John 21:1-19

John 21 begins by saying “afterwards” or in the NRSV, “After these things.” giving us a hint that this scene takes place either directly after or shortly after the events in John 20, where Jesus appears to the disciples, and especially Thomas, following his crucifixion and resurrection. And John 20 ends with a perfect conclusion, wrapping the story up with a bow, “Now Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” Gail R. O’Day comments in The New Interpreter’s Bible Commentary on John, “To celebrate the resurrection, the Fourth Gospel suggests, is also to celebrate the beginnings of the church’s mission in the world. Jesus lives, not because he can walk through locked doors and show his wounds to frightened disciples, but because he breathes new life into those disciples through the gift of the Spirit and commissions them to continue his work.”[1]

To a casual reader this reads like a firm conclusion, but then John 21 begins with a final scene, a final miracle, and a reiteration of the disciples (especially Peter’s) recommissioning into ministry. Chapter 21 functions in many ways as an epilogue, a look into life post resurrection. And the scene it depicts is Peter, john and five other disciples fishing to no avail, leading to miracle with breakfast on the beach with Jesus, ending in a honest conversation between Peter and Jesus, confronting the harsh truth of Peter’s betrayal before the cross, as well as a calling for Peter to follow Christ, and to lead and feed the sheep. This is a passage told in two parts, first the fishing miracle and second the call to Peter. So let’s turn first to the disciples’ fishing experience.

The passage starts by saying that Peter decided to go fishing, and the six other disciples joined in. Now, there is debate over why the disciples went fishing. Some have argued that they were afraid post crucifixion, and therefore they go back to their careers as fishermen as a form of apostasy to their call, while others have said that their decision to go fishing is not much deeper than that, they merely went fishing.[2] Although, it should be noted, that fishing then is different from now in the sense that it was not the hobby it is today. Fishing was a way to eat or it was a form of commerce, therefore, the disciples probably hadn’t gone fishing merely for the fun of it, but probably had gone back to fish that night as a way of either making some money or catching enough for some meals. Although, this does not mean that this decision to go fishing was a decision to leave their faith. We don’t see that indicated in this passage, especially in light of the post-resurrection appearances they have just had with Christ seen in John 20. They fished all night but caught nothing. Then, Jesus from the shoreline calls out to them, “Jesus said to them, ‘Children, you have no fish, have you?’” (v5) Commentators have suggested that this question is asked in a rhetorical manner, as Jesus already knows that they have been unsuccessful. Not yet recognizing it is Jesus, they answer dejectedly that they haven’t caught anything. And Jesus response is to “cast the net to the right side of the boat, and you will find some.” (v.6) After switching to the other side of the boat, that their nets were full and overflowing, prompting John to finally recognize the stranger on the beach as Jesus. The miracle of the moment, the abundance of God appears to be what leads the disciple to recognize Christ. He calls out, “’it is the Lord!’” (v.7) and Peter excitedly dresses and jumps from the boat, swimming to shore to meet with Jesus, as the other disciples paddle to shore, net full of fish in tow.

As the disciples arrive at the beach, Jesus invites them to the a fire where he had bread, encouraging them to bring some of the fish they caught to have breakfast with him. So Peter hauls the net ashore, and the text makes the point that there are 153 fish in all. Now, there is much debate as to why the number of fish is mentioned leading many to explain the significance of the number. Some has suggested that it is to indicate that one of every type of fish from the sea of Tiberias is present, others have made connections to the tribe of Israel, and others still will make the point that the number is only to indicate the abundance of God’s blessing and miracle. Scott Daniels and George Lyons note in their commentary on the passage that there is no clear cut answer to number of fish. They make the point that the meaning is a mystery and that it appears that “Virtually every proposal, however, suggests that it indicates some kind ’fullness or abundance’… The number of fish may be no more symbolic than the distance that Peter swam in John 21:8.”[3] Therefore, it is truly up the pastor’s interpretive lens, as there appears to be no correct answer. I err on the side of merely suggesting the abundance of God’s provision, which mirrors other miracle narratives such as the feeding of the five thousand (John 6:1-15). As the fish are cooked, the text says, “Jesus came and took the bread and gave it to them and did the same with the fish.” (v.13). The language used for Jesus passing out the elements is similar to passages where Jesus takes, breaks, and blesses the bread elsewhere, leading some commentaries and scholar to note that there are eucharistic tones to this moment, again, in similar fashion to John 6:1-15. This is not a singularly confirmed point, only that some pastors and commentators will draw similarities between this moment and others in the gospels.[4]

