College Press Bible Study Textbook Series
John 21 - Introduction
CHAPTER TWENTY-ONE
An epilogue is defined: A concluding section, as of a novel, serving to complete the plan of the work. The twenty-first chapter of John's gospel is his epilogue. It is parallel to the closing verses of the Synoptic Gospels which give the different instances of the Great Commission. This is John's Great Commission. Merrill C. Tenney calls the epilogue, The Responsibilities of Belief.
Lenski, Foster and others refer to this chapter as a Supplement. Most commentators feel that John formally closed his gospel record with the end of chapter twenty and that this chapter is an appendix to it. Westcott says, The general scope of the contents of this chapter is distinct from the development of the plan which is declared to be completed in chapter twenty. We believe the contents of chapter twenty-one are not altogether distinct from the development of the plan of the rest of the Fourth Gospel. It was the plan of the Fourth Gospel to record the revelation of and Incarnation of the pre-existent Word. Chapter twenty-one is the commission of the Incarnate Word to His disciples to preach and teach His Word.
We have chosen to accept this twenty-first chapter as a part of the continuity of the whole plan of the Fourth Gospel and yet standing in relationship to the whole as an epilogue. We outline it thusly:
IV
Epilogue: Feed My Sheep John 21:1-25
A.
Omnipotent Lord, John 21:1-14
B.
Obedient Love, John 21:15-23
C.
Overwhelming Evidence, John 21:24-25
It is questioned by those with liberal presuppositions that John is the author of this last chapter. Foster says that chapter 21 is the hub of internal evidence that John the apostle wrote the whole book. The strange omission of the name of John in the whole book leads one to believe the beloved disciple is John the Apostle. Chapter 21 makes quite definite this identification and clearly affirms he is the author of the entire book. Besides, there are no extant copies of the Fourth Gospel which give any indication that this 21st chapter was other than a definite part of the Fourth Gospel. The style of chapter 21 is identical with the Johannine style throughout the book. All the evidence, both internal and external, is on the side of Johannine authorship for the last chapter.
There are a number of interesting and edifying things to be learned in Chapter Twenty-one. We will notice the reactions of Peter. We will learn about the love which Peter confesses for his Master. We will hear Jesus-' commission for the disciples. We will discover what Jesus thinks about the curiosity of his followers concerning their future.
Special Study No, Four Outline Notes
By Russell Watts
Introductory Notes:
The number of the Lord's appearances during the forty days following the resurrection, before His ascension, is generally said to be nine. Of these, five were on the day of the resurrection, one on the Sunday following, two at some later period, and one when He ascended. As to place, five were in Jerusalem, one in Emmaus, two in Galilee, and one perhaps on the Mount of Olives. If to these we add the appearance to James (mentioned only by the apostle Paul in 1 Corinthians 15:7), which probably was at Jerusalem; then add also the appearance to Paul mentioned in 1 Corinthians 15:8, we have eleven appearances. Most writers come to this conclusion, differing only on some fine points concerning some of the appearances.
However, we do not need to say that these recorded and stated appearances were the only actual ones. Acts 1:3 To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God. It is quite possible that there were other unrecorded appearances during this period of forty days.
I.
The appearances on the day of the resurrection, (5)
A.
To Mary Magdalene, at the Tomb, just outside Jerusalem.
1.
Problem of when was this, at what time in the morning?
a.
How to harmonize Matthew 28:1 with Mark 16:2; Luke 24:1 and John 20:1.
The first part of the verse must be interpreted by the added specification of what is added in the last part of the verse.
b.
When did the women arrive at the tomb?
1.
Luke says, Very early in the morning.
2.
John says, early, while it was yet dark.
3.
Mark says, and very early on the first day of the week
4.
Matt. says, as it began to dawn, toward the first day of the week.
c.
We must consider where they came from. Probably from Bethany about two miles away.
d.
The time was probably about 5 A.M. for at this time of the year the sun would rise about John 5:30 A.M. Objects would be discernible one-half hour before sunrise very likely.
2.
Problem: did Mary come alone or with others and perhaps run on ahead so that she was first at the tomb?
