6. Peter and the Risen Christ (Luke 24; John 20-21)


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Free E-mail Bible Study Bible study Apostle Peter: Disciple Lessons from the Rock

Eugène Burnand (French painter, 1850-1921) 'The Disciples Peter and John Running to the Sepulcher on the Morning of the Resurrection' (1898), Paris, Musée d'Orsay.
Eugène Burnand (French painter, 1850-1921) 'The Disciples Peter and John Running to the Sepulcher on the Morning of the Resurrection' (1898), Paris, Musée d'Orsay. Larger image.

Peter has failed his Lord -- grievously! But he hasn't given up. We don't see him at the cross or at the tomb. He is staying with disciples in Jerusalem, paralyzed, not knowing what to do. But early on Resurrection morning, something happens that snaps him into action.

6.1. The Empty Tomb and Graveclothes (John 20:4-7; Luke 24:12)

Mary Magdalene and some other women205 go to the tomb early in the morning. But when they get there, the stone has been rolled back and an angel gives a message. In Mark's account, Peter is mentioned by name:

"6 Don't be alarmed. You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. 7 But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you.'" (Mark 16:6--7)

Mary runs back into Jerusalem to tell Peter and the other apostles (John 20:2). Here we pick up Luke's account.

"9 When [the women] came back from the tomb, they told all these things to the Eleven and to all the others... . 11 But they did not believe the women, because their words seemed to them like nonsense.206 12 Peter, however, got up and ran to the tomb." (Luke 24:9-12a)

Here again we see Peter's impulsiveness, his boldness -- and his love for Jesus. According to John's Gospel, both Peter and John run to the tomb, racing each other (John 20:4).

The Testimony of the Graveclothes

Both Luke and John mention curiosity about the graveclothes.

"Bending over,207 [Peter] saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened." (Luke 24:12)

"[Peter] saw the strips of linen lying there." (John 20:4-5)

John can run faster, but isn't as bold as Peter, who is first to actually go into the empty tomb, only later followed by John (vs. 8).

"6 Then Simon Peter, who was behind him, arrived and went into the tomb. He saw the strips of linen lying there, 7 as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen." (John 20:6-7)

What Peter sees in the new tomb is troubling -- "the strips of linen lying by themselves." "Strips of linen" (NIV) or "linen clothes" (KJV) is the Greek noun othonion, "(linen) cloth, cloth wrapping." There is some debate between the translation of strips of linen (NIV) or larger cloth wrappings.208 Here's one explanation of the burial practices:

"The corpse would have been placed on a strip of linen, wide and long enough to envelop it completely. The feet would be placed at one end, and the cloth would then be drawn over the head to the feet, the feet would be bound at the ankles, and the arms secured to the body with linen bandages...."209

Commentators don't agree on all the details. But one point is significant. Luke mentions "strips of linen lying by themselves" (Luke 24:12) and John tells of "the strips of linen lying there" (John 20:6) -- not scattered about the tomb but lying together. The napkin (KJV) or burial cloth (NIV) that had been on Jesus' head was folded separately. Ladd says that this was a separate piece of cloth that was wrapped over the head and under the chin to prevent the jaw from sagging.210

Some believe that Jesus' risen body passed through his burial clothes, and envisioned the myrrh-soaked grave wrappings211 to resemble a butterfly's chrysalis after the insect has unfolded its wings and taken flight, the shell remaining but the body gone.212 We just don't know.

Something remarkable has taken place, but Peter can't quite fathom what it is. He goes away "wondering213 to himself what had happened" (Luke 24:12b). He is amazed at what he sees, if not yet fully believing that Jesus is raised from the dead, as the women and the Apostle John already do.

Comprehending the Resurrection

What is so startling about the scene that Peter has just seen? That the linen is lying there neatly.

  1. If Jesus' body has been stolen, grave robbers wouldn't have taken the time to unwind the shroud.214 In fact, the shroud would have helped them carry the body more easily.
  2.  If Jesus has been in a coma and revived, somehow he would have had to unwind the grave shroud in order to walk free.

The presence of the grave clothes neatly folded on the shelf is mute testimony that Jesus' body has slipped free of the grave clothes without disturbing them whatsoever. It is not so much the empty tomb that convinces the apostles, but the graveclothes.