And then the first part of this passage comes to a close noting that this was the third time that Jesus had appeared to the disciples post his resurrection. Therefore, one thing to highlight from the first part of this passage is about the abundance of God’s love lavished on people seen in the miraculous catch. Although, the real meat of this passage comes in the next few verses that sees a vulnerable interaction between Peter and Jesus. It can be easy to imagine that Peter comes into this conversation with the guilt and shame of his previous betrayal, where he denounces knowing Jesus. Daniels and Lyons make the observation that the same terminology used for the fire that Jesus cooks the breakfast over is the same word used for the fire in the courtyard when Jesus is being tried for blasphemy. Therefore, they make the connection that Peter may have been reminded of his failing, and thus, may have been reliving the guilt of that experience.[5]

The scene shows Jesus asking Peter three times if he loves him, and three times, Peter answers an emphatic yes, leading Jesus to call Peter to “Feed my lambs,” “Take care of my sheep,” and “Feed my sheep.” (vv. 15, 16, 17) This is in many ways a form of acknowledging the three ways Peter betrays Jesus, denying him, and three times, allows Peter to reaffirm his allegiance to Christ.[6] Jesus then recommissions Peter telling him to care for the flock, to lead them, feed them, and love them. While this is directed to Peter, it is not an exclusive calling on Peter, but a calling on who love Christ and follow him. O’Day remarks, “These verses do no point to Peter as Jesus’ distinctive successor, but as embodying what is true of all Jesus disciples. These verses position Peter as a model of what it means to live out the love of Jesus… When Jesus translates Peters love him into the charge ‘feed my sheep,’ he is reminding Peter of his words in John 13:34-35,”[7] Therefore, this calling is not specific to Peter, but a calling placed upon us to love and care for people in the ways that we have been loved by Christ.

The scene then shifts and Jesus foretells of Peter’s martyrdom, saying, “Very truly I tell you, 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.” (v.18) The language used here appears to point to Peter’s death by crucifixion, using language, like “stretch out your hands,” which is quite similar to how Christ’s crucifixion is talked about as well. And then Jesus concludes with a calling to Peter, “follow me.” This seems to echo an implicit question, will you still follow me in spite of what may happen, in spite of the difficulty and hardship, will you still follow me even when it’s not easy? We don’t see a direct answer from Peter, however, based upon his leadership of the church, the fruit of his life, (which was not always perfect by any means,) we can assert that Peter said yes to following Jesus with his life.[8]

Interestingly, this is still the calling of Christ for us today, will we follow Jesus, asserting an unwavering allegiance to him? With this in mind, will we also love people, will we teach, feed, and care for people as a way of living out the love we have for Christ? Will the greatest commandments be on display in our lives; where our faith is evident not only by our love of God, but through our radical love of the other? My hope for the future of the church, is that we see generations of Jesus followers who finally understand that how well we love others is prime evidence for how well we love God.

[1] 1. R. Alan Culpepper and Gail R. O’Day, The New Interpreter’s Bible. Volume IX: The Gospel of Luke, the Gospel of John (Nashville, Tenn: Abingdon, 1995), 848.

[2] Ibid. 856-857.

[3] 1. George Lyons and T. Scott Daniels, John 13-21: A Commentary in the Wesleyan Tradition (Kansas City, MO: Beacon Hill Press of Kansas City, 2020), 213.

[4] Ibid. 213-214.

[5] Ibid, 212.

[6] O’Day, 860.

[7] O’Day, 861.

[8] Lyons and Daniels, 217.