision, like the catch they have just taken.
There is no indication of where Jesus got the bread and fish; the
appearance of the food is as mysterious as his own.
The first one to speak is Jesus, and he tells them to bring some
of the fish they have caught (v. 10). For the second time in this
story Jesus gives them a command. Although Jesus addresses all the
disciples (enenkate, bring, plural), it is Peter who brings the
catch ashore, apparently by himself (v. 11). Peter's zeal to come
to Jesus is now matched by his zeal to obey him.
A great many suggestions have been made over the years for the significance
of the number 153 (cf. Beasley-Murray 1987:401-4), some suggestions
more edifying than others. The emphasis in the story, however, is
simply on how many fish there were and the fact that the net did
not break. On the simplest level, these details speak of the abundance
that the gracious God provides and how he also enables the abundance
to be received. If more specific symbolism is present, perhaps the
fish represent a large influx of converts from various nations and
the unbroken net represents the unity of the church (for example,
Brown 1970:1097).
At the feeding of the five thousand they had brought the bread and
fish to Jesus, and he multiplied them (6:9-11). In this scene he
already has food and invites them to add to it from their catch.
Peter hauls up the fish, but there is no description of what is
done with them. Rather, Jesus speaks yet another command--an invitation
to have breakfast (v. 12). Throughout this encounter with Jesus
the disciples have not said anything. The scene is one of great
awe, with none of them daring to ask him, Who are you? (v. 12).
There was something different about him, yet they were able to recognize
him. The Lord Jesus is the focus of this story.
After inviting them to come and eat, he himself comes to the fire.
He took the bread and gave it to them, and did the same with the
fish (v. 13). This description echoes his action at the feeding
of the five thousand (6:11) and provides the climax of this story.
It answers their unasked questions--he is recognized in this breaking
of the bread (cf. Lk 24:30-31). The master who commands them also
serves them, continuing a theme found during the ministry (for example,
13:5, 13).
John concludes the story by saying, This was now the third time
Jesus appeared to his disciples after he was raised from the dead
(v. 14). Scholars see this note, like a similar note earlier (4:54),
as evidence of poorly aligned sources, since this is in fact the
fourth appearance recounted by John. But this conclusion misses
the point because John is counting appearances to the disciples
as a group, which would not include Jesus' appearance to Mary Magdalene.
Jesus now appears to another partial gathering of the group, an
appearance that reveals the same key characteristics as were manifested
throughout the ministry, namely his lordship, his servanthood, his
character as gracious giver of abundance and his love. He has met
his disciples at a point of failure and revealed himself as the
awesome Lord of creation who cares for them.The fact that he provides
a meal indicates that "lordship includes fellowship" (Osborne
1984:179). Such fellowship with Jesus at a meal reminds one of the
many times he shared such fellowship during his ministry, especially
at the Last Supper and also the theme of the new community he has
now established (see comments on 9:1--10:42 and 19:25-27). This
association, as well as the tie in with the feeding of the five
thousand, brings echoes of the Eucharist (cf. Brown 1970:1098-1100).
This meal itself is not a Eucharist, but it embodies a central aspect
of what Eucharist itself is about--communion with the risen Lord
in the midst of his people.
John's note in verse 14 indicates that the focus of the story to
this point is on Jesus and his appearance. It also signals a transition.
This story has focused on Jesus' love and lordship, but Peter and
the Beloved Disciple have also been featured. Now we will see Jesus'
love and lordship in action in their lives specifically.
Jesus Reinstates Peter
15When they had finished eating, Jesus said to Simon Peter, "Simon
son of John, do you truly love me more than these?"
"Yes, Lord," he said, "you know that I love you."
Jesus said, "Feed my lambs."
16Again Jesus said, "Simon son of John, do you truly love me?"
He answered, "Yes, Lord, you know that I love you."
Jesus said, "Take care of my sheep."
17The third time he said to him, "Simon son of John, do you
love me?"
