Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh21.rwp

Text File | 1993-03-13 | 11KB | 215 lines

21:1 {Manifested himself} (\ephanerosen heauton\). First aorist
active indicative of \phaneroô\ with the reflexive pronoun (cf.
#7:4; 13:4|). For the passive see #1:31; 21:14|. Jesus was only
seen during the forty days now and then (#Ac 1:3|), ten instances
being recorded. The word \phaneroô\ is often used of Christ on
earth (#Joh 1:31; 2:11; 1Pe 1:20; 1Jo 1:2|), of his works (#Joh
3:5|), of the second coming (#1Jo 2:28|), of Christ in glory
(#Col 3:4; 1Jo 3:2|). {At} (\epi\). By or upon. {Of Tiberias}
(\tês Tiberiados\). As in #6:1| instead of the usual "Sea of
Galilee." Tiberias, the capital city of Galilee, gave this
epithet to the Sea of Galilee. This is not the appearance in
Galilee prearranged by Jesus (#Mr 16:7; Mt 28:7,16|).

21:2 {There were together} (\êsan homou\). These seven (Peter,
Thomas, Nathanael, the sons of Zebedee, and two others). We know
that the sons of Zebedee were James and John (#Mt 4:21|),
mentioned by name nowhere in John's Gospel, apparently because
John is the author. We do not know who the "two others of his
disciples" were, possibly Andrew and Philip. It seems to me to be
crass criticism in spite of Harnack and Bernard to identify the
incident here with that in #Lu 5:1-11|. There are a few points of
similarity, but the differences are too great for such
identification even with a hypothetical common source.

21:3 {I go a fishing} (\hupagô halieuein\). The present active
infinitive \halieuein\ expresses purpose as often. It is a late
verb from \halieus\ (fisherman) and occurs in #Jer 16:16|, in
Philo, Plutarch, and one papyrus. Peter's proposal was a natural
one. He had been a fisherman by practice and they were probably
waiting in Galilee for the appointed meeting with Christ on the
mountain. Andrew and Peter, James and John were fishermen also.
Peter's proposition met a ready response from all. {They took}
(\epiasan\). First aorist active indicative of \piazô\, Doric
form for \piezô\, to catch.

21:4 {When day was now breaking} (\prôias êdê ginomenês\).
Genitive absolute and note present middle participle (dawn coming
on and still dark). In #Mt 27:1| the aorist participle
(\genomenês\) means that dawn had come. For "beach" (\aigialon\)
see #Mt 13:2|. {Was} (\estin\). Present indicative retained in
indirect assertion.

21:5 {Children} (\Paidia\). Diminutive of \pais\ and used here
alone by Jesus in addressing his disciples. It is a colloquial
expression like "my boys." The aged Apostle John uses it in #1Jo
2:13,18|. {Have ye aught to eat?} (\mê ti prosphagion echete;\).
The negative answer is expected by this polite inquiry as in
#4:29|. The rare and late word \prosphagion\ from the root \phag\
(\esthiô\, to eat) and \pros\ (in addition) was used for a relish
with bread and then for fish as here. So in the papyri. Nowhere
else in the N.T.

21:6 {The right side} (\eis ta dexia merê\). Jesus knew where the
fish were. For "net" (\diktuon\) see #Mt 4:20|, here alone in
John. {Were now not able to draw it} (\ouketi auto helkusai
ischuon\). Imperfect active picturing the disciples tugging at
the net.

21:7 {It is the Lord} (\ho kurios estin\). John's quick insight
appears again. {Girt his coat about him} (\ton ependutên
diezôsato\). First aorist middle (indirect) indicative with which
note \diezôsen heauton\ in #13:4|. Apparently Peter threw on the
upper garment or linen blouse (\ependutên\) worn by fishers over
his waistcloth and tucked it under his girdle.