She undoubtedly came with the rest. Then, seeing the stone rolled away, she ran immediately to tell John and Peter before even going to the tomb.
a.
When telling Peter and John, Mary used the pronoun we signifying that she was not alone.
b.
After telling Peter and John she returned to the tomb, probably following Peter and John. Then while she was alone outside the tomb the Lord appeared to her.
3.
John writes of this appearance in detail, John 20:11-18.
a.
The account is personal to Mary.
b.
She alone acknowledged the questions of Jesus.
c.
Jesus addressed her in the singular.
B.
The other women, soon after appearing to Mary; while they are on their way to tell the message of the angels. (Matthew 28:9-10)
1.
Who were these other women? How many were there? (Luke 24:9-11)
a.
Mark 15:41, says that many other women came up to Jerusalem.
b.
These names are mentioned: Mary Magdalene, Mary, mother of James, Salome, Joanna, Susanna and many others.
1.
John mentions only Mary Magdalene.
2.
Matt. mentions Mary Magdalene and the other Mary. Matthew 28:1.
3.
Mark mentions Mary Magdalene, Mary the mother of James, and Salome.
4.
Luke mentions Mary Magdalene, Joanna, Mary the mother of James, and the other women.
Thus we see there are five, and possible others.
2.
Many variations of order are given for this account, due to our not being able to tell whether these women arrived at the tomb in one or two groups.
C.
Jesus appears to Peter. (1 Corinthians 15:5; Luke 24:33-34)
1.
McGarvey places this before the appearances to the two disciples on the road to Emmaus and at Emmaus.
2.
R. C. Foster writing in Standard Bible Teacher, Vol. 38, No. 2; Apr.-May-June 1936, article The Risen Christ in Galilee, places this appearance after the Emmaus appearance.
3.
Wieand Harmony places the appearance to Peter first.
4.
Lightfoot supposes one of the two at Emmaus to have been Peter.
a.
Since there are not actual details given, it is hard to harmonize the accounts.
b.
From Luke 24:34, it seems as if Jesus did appear to Simon (if the Simon talked of is Peter) before He did to the two disciples at Emmaus. McGarvey harmonized this verse with 1 Corinthians 15:5.
D.
Jesus appears to the two Disciples going to Emmaus. Mark 16:12-13; Luke 24:13-35.
1.
Who were these two disciples? One was Cleopas, of whom nothing further is known. (Luke 24:18)
a.
Some say the other was Luke, for he writes almost like one that might have been present during this experience.
b.
Lightfoot (mentioned above) supposes him to be Peter.
2.
About Emmaus and its location from Jerusalem.
a.
Luke 24:13, village named Emmaus which was three score furlongs from Jerusalem.
1.
How far is this? If the ruins called el Kukeibeh is the ancient city of Emmaus, then it would be a distance of seven and thirteen-sixteenths of a mile from Jerusalem. The village has not yet been identified beyond dispute.
3.
Time of this meeting. Probably leaving Jerusalem about noon, and allowing for a slow walk, they would arrive in Emmaus a good while before sundown.
4.
Although the Lord met these two while on their way, their eyes were holden until the meal was being eaten. Luke gives the cause in Luke 24:31, And their eyes were opened, and they knew him; and he vanished out of their sight. Mark gives the affect or their reaction in Mark 16:13, And they went away and told it unto the rest: neither believed they them.
E.
Jesus appears to the ten. Luke 24:36-43; John 20:19-25.
1.
Thomas is absent at this time.
2.
Place and time?
a.
Place In Jerusalem, In all probability, they were gathered in the same room in which they had eaten the paschal supper.
b. Time In the evening, for the two disciples who went to Emmaus arrived back in time to tell them of their experience.
3.
The actual appearance of Jesus in the room.
a.
John writes that when they saw Jesus they were glad.
b.
Luke writes that they were terrified and affrighted.
c.
Why the apparent difference?
1.
Luke tells the immediate reaction as Jesus stands in the midst of them. How did he get here? They knew nothing of the possibilities of a resurrected body.
2.
John tells their attitude after they had been satisfied this was not a ghost, but their Lord!