The Resurrection Foretold

It is hard for us to understand why the disciples can be so dense as to ignore Jesus' clear foretelling that he would be raised from the dead, outlined in the Synoptic Gospels.

Caesarea Philippi: "He must be killed and on the third day be raised to life." (Matthew 16:21)

Galilee: "On the third day he will be raised to life." (Matthew 17:22-23)

Going up to Jerusalem: "On the third day he will be raised to life!" (Matthew 20:19)

In addition,

After the Transfiguration: "9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what 'rising from the dead' meant." (Mark 9:9--10)

On Thursday night of Holy Week: "But after I have risen, I will go ahead of you into Galilee." (Matthew 26:32)

Apparently, the thought of Jesus' death and leaving them is so overwhelming that they don't listen to the resurrection part. They have seen Jesus raise people from the dead, but the idea of Jesus' resurrection isn't yet part of their understanding. We can criticize the disciples for their dullness, but, dear friends, we too are dull sometimes about things too amazing for us to grasp at this point in our lives and experience.

Q28. (John 20:3-9) What is the significance of the presence and position of the grave clothes in the tomb? Why do you think it was difficult at this time for Peter to believe that Jesus was raised from the dead?

6.2. Jesus' Appears to Peter (Luke 24:34; 1 Corinthians 15:5)

None of the Gospels tell the story of Jesus appearing to Peter on Resurrection Sunday after John and Peter visit the tomb and before Sunday evening. But the New Testament contains two mentions of this event.

In Luke's account, Jesus speaks to a pair of disciples on the road to Emmaus. When they report Jesus walking with them and breaking bread, they rush back to Jerusalem to report to the apostles.

"33 And they rose that same hour and returned to Jerusalem. And they found the eleven215 and those who were with them gathered together, 34 saying, 'The Lord has risen indeed, and has appeared to Simon!'" (Luke 24:33-34)

This occurs just prior to Jesus appearing to the disciples (minus Thomas) later that evening (Luke 24:36; John 20:19-29).

This appearance to Peter must have been well-known in the early church, since Paul includes it in a basic recital of the faith:

"... That he appeared to Peter, and then to the Twelve." (1 Corinthians 15:5)

This appearance to Peter alone serves to underscore Peter's special relationship as leader of the Apostles.

6.3. Jesus Appears to the Disciples in Galilee (John 21:1-14)

Jesus appears to Peter, then to all the apostles except Thomas on Sunday night. Then to all the apostles with Thomas there a week later.

The next time Peter is mentioned is after he and his friends return to Galilee.

John sets up the situation for us. Peter and others fish overnight on Galilee but catch nothing.

James J. Tissot, 'Peter Alerted by John to the Presence of the Lord, Casts Himself into the Water' (1894-1898), gouache on gray wove paper, Brooklyn Museum, New York.
James J. Tissot, 'Peter Alerted by John to the Presence of the Lord, Casts Himself into the Water' (1894-1898), gouache on gray wove paper, Brooklyn Museum, New York.

"1 Afterward Jesus appeared again to his disciples, by the Sea of Tiberias.216 It happened this way: 2 Simon Peter, Thomas (called Didymus), Nathanael217from 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.'" (John 21:1-3a)

Many sermons have been preached blaming Peter and the apostles for turning back to their old ways, for fishing once more on Lake Galilee. But Jesus doesn't chide them nor does the narrator suggest any lapse of obedience. Disciples and their families need to eat. And doing together what they had done for years must have brought some comfort and order to this otherwise chaotic time.

Go to Galilee (Matthew 28:10)

Indeed, the disciples have been instructed to meet him in Galilee. An angel at the empty tomb directs the women,

"Go quickly and tell his disciples: 'He has risen from the dead and is going ahead of you into Galilee. There you will see him.'" (Matthew 28:7; cf. Mark 16:7)

Then Jesus himself appears to the women with the command:

"Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me." (Matthew 28:10)

Thus, the disciples are in Galilee in obedience to a command. [They return to Jerusalem later, since we know that Jesus' final ascension is forty days after his resurrection (Acts 1:3) takes place in the area around Jerusalem (Acts 1:4-8)].