Peter was hurt because Jesus asked him the third time, "Do
you love me?" He said, "Lord, you know all things; you
know that I love you." 18
Jesus said, "Feed my sheep. I tell you the truth, when you
were younger you dressed yourself and went where you wanted; but
when you are old you will stretch out your hands, and someone else
will dress you and lead you where you do not want to go." 19Jesus
said this to indicate the kind of death by which Peter would glorify
God. Then he said to him, "Follow me!"
20Peter turned and saw that the disciple whom Jesus loved was following
them. (This was the one who had leaned back against Jesus at the
supper and had said, "Lord, who is going to betray you?")
21When Peter saw him, he asked, "Lord, what about him?"
22Jesus answered, "If I want him to remain alive until I return,
what is that to you? You must follow me." 23Because of this,
the rumor spread among the brothers that this disciple would not
die. But Jesus did not say that he would not die; he only said,
"If I want him to remain alive until I return, what is that
to you?"
24This is the disciple who testifies to these things and who wrote
them down. We know that his testimony is true.
25Jesus did many other things as well. If every one of them were
written down, I suppose that even the whole world would not have
room for the books that would be written.
John 21:15-25
Explanation: Jesus Forms Peter as a Leader and as a Disciple
(21:15-23)
Jesus' inviting his disciples to share a meal signals his love and
fellowship with them. But he has unfinished business with Peter,
the one who denied him in a special way. After breakfast Jesus speaks
to Peter. Throughout this story Peter has been referred to as Simon
Peter (vv. 2-3, 7b, 11) or simply as Peter (v. 7a), the name Jesus
had given him (1:42; cf. Mk 3:16 par. Lk 6:14). But now Jesus calls
him by his former name, Simon son of John (v. 15), "as if he
were no longer (or not yet!) a disciple" (Michaels 1989:359).
In the first part of this chapter Jesus began with a question that
revealed the disciples' poverty (v. 5), and then he gave a series
of commands (vv. 6, 10, 12). So also now he questions Peter and
then gives a command, and he does so three times. His question is
extremely searching, indeed, it is the ultimate question in life:
do you truly love me more than these? (v. 15). What does these refer
to? If it is the net and boat, then this question gets at the central
point of discipleship and reveals a person's heart. What do we love
the most? Have we abandoned all to follow Jesus? Every time we are
faced with a temptation this question is raised. Every time we become
preoccupied with even the good things God gives us this question
is raised.
But, while all of this is true, it is probably not the specific
point here. By these Jesus probably means "these other disciples."
According to the other Gospels, Peter had boasted that though all
the others fall away, he would not (Mt 26:33 par. Mk 14:29; cf.
Lk 22:33; Jn 13:37). John does not record this boast, but Peter's
actions in swimming to shore and hauling up the net by himself reveal
the same attitude. Jesus' question, therefore, goes even deeper
than the issue of false attachments. He gets at the root of all
sin, namely, pride.
Peter replies, Yes, Lord, . . . you know that I love you (v. 15).
He does not claim to love Jesus more than the others do, which suggests
he has benefited from having reflected on his shameful denials of
the Lord. This response is typical of true discipleship, for it
is humble and focuses on the Lord's own knowledge. According to
the NIV it is also a humble response in that Peter does not claim
to truly love Jesus, but only to love him. Behind this translation
there are two verbs for love, truly love (agapao) and love (phileo).
In the past it was common to find a great distinction between these
two words, but in recent years the idea that they are close synonyms
has come to prevail (for example, Carson 1991:676-77). The older
idea that agapao is divine love and phileo a lower, human love does
indeed go too far. For both verbs are used of the love of the Father
for the Son (3:35; 5:20), and agapao can be used of false love,
for example, the love of this world (2 Tim 4:10). So a simple distinction
between the verbs is not justified, but this does not mean there
is no distinction at all. For in this passage there is a pattern,
with Jesus asking Peter twice whether he loves him (agapao) and
each time Peter responding that, yes, he does love him (phileo).
Then the third time Jesus switches to using Peter's word. Such a
pattern suggests there is a distinction here (McKay 1985; H. C.