21:8 {In the little boat} (\tôi ploiariôi\). Locative case of
\ploiarion\ (diminutive) for the larger boat (\ploion\, verses
#3,6|) could come no closer to shore. But the words seem
interchangeable in #6:17,19,21,22,24|. {About two hundred cubits
off} (\hôs apo pêchôn diakosiôn\). For \pêchus\, cubit, see #Mt
6:27| and for \hôs apo\ see #11:18|. {Dragging} (\surontes\).
Present active participle of \surô\ for which see #Ac 8:3|.

21:9 {Got out} (\apebêsan\). As in #Lu 5:2|. {They see}
(\blepousin\). Vivid historical present. {A fire of coals}
(\anthrakian\). See #18:18| for this word. Cf. our "anthracite."
{There} (\keimenên\). Lying as placed, present middle participle
of \keimai\. {Fish} (\opsarion\). As in #6:9,11|, like
\prosphagion\ above. {Laid thereon} (\epikeimenon\). So broiling
with bread ready (toast).

21:10 {Which} (\hôn\). Ablative case by attraction from \ha\ to
agree with \opsariôn\. They had caught the fish by Christ's
direction.

21:11 {Went up} (\anebê\). Into the little boat or dinghy. {Drew}
(\heilkusen\). Same verb as \helkusai\ in verse #6|. Peter now
did what they had failed to do. {Three} (\triôn\). The addition
"three" to the "hundred and fifty" looks as if they were actually
counted these "large" (\megalôn\) fish. It was a great fish story
that John recalls vividly. {Was not rent} (\ouk eschisthê\).
First aorist passive indicative of \schizô\, to split (our word
"schism").

21:12 {Break your fast} (\aristêsate\). First aorist active
imperative of \aristaô\ from \ariston\, first to breakfast, as
here and then later to dine as in #Lu 11:37|. What a delightful
breakfast of fresh broiled fish just caught (verse #10|) with the
hush of joyful surprise in the presence of the Risen Lord.
{Durst} (\etolma\) Imperfect active of \tolmaô\. The restraint of
silence continued.

21:13 {Taketh the bread, and giveth them} (\lambanei ton arton
kai didôsin autois\). Vivid presents again. Jesus acts as host at
this early breakfast, his last meal with these seven faithful
followers.

21:14 {Now the third time} (\to êdê triton\). "To the disciples"
(apostles) John says, the two others being told by him
(#20:19,26|) on the two Sunday evenings. There were four other
appearances already (to Mary Magdalene, to the group of women, to
the two on the way to Emmaus, to Peter).

21:15 {Lovest thou me more than these?} (\agapâis me pleon
toutôn;\). Ablative case of comparison \toutôn\ (disciples) after
\pleon\. Peter had even boasted that he would stand by Christ
though all men forsook him (#Mr 14:29|). We do not know what
passed between Jesus and Peter when Jesus first appeared to him
(#Lu 24:34|). But here Christ probes the inmost recesses of
Peter's heart to secure the humility necessary for service. {I
love thee} (\philô su\). Peter makes no claim here to superior
love and passes by the "more than these" and does not even use
Christ's word \agapaô\ for high and devoted love, but the humbler
word \phileô\ for love as a friend. He insists that Christ knows
this in spite of his conduct. {Feed my lambs} (\Boske ta arnia
mou\). For the old word \boskô\ (to feed as a herdsman) see #Mt
8:33|. Present active imperative here. \Arnia\ is a diminutive of
\arnos\ (lamb).

21:16 {Lovest thou me?} (\agapâis me;\). This time Jesus drops
the \pleon toutôn\ and challenges Peter's own statement. Peter
repeats the same words in reply. {Tend my sheep} (\poimaine ta
probatia\). Present active imperative of \poimainô\, old verb
from \poimên\ (shepherd), "shepherd my lambs" (\probatia\,
diminutive of \probaton\, sheep).