Throw Your Net on the Right Side of the Boat (John 1:4-6)

"They went out and got into the boat, but that night they caught nothing." (John 21:3b)

The disciples fish all night, but as dawn approaches, they haven't caught anything. It isn't completely light and mist is probably rising from the water, making it difficult to recognize the figure onshore who is hailing them from the beach.

"4 Early in the morning, Jesus stood on the shore, but the disciples did not realize218 that it was Jesus. 5 He called out to them, 'Friends, haven't you any fish?'
'No,' they answered.
6 He said, 'Throw your net on the right side of the boat and you will find some.'" (John 21:4-6a)

Though they haven't recognized him yet, Jesus addresses his disciples with an intimate term. "Friends," "children" is probably an equivalent of a colloquial expression, "boys" or "guys," or perhaps the English term, "lads."219

"Throw your net on the right side of the boat and you will find some." (John 21:6a)

It may sound strange to us that these professional fishermen would heed the directions of an unknown person on the shore. But the disciples follow the suggestion. What do they have to lose?

"When they did, they were unable to haul the net in because of the large number of fish." (John 21:6b)

Instantly their net is hit by a large school of fish that just "happen" to be swimming on the right side of the boat.

Suddenly all hands are straining to pull the heavy net on board. They aren't able to, so instead, they pull the net to shore to land this amazing catch. Once ashore, they count 153 fish -- to them an amazingly large number for a single net of fish.220

Fish on the Fire (John 21:7-14)

In Luke's account of the miraculous catch of fish at Peter's calling (Luke 5:3-8), Peter wants to get away from this holy Jesus. But here, Peter can't wait to get to him, once recognizes him as Jesus.

"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." (John 21:7b)

These details suggest an eyewitness account. We might strip to swim ashore, but Peter is stripped for work and is a strong swimmer. He isn't completely naked (which would have been offensive to Jewish sensibilities), but wears minimal clothing on board so as not to impede his work. Peter grabs his outer garment221, girds it about him, tucking it up so it won't prevent him from swimming222, jumps in, and swims the 100 yards (the length of an American football field) to the place where he can wade the rest of the way. Peter can't wait to get ashore to be with Jesus.

James J. Tissot, 'The Second Miraculous Draft of Fish' (1884-96)
James J. Tissot, 'The Second Miraculous Draft of Fish' (1884-96), gouache on gray wove paper, 6-1/8" x 10", Brooklyn Museum, New York.

"8 The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards.
9 When they landed, they saw a fire of burning coals223there with fish on it, and some bread. (John 21:8-9)

Jesus has come prepared with some bread from town as well as a fish. He has a fire going from driftwood along the beach and has begun to cook the fish in anticipation of having breakfast with his disciples. Jesus is their host once again, though he invites them to bring a few of the fish from their amazing catch to supplement the breakfast.

"10 Jesus said to them, 'Bring some of the fish you have just caught.' 11 Simon 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." (John 21:10-11)

The number 153 has inspired many, many attempts to find a spiritual meaning, but none of these explanations has proved convincing. It appears to be an eyewitness detail to emphasize the great number of fish caught, without any intended deeper meaning. John specifies that these were "large fish," not tiny ones!

Now Jesus speaks again to the disciples.

"12 Jesus said to them, 'Come and have breakfast.224None of the disciples dared225ask him, 'Who are you?' They knew it was the Lord.
13 Jesus came, took the bread and gave it to them, and did the same with the

fish. 14 This was now the third time Jesus appeared to his disciples after he was raised from the dead." (John 21:12-14)

Jesus taking the bread and fish and giving it to them is quite reminiscent of the Feeding of the Five Thousand. There he is the host to thousands, but at the Last Supper and here on the beach he is host to his beloved team of men.

John counts this as Jesus' third post-resurrection appearance to his disciples as a group -- twice in Jerusalem (John 20:19-23 and 20:26-29) and here.

Q29. (John 21:7-14) What does Jesus preparing breakfast for the disciples say about his love for them? His provision? What does Peter's early morning swim say about his exuberant love for Jesus? About his faith? How exuberant is your love for Jesus?

6.4. Jesus Restores Peter (John 21:15-17)

Raphael, detail of 'Christ's Charge to Peter' (1515)
Raphael, detail of 'Christ's Charge to Peter' (1515), 11.3 x 17.5 ft., The Raphael Cartoons, full size cartoon for tapestry for the Sistene Chapel, Victoria and Albert Museum, London. Larger detail. Full image.