II.
Jesus appears to the eleven, Thomas being present this time. Mark 16:14; John 20:26-31; 1 Corinthians 15:5.
A.
When and Where? In Jerusalem, probably the same place as where Jesus appeared to the ten. When? The following first day of the week. (John 20:26).
B.
Main object of thought. Getting Thomas to believe.
1.
While so doing, this was also reassuring proof for the others.
2.
Thomas asked to place his hand into Jesus-' side.
a.
Thomas-' answer, My Lord and my God! (John 20:28).
III.
Jesus appears to the Seven disciples by the Sea of Galilee. John 21:1-25. Only John records this incident.
A.
Time Some suggest the next Lord's Day; the day is actually unknown.
B.
The seven disciples: Simon Peter, Thomas, Nathanael, James and John, and two other disciples.
C.
Order of events that happened:
1.
Peter and the others probably gathered in Peter's home in Capernaum.
2.
This waiting made then impatient. Thinking of an honest means of getting food, Peter said I am off to fish tonight. The rest join in, We are going with you.
3.
With all the old enthusiasm, they go fishing, but luck was against them that night, remindful of an experience three years earlier.
4.
At early morning someone appeared on the beach and asked, Lads, have you anything to eat? Their answer was, No!
a.
Advice from the man on the shore. Cast on the right side of the boat.
b.
The results; 153 fishes were caught in the net.
c.
John at this, turned to Peter and said, It is the Lord.
d.
Peter immediately started swimming for the shore.
e.
They all had fish for breakfast.
5.
Jesus turned to Simon Peter and probed the recesses of Peter's heart to secure for him the humility necessary for service.
6.
Peter asks about John.
a.
Jesus-' answer: John 21:22, If I will that he tarry till I come, what is that to thee? Follow thou me.
IV.
Jesus appears to the five hundred in Galilee. Matthew 28:16-20; 1 Corinthians 15:6.
A.
Problem: Some would separate this appearance, and make two appearances here, one to the eleven separately, then to the eleven as counted with the five hundred.
a.
If Jesus gave the Great Commission at this time, would he give it to the eleven gathered together with so large a group?
b.
But in Matthew 28:17, some doubted, could be evidence that the groups were together.
c.
Solution, if we separate these two appearances it eliminates this problem.
B.
Where is this mountain that is spoken of in Matthew 28:16?
1.
Some possible places:
The Place of the Sermon on the Mount
The Mount of Transfiguration
The place where He choose the twelve
The place on the east side of the lake where Jesus fed the 5,000.
V.
Jesus appears to James. 1 Corinthians 15:7.
A.
No details given of this appearance.
B.
Who is this James?
1.
Possibly one of Jesus-' half-brothers, who had been converted after the resurrection.
2.
Later served as pastor of the Church at Jerusalem.
VI.
Jesus appears to the eleven in Jerusalem and leads them to the place of Ascension. Mark 16:19-20; Luke 24:44-53; Acts 1:2-12.
A.
Luke, who also wrote Acts, gives us the account of this in both of his writings, one a continuation of the other.
B.
What Jesus told them at this time.
1.
Charged them not to depart from Jerusalem.
2.
They were to wait for the promise of the Father.
3.
Jesus told them they would be baptised in the Holy Spirit not many days hence.
4.
They questioned Him about restoring the kingdom to Israel at this time. He answered, It is not for you to know times nor seasons, which the Father hath set within his own authority.
5.
Jesus charged them to be witnesses for Him in all places, Judea, Samaria, and the uttermost parts of the earth.
6.
Jesus ascends into heaven.
VII.
And last of all, as to a child untimely born, he appeared to me also. 1 Corinthians 15:8. This is the last appearance, which is to the Apostle Paul, and is recorded for us by Luke in Acts 9:3-9. A. Paul says he saw the Lord.
Summary:
The forty days, or five weeks and five days, beginning on the day of the Resurrection which was from Sunday, April 9th, (17th Nisan) to Thursday, May 18th, may be divided into three periods. (1) That in Judea from Resurrection day to the departure into Galilee, (About twelve days). (2) That in Galilee, (About twenty-three days). (3) That after the return to Jerusalem to the Ascension, (About five days).