21:17 {Lovest thou me?} (\phileis me;\). This time Jesus picks up
the word \phileô\ used by Peter and challenges that. These two
words are often interchanged in the N.T., but here the
distinction is preserved. Peter was cut to the heart (\elupêthê\,
first aorist passive of \lupeô\, to grieve) because Jesus
challenges this very verb, and no doubt the third question
vividly reminds him of the three denials in the early morning by
the fire. He repeats his love for Jesus with the plea: "Thou
knowest all things." {Feed my sheep} (\boske ta probatia\). Many
MSS. both here and in verse #16| read \probata\ (sheep) instead
of \probatia\ (little sheep or lambs).

21:18 {Thou girdest thyself} (\ezônnues seauton\). Imperfect
active of customary action of \zônnuô\, old verb, in N.T. only
here and #Ac 12:8|. So as to \periepateis\ (walkedst) and
\êtheles\ (wouldest), two other imperfects of customary action.
{When thou shalt be old} (\hotan gêrasêis\). Indefinite temporal
clause with \hotan\ and the first aorist active subjunctive of
\gêraskô\, old verb to grow old, in N.T. only here and #Heb
8:13|, "whenever thou growest old."

21:19 {By what manner of death} (\poiôi thanatôi\). Undoubtedly
John, who is writing long after Peter's death, seems to mean that
Peter was to die (and did die) a martyr's death. "Whither thou
wouldest not." There is a tradition that Peter met death by
crucifixion and asked to be crucified head downwards, but that is
not made plain here.

21:20 {Turning about} (\epistrapheis\). Second aorist passive
participle of \epistrephô\, old verb, here a sudden turning round
(ingressive aorist). For the simplex verb \strephô\ see
#20:14,16|. {Following} (\akolouthounta\). Following both Jesus
and Peter, perhaps having heard the graphic dialogue above.

21:21 {And what shall this man do?} (\houtos de ti;\). Literally,
"But this one ... what?" The abrupt ellipsis is intelligible.

21:22 {If I will} (\ean thelô\). Condition of the third class
with \ean\ and the present active subjunctive of \thelô\. {Till I
come} (\heôs erchomai\). Literally, "while I am coming" (\heôs\
and the present indicative, not \heôs elthô\ (second aorist
active subjunctive). {What is that to thee?} (\ti pros se;\). A
sharp rebuke to Peter's keen curiosity. {Follow thou me} (\su moi
akolouthei\). "Do thou me keep on following." That lesson Peter
needed.

21:23 {That that disciple should not die} (\hoti ho mathêtês
ekeinos ouk apothnêskei\) (present active indicative), because
Peter or others misunderstood what Jesus meant as John now
carefully explains. He was rebuking Peter's curiosity, not
affirming that John would live on till the Master returned. John
is anxious to set this matter right.

21:24 {That is} (\houtos estin\). The one just mentioned in verse
#20|, "the disciple whom Jesus loved." {And wrote these things}
(\kai ho grapsas tauta\). Here there is a definite statement that
the Beloved Disciple wrote this book. {We know} (\oidamen\). The
plural here seems intentional as the identification and
endorsement of a group of disciples who know the author and wish
to vouch for his identity and for the truthfulness of his
witness. Probably we see here a verse added by a group of elders
in Ephesus where John had long laboured.

21:25 {If they should be written every one} (\ean graphêtai kath'
hen\). Condition of the third class with \ean\ and present
passive subjunctive of \graphô\, "If they should be written one
by one" (in full detail). {I suppose} (\oimai\). Note change back
to the first person singular by the author. {Would not contain}
(\oud' auton ton kosmon chôrêsein\). Future active infinitive in
indirect discourse after \oimai\. This is, of course, natural
hyperbole, but graphically pictures for us the vastness of the
work and words of Jesus from which the author has made a small
selection (#20:30f.|) and by which he has produced what is, all
things considered, the greatest of all the books produced by man,
the eternal gospel from the eagle who soars to the very heavens
and gives us a glimpse of the glory of God in the face of Jesus
Christ.