They have had breakfast. Now Jesus takes Peter aside for some unfinished business.

Recall Jesus' words on their way to the Garden of Gethsemane.

"31 Simon, Simon, Satan has asked to sift you as wheat, 32 but I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers." (Luke 22:31-32)

Peter has boasted that he is more faithful than the other disciples.

"Even though they all fall away, I will not." (Mark 14:29)

Now Jesus requires Peter to humble himself. Jesus pointedly asks Peter if -- after all that has ensued -- he still thinks that he loves Jesus more than the other disciples do.

"15 When 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.'
16 Again 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.'
17 The 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.'
Jesus said, 'Feed my sheep.'" (John 21:15-17)226

He has denied Jesus three times. Now Jesus renews his "call to preach" three times -- "Feed my sheep." Jesus assures Peter that he has been restored to the ministry of caring for God's flock. What a wonderful example of grace! [227]

If we love Jesus, then we must love his sheep. Our love is expressed in caring for those whom our Master loves.

Q30. (John 21:15-17) Why does Jesus bring up to Peter his claim that he loves Jesus more than the other disciples? Why does Jesus repeat his question and the assurance three times? What does this incident teach us about God's mercy and willingness to restore sinners to ministry?

6.5 Jesus Prophesies Peter's Death (John 21:18-19)

Now Jesus gives a prophecy of Peter's death.

"18 'Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go.' 19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, 'Follow Me!'" (John 21:18-19, NASB)

I believe the NIV and ESV over-translate the verb zōnnymi / zōnnuō as "dressed/dress," where the basic meaning is probably intended: "gird someone."228The NRSV's "fasten your own belt" is better, and the NASB/KJV "gird" is best, because when zōnnymi / zōnnuō is used in the second half of the verse, it probably means being tied to the cross-beam (as we'll discuss below), not having to be dressed as a feeble old man.

Notice John's explanation of the prophecy in verse 19.

"Jesus said this to indicate the kind of death by which Peter would glorify God." (John 21:19)229

The phrase, "you will stretch out230your hands" makes no sense if Jesus is talking about a feeble old man. But it makes lots of sense when we realize that the language of stretching out one's hands was widely used in the ancient world to refer to crucifixion.231 Early church writers indicate that Peter died in Rome by crucifixion in 64 AD at the time of the great fire. (More on this in Lesson 11.6 and Appendix 6. The Legend of Peter's Upside-Down Crucifixion.)

When you put together the reference to crucifixion with being girded or tied by another, you realize that this prophecy refers to the common Roman practice of tying the cross-piece onto the condemned man's shoulders prior to the crucifixion, and then being led to the place of crucifixion carrying the cross-piece. This seems to be how John understands the prophecy, the fulfillment of which had already taken place by the time John's Gospel was written in 90 AD or later.

A Death that Glorifies God (John 21:19)

Now that we've interpreted the prophecy, I want to draw your attention to two additional elements in verse 19.

First, John says that the prophecy signifies by what kind of death he would "glorify God." Since when does death "glorify God"? You'll remember a number of times Jesus connected his death with being glorified (John 7:39; 12:16; 12:23; 13:31).

A century ago, the idea of a "good death" was a popular concept. The ideal would be to die at home, able to spend time with friends and relatives during the last days, and pass on with a testimony of God's goodness on your lips.

When I read verse 19, I wonder how my life -- and eventual death -- will "glorify God." I want my life to count. And I pray that at my death people will continue to see consistency in my faith.

Second, Jesus concludes this word about Peter's death with the familiar words, "Follow me" (John 21:19), followed a few sentences later by the statement, "You must follow me" (John 21:22). The words have been used to call Jesus' disciples.232 John seems to be looking back to a conversation Peter had with Jesus at the Last Supper about "following" Jesus in death (John 13:36-38). Here, Jesus is saying to Peter: You must follow me to the cross, not immediately, but later. That is the way you will die. But trust me! Follow me and I will be with you through it all.

Q31. (John 21:18-19) How did Peter's death glorify God? How do you hope that at your death God will be glorified? What can you do to help that be the case? Jesus tells Peter "Follow me," even though the following will result in crucifixion. How are you following Jesus through the struggle you currently have?