During the first period, from Resurrection Sunday to the Sunday following inclusive, there were six appearances, five on Resurrection Sunday: (a) to Mary Magdalene; (b) to the other women, 5?; (c) to the two at Emmaus; (d) to Peter; (e) to the Ten; on the next Sunday (f) to the Eleven.
During the second period, after the arrival in Galilee, there were three recorded appearances: (a) to the seven disciples at the Sea of Galilee; (b) to the five hundred, the eleven being with them or separately just before them; (c) to James.
During the third period, after the return to Jerusalem to the ascension, there were two appearances actually counted as one; (a) to the apostles first assembling somewhere in the city; (b) to them in the city to lead them out to Bethany.
Last of all, time and place, A.D. 37 on the Damascus Road He appeared to Saul, later called Paul. Some reasons or purposes for the Lord's appearances:
1.
To convince the disciples that He was indeed risen. The appearances are proof of the resurrection, the empty tomb, grave clothes, testimony of the angels, were proof and the disciples continued to doubt.
2.
For continuity and the progressive nature of the Lord's redemption work. (Not only in seeing the Lord in His resurrected body, but most important, hearing what He taught after His resurrection.)
EXPOSITORY SERMON NO. TWENTY
EPILOGUE
Introduction
I.
RECALL THE PROLOGUE IN OUTLINE
II.
RECALL THE MAIN BODY OF THE GOSPEL IN OUTLINE
III.
NOW LOOK AT THE EPILOGUE
An epilogue is not an afterthought but a restatement in condensed form of the whole drama. It is a recapitulation; a summation; a conclusion.
There are two main subjects treated in this epilogue which sum up the basic message of the fourth gospel; the revelation of the Incarnate Word and the response and commission of the disciples.
Discussion
I.
OMNIPOTENT LORD John 21:1-14
A.
Disciples in Galilee at His command to meet with Him there
B.
Disciples fishing to support their discipleship
1.
They had not renounced their discipleship and reverted to worldly ways
2.
Jesus did not condemn them for fishing, but helped them
C.
Christ reveals His glory
1.
By supernatural omniscience in knowing where to cast the net (and probably by commanding the fish to be there)
2.
By eating breakfast with them and showing the reality of His resurrection in the body
D.
This last miracle recorded by John serves to recap the very theme of the whole drama recorded in his gospelThe Word Become Flesh and Demonstrating His Glory.
1.
His supernatural deeds and words and personality is the very bed-rock basis of our faith in Him
2.
The demonstration of His omnipotent majesty had caused the disciples to say:
a.
Lord, to whom shall we go, thou hast the words of eternal life.
b.
My Lord and my God!
3.
The gospel was written by eyewitnesses to bring us to the same faith and trust in the person of Jesus Christ.
4.
It is not intended that we should have a reckless faithour faith is founded on historical factbut such a faith ought to cause reckless and wholehearted devotion such as Peter demonstrated in jumping into the sea and rushing to the Master's presence.
II.
OBEDIENT LOVE John 21:15-23
A.
Christ always gives a basis for our loving Him and trusting Him
1.
His power and deity
2.
His compassion and concern
3.
His sacrificial love (We love Him because He first loved us)
4.
This generates faith and love and obedience on our part
B.
Peter challenged to love and obedience
1.
Christ challenged Peter to a stronger love by asking him three times. This pricked the conscience of Peter who had so boastfully declared Even if all these deny thee, I will never deny thee and then denied Him three times.
a.
This was not to reconcile Peter to Jesus for this had already been done at the first appearance of Jesus to Peter
b.
It was not to reinstate Peter as an apostle
c.
It was to develop Peter's love and obedience and to show to the other disciples his place of leadership
2.
Jesus used both the Greek words, agapae and phile for love
a.
agapae is a love of faithincluding the intellect and the will and less of the purely emotional
b.
phile is a love of personal warmth more from emotion than any other element.
c.
A combination of both is the only type of love worthy of being given to Christ (see our comments on this section)
3.