G. Moule 1898:176), and since agapao is used more often in John
for God's love than is phileo, "it was likely that agapao would
be chosen for the higher meaning" (McKay 1985:322). The present
context itself supports this view, for otherwise Peter would be
claiming "the higher meaning" from the outset, which would
not fit with his more chastened perspective. So the NIV seems justified
in distinguishing these two terms in the present context.
Peter was not boastful when Jesus gave him the opportunity to be
(v. 15), but by the third time Jesus asks whether he loves him,
Peter is hurt, that is, deeply grieved (elypethe, v. 17). Jesus'
asking three times recalls the three denials, and Peter's pride
is cut to the quick. Here we see the Great Physician performing
painful but necessary surgery. The light is shining in the darkness
of Peter's heart, bringing life. For this is what John of the Ladder
(c. A.D. 570-649) refers to as "joy-producing sorrow"
(The Ladder of Divine Ascent, chap. 7), the repentance that enables
one to experience the Lord's love and salvation. Without such brokenness
we are full of self and unable to hear and receive the guidance
of the Chief Shepherd.
In response to this searing third question, Peter says, Lord, you
know all things; you know that I love you (v. 17). Two different
words for "know" are used here, although these are not
distinguished in the NIV. But as with the two words for "love,"
these words are in a pattern. Each time Peter has responded you
know (sy oidas, vv. 15-17), but now he adds you know [sy ginoskeis]
that I love you. The pattern here suggests that there is a distinction
between oida and ginosko, with the latter perhaps meaning "you
must be able to see" (McKay 1981:304). This shift of vocabulary,
along with the reference to all things, reflects a view of the Lord
that is more exalted and suggests that Peter's humility is deeper.
"Do you see how he has become better and more sober, no longer
self-willed or contradicting?" (Chrysostom In John 88.1). Peter
is dying to self and finding his confidence only in the Lord. It
is the Lord who knows (cf. 1:42, 47-48; 2:25). Despite the appearances,
Peter does love Jesus.
After each profession of love Jesus gives a similar command, using
different words. First he is to feed [boske] lambs (arnia, v. 15);
then he is to shepherd [poimaine] sheep (probata, v. 16). The third
command includes a word from both of the previous commands (v. 17,
boske/probata), thereby tying the three commands together. While
attempts have been made to find significant differences in these
words, none are convincing (Brown 1970:1104-6; McKay 1985:332).
Rather, this pattern suggests we have a comprehensive image of shepherding,
a very familiar figure of speech for leadership over God's people.
God himself was known as the shepherd of Israel (Gen 49:24; Ps 80:1;
Is 40:11), and under him the leaders of his people were known as
shepherds (2 Sam 5:2; Jer 23:4; Ezek 34). This motif continues in
the New Testament (Acts 20:28; 1 Pet 2:25; 5:1-4). Jesus himself
is the Good Shepherd (Jn 10:1-18), and now he commissions Peter
to care for the flock that belongs to Jesus, for they are my lambs
. . . my sheep. The community has already been established, and
now Peter is given authority, though of a particular kind.
The key qualification for this task, as this chapter indicates,
is a love for Jesus that is characterized by humility, dependence
and obedience. Peter already had a devotion to Jesus, but he was
still full of self will and was thrusting himself to the front.
Such a proud attitude of heart would spell disaster for the community,
as had already been evident in Israel's history right up to the
opponents who had just had Jesus crucified and as has sadly been
just as evident in the history of the church. But Peter himself
learned his lesson, as is clear from his first letter. When he addresses
the elders of the communities he does so as a "fellow elder"
and encourages them to "be shepherds of God's flock that is
under your care, serving as overseers . . . not lording it over
those entrusted to you, but being examples to the flock. And when
the Chief Shepherd appears, you will receive the crown of glory
that will never fade away" (1 Pet 5:1-4). Here is authority
exercised in humility and conscious of the Chief Shepherd. Such
are marks of a true shepherd.