6.6 Peter Inquires about John's Death (John 21:20-22)

Our nosey Peter isn't satisfied to learn from Jesus about his own death. He wonders aloud about John the Apostle.

"20 Peter 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?') 21 When Peter saw him, he asked, 'Lord, what about him?'

22 Jesus answered, 'If I want him to remain alive until I return, what is that to you? You must follow me.'" (John 21:20--22)

Curious Peter receives a mild rebuke from his Lord. Jesus replies, essentially: It's none of your business, Peter. Your task is to follow me and not worry about how I work with others. Good advice for all of us!

Q32. (John 21:20-22) Why doesn't Jesus tell Peter about the circumstances of John's death? What does this tell us about Jesus? About Peter? Why does Jesus give Peter a mild rebuke? What does Jesus tell Peter to do instead of asking about things that have nothing to do with him? Why is that so important?

The last words recorded in Scripture that Jesus speaks to Peter are these:

"You must follow me." (John 21:22b)

St. Peter: Disciple Lessons from the Rock, by Ralph F. Wilson
Available in book versions: paperback, PDF, and Kindle

That is the essence of Peter's call. To follow Jesus every day. And following Jesus is your call too, and mine. We follow because we trust. As Andrae Crouch put it,

"Through it all, through it all,
I've learned to trust in Jesus,
I've learned to trust in God.
Through it all, through it all,
I've learned to depend upon his word."233

The interval between Passover and Pentecost is 50 days (pentēkostē, literally, "fiftieth day"). Jesus continues to appear to his disciples during approximately forty days after his resurrection (Acts 1:3). Peter's role in the mass conversions that take place on the Day of Pentecost we'll consider in our next lesson.

Prayer

Thank you, Father, for raising your Son from the dead. Hallelujah! Thank you for restoring Peter -- forgiving his sin and setting him back on the road to ministry. Forgive our sins, we pray, and set us back on the road to ministry when we stray. In Jesus' name, we pray. Amen.

Lessons for Disciples

As Peter seeks the risen Lord after the Resurrection, we can discern a number of lessons for disciples.

  1.  The position of the graveclothes still in the tomb are a powerful testimony that what happened is resurrection rather than a body being stolen (Luke 24:12; John 20:6-7; §6.1).
  2.  Jesus predicted the resurrection ahead of time at least five times recorded in the Gospels. The disciples doubt in the face of this indicates that they are not predisposed to expect the resurrection that took place, lending credence to the Gospel accounts (Matthew 16:21; 17:22-23; 20:17-19; Mark 9:9-10; Matthew 26:32; §6.1).
  3. Jesus' preparations to meet his disciples on the beach in Galilee -- a fire, fish, and bread -- indicate his intimate love for his disciples. He loves us too, and seeks to meet with us (John 21:7-14; §6.3).
  4. Peter's response of swimming ashore after recognizing Jesus on the beach indicates his great love for the Lord (John 21:7-14; §6.3).
  5. Jesus reminds Peter of his pride in claiming to love Jesus more than the others. Three times he asks Peter to speak his love, and three times Jesus calls him to care for his sheep -- one time for each of the denials. Jesus can restore to service even vile sinners who repent. He is full of grace! (John 21:15-17; §6.4).
  6. Love for Jesus is expressed by loving his sheep, his people, and caring for them (John 15:17, § 6.4).
  7. Jesus cryptically tells Peter the form of death he will experience -- crucifixion. But his final words are to focus on his daily walk, not his future martyrdom: "Follow me!" (John 21:18-19).
  8. When Peter enquires about the Apostle John's death, Jesus tells him it is none of his business. Rather, focus on following him. Many times, we want to know things from God that aren't our business. But sometimes, God graciously shows us things we would not know except for his revelation (John 21:20-22).

Key Verses

"The Lord has risen indeed, and has appeared to Simon!" (Luke 24:34, NIV)

"[Jesus] called out to them, 'Friends, haven't you any fish?'
'No,' they answered.
He said, 'Throw your net on the right side of the boat and you will find some.'" (John 21:5-6a, NIV)

"The 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.'
Jesus said, 'Feed my sheep.'" (John 21:17, NIV)

"... What is that to you? You must follow me.'" (John 21:22, NIV)

 

End Notes

References and Abbreviations

[206] "Nonsense" (NIV) or "idle tales" (KJV) is the Greek noun lēros, "that which is totally devoid of anything worthwhile, idle talk, nonsense, humbug" (BDAG 594). While used sarcastically in this verse, lēros belongs to the technical vocabulary of medicine where it denotes the delirium caused by a high fever (Green, Luke, p. 839).