Out of such love will grow service
a.
Jesus challenged Peter to feed (boske) His little lambs.
b.
Jesus challenged Peter to tend (poimaine) His sheep.
c.
Peter is commissioned to be a shepherd for the sheep in fact he is told that he will lay down his life for the sheep just as the Good Shepherd had done.
4.
Peter was not to worry about anotherto know times and seasons
C.
There is a great lesson here for us
1.
If we love Him we will keep His commandments
2.
If we love Him we will feed His sheep and lambs
3.
If we love Him we will be willing to lay down our lives for His church
4.
We are not to compare ourselves with others (2 Corinthians 10:13-18), We ought not be concerned with the lot of others; we dare not be jealous; we need not be anxious over times and seasons; WE ARE SIMPLY TO FOLLOW THE LEADING OF JESUS AS HE COMMANDS IN HIS WORD AND LEADS US BY HIS PROVIDENCE!
III.
OVERWHELMING EVIDENCE John 21:24-25
A.
John was an eyewitness and his testimony is true
1.
There are abundant extant manuscripts of this Fourth Gospelsome which were written within 50-100 years after the death of the apostle himself.
2.
History of the early church fathers tell us that John was an eyewitness to these events.
3.
His gospel agrees with but also supplements the other records.
B.
There were so many sayings of Jesus and so many deeds that it would have been impractical, if not impossible, to have recorded them all.
1.
The records we have are more than sufficient to bring all who will to faith in Christ and to regeneration
2.
We have the faith once for all deliveredlet no man add to or take away.
EXAMINATION, Chapter S 19, 20 and 21
Identify
These
1.
Gabbatha
4.
The Pavement
2.
Golgotha
5.
sea of Tiberias
3.
Preparation
6.
Praetorium
Describe
These
1.
Nicodemus
3.
Mary Magdalene
2.
Joseph of Arimathaea
4.
Thomas
Questions for
Discussion
1.
Discuss the political implications and pressure brought to bear upon Pilate and his resultant decision to crucify Jesus.
2.
Discuss the day and time of Christ's crucifixion and its bearing upon the harmony of all the accounts of His passion.
3.
Discuss the way in which the gospel records recount the factuality of His death and its bearing upon the factuality of the resurrection.
4.
Discuss the death of Christ as an atonement for our sins.
5.
Discuss the meaning of the resurrection.
6.
Discuss the purpose of the Fourth Gospel.
7.
Discuss the relationship of Jesus-' miracles to faith and faith to love and love to obedience.
List
1.
Ten prophecies fulfilled in connection with His crucifixion
2.
Ten people mentioned in these three Chapter s
3.
Five theories of the skeptics as to the empty tomb and resurrection and refute each one
4.
Ten appearances of the risen Lord
IN SUMMATION
There is so much we would like to say in summation. It has been a glorious experience. We are deeply grateful for editor Don DeWelt's patience. We hope this work, insufficient as it is, may be some reward for his kindness. We have chosen to quote from Dr. Merrill C. Tenney'S, New Testament Survey, as a summation to this whole work.
JOHN: THE GOSPEL OF BELIEF
The structure of John's Gospel is so plain that its reader can hardly miss it. From beginning to end the theme of belief is followed consistently. Moreover, the Gospel is not an attempt to super-impose an artificial organization upon existing facts. The inspired writer has selected certain episodes and teachings which represent the character and progress of the revelation of God in Christ (John 1:10), and has arranged them in such a way as to sweep his reader along in the tide of spiritual movement toward an active confessional faith in Christ.
The Prologue (John 1:1-18) begins by using the term word (Greek logos) to introduce the person of Christ. This term differs from those used in the other Gospels, for it does not connote any particular religious background. Christ is Jewish; Lord is Gentile; Jesus is human; but Word or Logos is philosophical. John thus makes the subject of his Gospel a universal figure, the incarnation of the Eternal Reason who is God, who came from God, and who reveals God as a son reveals a father. He is to be apprehended by those who receive Him (John 1:12), and the conflict between those who receive Him and those who do not is likened to the conflict between light and darkness.