Jesus had predicted Peter's denials after Peter had said he was
willing to die with him (13:37-38). Jesus told him, "Where
I am going, you cannot follow now, but you will follow later"
(13:36). Here now is the call to follow. After Peter professes his
obedient love, Jesus spells out the cost of that love. He contrasts
Peter's youth, his life up to this point, with what is coming. He
has been able to go wherever he wanted, but when he is old, Jesus
tells him, you will stretch out your hands, and someone else will
dress you and lead you where you do not want to go (v. 18). Here
is an explicit contrast between Peter's life of self will and his
coming under the will of another. He has just submitted to Jesus
and his will, and now Jesus says such submission is going to include
being taken where he does not want to go.
John says this obscure saying is an indication of the kind of death
by which Peter would glorify God (v. 19). The translation of the
NIV (v. 18) could be a picture of death from natural causes after
increasing senility. But according to tradition, Peter was crucified
head down during the Neronian persecution in the midsixties A.D.
(Eusebius Ecclesiastical History 2.25.5; 3.1.2-3). So John, late
in the first century, knows that Peter's hands were stretched out
and tied to a cross. The word dress (zonnymi) is a play on words.
It is used for getting dressed, but it specifically means to gird,
that is, fasten a belt or rope around one's clothes. While this
word is not used for the binding of prisoners (cf. 18:12, 24; Acts
21:11-13), this could be the significance of this image. More likely,
however, it refers here to the binding of a person's arms to the
crossbeam as they are led to crucifixion (Beasley-Murray 1987:408-9).
The Good Shepherd laid down his life for the sheep, and this shepherd
will have to do likewise, though his death will not, of course,
take away the sins of the world. He has submitted his will to God,
and his death, like Jesus' death, will be in accordance with God's
will and thereby glorify him (Moloney 1998:556). Furthermore, in
the death of Jesus the glory of God is revealed since God is love
and love is the laying down of one's life (1 Jn 4:8; 3:16). So now
Jesus predicts that Peter also will glorify God by his death (v.
19).
Having spelled out his will for Peter, Jesus calls him to follow
him (v. 19). Peter had answered such a call at the outset of the
ministry, but now he understands much more about who Jesus is and
what following him entails. He has also received a commission from
the Lord for leadership in the community. So this is a call to recommit
himself. Just as this Gospel shows that faith must be exercised
in the face of each new revelation, so one's commitment to Jesus
must be renewed as one learns more of Christ and his call.
Jesus has been teaching Peter many lessons in this encounter on
the beach, but in what follows it is clear that Peter has more to
learn. Peter has had his attention fixed on Jesus ever since the
Beloved Disciple told him the person on the beach was Jesus, but
now he takes his eyes off Jesus and looks at the Beloved Disciple,
who is following (v. 20). Apparently Jesus and Peter have had this
conversation while walking along the beach. The NIV says the Beloved
Disciple was following them, but the word them is not in the text.
The NIV thus obscures the connection, for right after Jesus commands
Peter to follow him we hear of one who is following. The Beloved
Disciple is identified as the one who leaned against Jesus and asked
who would betray him (v. 20; 13:25). This note recalls that first
explicit reference to the Beloved Disciple in the Gospel and the
setting in which Jesus demonstrated his love and servanthood, key
characteristics about which he has just been speaking to Peter.
It also recalls the insight Jesus granted to the Beloved Disciple.
Peter now tries to assume this same role and asks for insight regarding
his friend (v. 21).
In response Jesus speaks strong words to Peter. Peter's old habit
of lapsing into error right after experiencing truth is still present
(cf. Mt 16:16, 22-23 par. Mk 8:29, 33). He is sure of the Lord's
knowledge (cf. v. 17), but he has not learned what submission to
his will entails (vv. 18-19). Jesus repeats his call: If I want
him to remain alive until I return, what is that to you? You must
follow me (v. 22). Jesus is indeed Lord, and his will shall be accomplished
in the Beloved Disciple's life, but that is none of Peter's business.
Peter can trust Jesus with the life of his friend.
Jesus' statement about the Beloved Disciple, like that about Peter
(v. 18), is rather obscure. It includes a clear reference to Jesus'
personal return, but what does it mean for the Beloved Disciple
to remain (menein)? The NIV interprets it to mean remain alive,
and certainly this is how the later disciples, the brothers (v.