[207] "Bending over" (NIV), "stooping (down)" (ESV, NRSV, KJV) is the Greek verb parakyptō, "bend over," but here it has the added meaning of "to bend over for the purpose of looking, with focus on satisfying one's curiosity, take a look" (BDAG 767).

[208] Othonion, BDAG 693. The term keiria, "binding material," used to describe Lazarus' grave wrappings, may refer to some kind of webbing. Danker observes concerning the word othonion, "The applicability of the sense 'bandage' in our literature is questionable" (BDAG 693). See Luke 24:12; John 19:40; 20:4-7; cf. John 11:44

[209] J.N. Sanders and B.A. Mastin, A Commentary on the Gospel According to St. John (Black's NT Commentary, 1968), p. 276, cited by Beasley-Murray, John, p. 195.

[210] George Eldon Ladd, I Believe in the Resurrection of Jesus (Eerdmans, 1975), p. 94.

[211] Various views are cited by Beasley-Murray, John, p. 372. Brown, John, 2:1007-1008 discusses the theory and discards it since "if the position of the clothes miraculously preserved the image or location of the body, Peter could scarcely have missed the import."

[212] "It seems to be the evangelists' intention to suggest that Peter saw the grave clothes like a chrysalis out of which the risen body of the Lord had emerged" (S. H. Hooke, The Resurrection of Christ (London: Darton, Longman and Todd, 1967), p. 79, cited by Ladd, Resurrection, p. 94.).

[213] "Wondering" (NIV, KJV), "marveling" (ESV), "amazed" (NRSV) is the Greek verb thaumazō, "to be extraordinarily impressed or disturbed by something," here, "admire, wonder at" (BDAG 444, 1bα).

[214] Church Father Chrysostom (347-407 AD) observed, "If anyone had removed the body, he would not have stripped it first, nor would he have taken the trouble to remove and roll up the napkin and put it in a place by itself" (Chrysostom, In Jo. Hom. 85.4 quoted in Beasley-Murray, John, p. 372).

[215] The phrase "the Eleven" (Luke 24:33) and "the Twelve" (1 Corinthians 15:5) are kind of stock phrases meant to indicate the disciples as a whole. A precise statement that Thomas was missing for one of the appearances, and that Judas wasn't present at all isn't required.

[216] Sometimes the Sea of Galilee (that is, the lake adjoining the territory of Galilee) is called the Sea of Tiberias (John 6:1, 23; 21:1), after the city of Tiberias, built by Herod Antipas as a new regional capital of Galilee about 17-18 AD on the west shore of the lake. He named it after his patron Emperor Tiberius (reigned 14-37 AD) (R. Riesner, "Archeology and Geography," ISBE 1:49).

[217] Nathanael, mentioned here and in John 1:45-49, seems to be one of the apostles, or very closely associated with them. Since the ninth century, it has been proposed that Nathanael is the Bartholomew mentioned in the Synoptic Gospels, because: (1) John doesn't mention a Bartholomew, (2) Bartholomew is coupled with Philip in the Synoptic lists of the apostles, and (3) Bartholomew is mentioned immediately after Thomas here and in Acts 1:13. However, Church Fathers Chrysostom and Augustine saw him as a disciple outside the circle of the Twelve. We can't be sure (Victor R. Gordon, "Nathanael," ISBE 3:492).

[218] "Realize" (NIV), "know/knew" (ESV, NRSV, KJV) is the pluperfect of oida, "to have information about, know" (BDAG 693, 1e).

[219] Carson, John, p. 670. Robertson, Word Pictures. "Friends" (NIV), "children" (NRSV, ESV, KJV) is paidion, a diminutive of pais, "child, servant," that refers to a very young child up to seven years old. Here paidion is used "as a form of familiar address on the part of a respected person, who feels himself on terms of fatherly intimacy with those whom he addresses (BDAG 749, 3b).