The Period of Consideration (John 1:19, John 4:54) presents the person of the Word made flesh as He appeared to His contemporaries and as He was received by them. First He is proclaimed in the witness of His forerunner, John, and in His dealing with John's disciples. His essential mission, the Lamb of God (John 1:29), and His method of appealing to the needs and desires of His would-be followers connects Him with preceding history and revelation. He utilized both the preaching of John and the prophetic Scriptures of the Old Testament to establish His position. In the works which He performed He demonstrated His inherent power over things, over men, and over institutions (John 2:1-22). The interviews that followed were fuller manifestations of His sufficiency for all men. The learned and gentlemanly Jewish teacher, Nicodemus, the sharp-tongued and cynical Samaritan woman, and the importunate nobleman of Galilee, probably a Gentile, were all directed to faith in Jesus by different arguments and by different methods.
From Jesus-' public presentation of Himself arose controversy, for when He appealed to men to believe in Him, many refused. He did not ask for a blind or unreasoning faith, but He took care always to appeal to facts and to define clearly the issues at stake in belief and in unbelief.
The healing of the man at the pool precipitated the Period of Controversy (John 5:1, John 6:71), because the miracle was performed on the Sabbath. Jesus indicated that His action was a sample of what His Father was continually doing, and thus tacitly claimed deity as His prerogative. In the discussion that followed (John 5:19-47) He argued for belief in Himself on the basis of five witnesses: Himself, the forerunner, the Father, the works which He had performed, and the Scripture. The miracles and the discourses that followed are bound closely together, for the discourse is only the amplification of the truth enacted in the miracles. The appeal for belief is very strong in this section, as if Jesus were desirous of having the disciples commit themselves to Him before the heat of controversy might alienate them from Him.
The Period of Conflict (John 7:1, John 11:53) carries the trends of the Period of Controversy to their logical crisis. The growing through hesitant faith of the disciples is contrasted with the stark cynicism of Jesus-' brethren, with the wavering allegiance of the bewildered multitude, and with the venomous opposition of the Jewish hierarchy. Jesus-' own evaluation of the conflict appears in the history of the blind man, where He expressed the necessity of doing the works of God while He still had opportunity, and also in the raising of Lazarus, which He regarded as a supreme test of faith and as the climactic proof of His power. The discourse material which is included between these two miracles in the tenth chapter is Jesus-' last extended public statement of His mission. It declares the purpose of His death as clearly as did His utterance to the disciples at Caesarea Philippi which is recorded in the Synoptics. The outcome of the conflict is predicted in His words; I lay down my life, that I may take it again (John 10:17).
In the Period of Crisis (John 11:54 - John 12:36 a) appear the various tensions which the conflict has created. Jesus retired from Jerusalem and its environs to Ephraim in order that He might be out of the storm center. The feeling of His friends was openly declared by the family of Bethany, who gave a dinner in His honor (John 12:1-2). The pilgrim multitude, who was present in Jerusalem for the Feast of the Passover, hailed Him enthusiastically (John 12:20-21). Jesus Himself realized that the die was cast, and removed Himself from public contacts (John 12:36). Divine destiny, not popular vote, was the deciding factor in His life.
Up to this point Jesus-' ministry was public; from here on it was private. The Period of Conference (John 12:36 bJohn 17:26) comprises the final instruction to the disciples after the Last Supper and also His prayer to the Father. The preparation of the disciples for the shock of the cross and the report to the Father that He had finished His work concluded the earthly ministry of Jesus.
The Period of Consummation (John 18:1, John 20:31) brings the fulfillment of the two clashing principles of belief and of unbelief. In the betrayal and crucifixion unbelief was unmasked. The weakness of Peter, the treachery of Judas, the jealous malice of the priests, and the cowardice of Pilate show how unbelief reaches its ultimate end. On the other hand, the constancy of the beloved disciple and the women and the generous action of Joseph and of Nicodemus show how even an imperfect and uninstructed faith can maintain loyalty in spite of bewilderment and danger. The resurrection, of course, was the final justification of belief as well as the final vindication of the revelation through Jesus the Son of God.
Amen