23), took it. But since it is the word used for indwelling Christ,
as in the image of the vine and the branches (15:4-7), a spiritual
sense could be involved. John distinguishes carefully between what
Jesus actually said and how it was interpreted (v. 23). Such lack
of attention to the precise words of God has been a source of difficulty
ever since the Garden of Eden (Gen 2:16-17; 3:1-5, 13). This misunderstanding
highlights the need for the instruction of the Paraclete (14:26).
It is usually assumed that this correction (v. 23) implies that
the Beloved Disciple has in fact died or is very near death. Such
may be the case, but the text does not say as much. The Beloved
Disciple could still be in the prime of life, and here he is simply
trying to squelch an error he knows to be floating around among
the disciples. Jesus' will is the crucial factor, whatever remain
might mean.
A number of scholars think there is a rivalry between the Beloved
Disciple and Peter, but this final chapter shows them to be friends
of one another and to both have special roles in the community.
Peter will be a shepherd, and the Beloved Disciple is able to discern
the Lord and receive insight into his life and thought. Accordingly,
the conclusion will focus on the Beloved Disciple as witness.
Later Disciples Bear Witness to the Beloved Disciple's Witness (21:24-25)The
reference to the Beloved Disciple (vv. 20-23) leads right into an
identification of him as the disciple who testifies to these things
and who wrote them down (v. 24). As the author of this Gospel, the
Beloved Disciple fulfills Jesus' commission to those who were with
him to be witnesses to him (15:27). The word wrote does not necessarily
mean John actually did the writing. Indeed, one tradition of the
church names his scribe as Prochorus. Or perhaps there were a number
of disciples involved. But wrote does mean the Beloved Disciple
is at least directly responsible for what was written, just as Pilate
was responsible for the title on the cross (19:22). This Gospel
claims to be an eyewitness account.
Next is an attestation to this witness: We know that his testimony
is true (v. 24). Some think this is the Beloved Disciple bearing
witness to himself, but the editorial "we" is followed
by a first-person plural pronoun (cf. 3:11; 1 Jn 1:2, 4), not a
third-person singular as here (his). So this is the testimony of
John's disciples, probably the leaders within the churches or at
least those who have helped with the production of the Gospel. It
is not clear on what grounds they bear witness. Were some of them
also eyewitnesses who can certify the accuracy of the information,
or are they testifying that the Spirit has confirmed to them the
truth of what John has said (cf. 1 Jn 2:27)? If it is the latter
sense, then we today can join our testimony to theirs and to that
of Christian brothers and sisters throughout the ages who have found
the truth of this Gospel confirmed by the living Jesus through the
Spirit.
This Gospel, which is so full of cryptic sayings and deeds, ends
with one last enigma. After the we of verse 24, who is this I in
verse 25? Are these the words of a further redactor, beyond the
work of the disciples in view in verse 24? Or is this first-person
singular pronoun merely part of the hyperbole (Brown 1970:1129)?
Or is this the Beloved Disciple himself, who now "feels free
to make an overt self-reference" (Carson 1991:686)? Or is this
neither the Beloved Disciple himself nor the disciples who have
helped with the Gospel but the scribe who has taken it down (cf.
Rom 16:22, Michaels 1989:364)? It would be fitting for a scribe
to conclude with a reference to all the books that would be written!
One's view of the identity of this person will be determined in
large part by how one thinks the Gospel came to be produced. For
my own part, the last option mentioned is attractive, but there
can be no certainty on this matter.
This final voice adds one last witness to the greatness of Jesus.
Such hyperbole may be a literary convention (Talbert 1992:264; Moloney
1998:562), but in this case it is quite literally true, for there
is no limit to the riches that are in Christ Jesus. Jesus is the
very presence of God come into our midst. All authority has been
given to him, and judgment is in his hands. He is quite strict regarding
obedience, but he is full of mercy. He has revealed the Father,
overcome the prince of this world and taken away the sin of the
world. He also washed his disciples' feet and served them breakfast.
No human being has ever dreamed up such a God--we have a hard enough
time remaining true to the witness he has left us through his servants,
in particular, through John, the Beloved Disciple.