[220] This miracle is similar, but with different details, to a miracle that took place when the disciples had just met Jesus, recorded in Luke 5:3-8k, where Jesus has been teaching from Peter's boat (Lesson 1.5). The differences between the miracles are that: (1) In the early incident the nets begin to break, here they hold, but just barely (verse 11). (2) In Luke's account, they transfer the fish from the nets into two boats, while here they drag the net ashore. (3) Luke's account takes place early in Jesus' ministry, while John's account takes place at the end. (4) In Luke's account Jesus directs them to put their nets out, while in John's account their nets seem to be out, but are to be put to the other side of the boat. Brown (John 2:1089-1091) sees John's and Luke's accounts as different traditions of the same event, but I disagree.

[221] "Outer garment" (NIV, ESV), "some clothes" (NRSV), "fisher's coat" (KJV) is ependytēs, "a garment put on over another garment, outer garment, coat" (BDAG 361).

[222] "Wrapped" (NIV), "put on" (NRSV, ESV), "girt" (KJV) is diazōnnymi, "tie around" (BDAG 228), used in 13:4-5 of the towel Jesus tied around himself when washing the disciples' feet. It is possible that Jesus is already wearing the outer garment loosely already and now cinches it up. Brown (John 2:1072) pictures it: "Clad only in his fisherman's smock, Peter tucks it into his cincture so that he can swim more easily, and dives into the water."

[223] "Fire of burning coals" (NIV, cf. KJV), "charcoal fire" (NRSV, ESV) is anthrakia (from which we get our term "anthracite" coal), "a charcoal fire" (BDAG 80).

[224] "Have breakfast" (NIV, NRSV, ESV), "dine" (KJV) is the verb aristaō. Since the time of Hippocrates, it has meant "eat breakfast," though it can also refer to any meal or any type of food (BDAG 131, 1).

[225] "Dared" (NIV), "durst" (KJV) is tolmaō, "dare, have the courage, be brave enough" (BDAG 1010, aα).

[226] Much has been made out of the variations in Jesus' words to Peter in verses 15-17. Because John varies his words, some people see a subtle interplay between Jesus asking whether Peter loves him with agape love (agapaō), while Peter can only answer that he loves with filial love (phileō). I don't believe that Jesus intended this. After all, it reflects the subtlety of two Greek words, not Aramaic words. John's style is known for using synonyms for the sake of variety. The variation is only to keep it from being repetitious and boring. That the use of agapaō and phileō here is merely stylistic variation is argued effectively by Brown, John 2:1102-1103; Carson, John, pp. 676-678; and Morris, John, pp. 872-874.

[227] See my short story, "Feed My Sheep" (www.joyfulheart.com/easter/feed-sheep.htm).

[228] Zōnnymi / zōnnuō BDAG 431), the imperfect active of customary action (Robertson, Word Pictures).

[229] It is possible that Jesus is referring to a proverb or aphorism popular in his day that compares the freedom of youth with the restrictions of old age (though we have no examples of such a proverb available to us today). So Rudolf Bultmann, The Gospel of John (Oxford: Blackwell, 1971), pp. 713-714; cited by Beasley-Murray, John, p. 408. However, by adding the phase, "you will stretch out your hands," he shifts the saying to a prophecy of Peter's crucifixion.

[230] "Stretch out/forth" is ekteinō, "to cause an object to extend to its full length in space, stretch out," here, of one who is crucified (BDAG 309, 1).

[231] Carson, John, p. 679, cites E. Haenchen, translated by R.W. Funk, Commentary on the Gospel of John (1984), 2:226-227) for a comprehensive listing of references. This language, for example, occurs in the so-called Epistle of Barnabas 12.4 (80-120 AD); Justin Martyr, First Apology 90 (155-157 AD); and the apocryphal Acts of Peter 38. Secular writers, too, attest this usage, for example Epictetus: "You have stretched yourself in the manner of those crucified" (Discourses 3, 26, 22).

[232] Mark 1:17; 2:14; 8:34; 10:21; John 1:23; 10:27.

[233] Andrae Crouch, "Through It All" (1972).

Apostle Peter: Disciple Lessons from the Rock

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Jesus' Parables for Disciples, by Dr. Ralph F. Wilson
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