John 19:38-42

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Genre

(See Introduction)

John 19:38-42. This passage is a narrative in a Gospel. The author quickly changes scenes from the piercing of Jesus’ side to his burial. In this passage, John gives very specific details that can be verified. This is common to John’s gospel giving his gospel historical authenticity.

Demarcation of the Text

The majority of the English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled Jesus’s Burial (CSB). 
• NASB. The NASB demarcates this passage as belonging to the longer section that includes 19:31-42 entitled Care of the Body of Jesus. 
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 19:17-42 entitled The Crucifixion.
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes 19:31-42 entitled Crurifragium, Deposition and Burial.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes 19:16-42 entitled The Crucifixion and Burial.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled Jesus’ Burial.

The textual marker that assists in the analysis of this passage’s demarcation is, “After this…” This is a textual marker that the author uses often to signal a change in the narrative. While the initial location of the scene remains the same, the characters and the theme transitions.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

This passage is a narrative. In this passage the entire narrative is made up of information given to the audience by the author. There is no dialogue in this passage. There are five characters in this passage: Joseph of Arimathea, the Jews, Pilate, Jesus, and Nicodemus. Only three; Joseph of Arimathea, Pilate, and Nicodemus, of the characters act in the scene while the other two; Jesus and the Jews are flat characters. In this passage, John describes in detail people and places in his story. These details lead to the historical authenticity of his gospel. These details, in John’s time, could have been verified.

Joseph of Arimathea is a new character in John’s gospel. John describes him as one of Jesus’ disciples, albeit in secret out of fear. As a disciple, he cares for the body of his master. Similarly, Nicodemus, who early in Jesus ministry came to him with questions, now comes in mid-day to prepare Jesus’ body for burial. During Jesus’ ministry, these two men followed him in secret. However, at some point in time, perhaps in this very story, Joseph and Nicodemus made their belief in Jesus known. Had they remained secret disciples of Jesus then most likely John would not have named them in his gospel.

The information given by the author helps the audience decide how to react to the various characters.

The issues in this passage:

• Joseph of Arimathea was a disciple of Jesus, but secretly because of fear of the Jews. John informs his audience that Joseph of Arimathea – a person who could be verified – was secretly a disciple of Jesus. His devotion to Jesus was kept secret because he was afraid of the consequences he would suffer at the hands of the Jewish leaders. Bruce states that, “Joseph of Arimathaea receives honourable mention from all four Evangelists, but only in connexion with his rendering this last service to the body of Jesus. According to Mark and Luke, he was a member of the Sanhedrin. It is noteworthy, but not psychologically incredible, that after having so cautiously concealed his adherence to Jesus’ cause from his fellow-councillors thus far, he should now throw caution to the winds and reaveal his true coulours” (p. 378). Michaels states that, “If Joseph has been less than faithful, he is not the only one. And if he is a disciple “secretly,” he is a disciple nonetheless. We have only to remember several instances in which even Jesus resorted to secrecy for his own protection until his appointed “hour”. Now Joseph’s time has come” (p. 979). Making a case for Joseph as the model disciple, Keener points out that, “only a courageous ally would identify himself before the governor as “friend” or patron of one condemned for conspiracy against Rome. Mere association with one condemned for treason could lead to a person’s execution under paranoid rulers; granted, Pilate hardly viewed Jesus as a threat, but Joseph could not be sure of this” (p. 1161).
• Joseph was granted permission by Pilate to remove Jesus’ body. After Jesus’ death, Joseph’s allegiance to Jesus was made public as he asked Pilate for the opportunity to prepare and bury Jesus. 
• Joseph and Nicodemus prepare Jesus body with fragrant spices and buried him in an unused tomb. Joseph and Nicodemus, both secret disciples of Jesus, make their allegiance to Jesus known as they honor him by preparing his body for burial. Bruce states that, “to bring such a quantity he must, of course, have had the aid of servants…” and “represented an outlay which only an exceptionally wealthy man could afford” (p. 379). Of the amount of aromatic spices, Bruce states that, “One would not be surprised if it were for a royal burial – but that is precisely what Jesus’ burial was in the eyes of Nicodemus, and probably of Joseph too. To them he was in fact what the inscription on the cross had proclaimed him to be in mockery – ‘The King of the Jews’” (p. 379). Michaels states that the burial spices were, “an enormous amount, “a burial fit for a king” (p. 981-2). Keener points out of Joseph and Nicodemus that they “render a service to Jesus that is potentially dangerous – a service the long-term disciples were unwilling to offer” (p. 1162). Keener states that, “the amount of spices mentioned in 19:39 is extraordinary… “as befits a king.” …Whether one takes the amount literally or not, its meaning is clear enough: Nicodemus honored Jesus lavishly, as had the woman in 12:3” (p. 1163).

This passage gets its message across the information given by the author.

Keener states that, “John provides such little introduction to Joseph of Arimathea that it sounds as if his audience is already familiar with this character, probably from the early passion traditions” (p. 1158).

This passage is about the care Jesus’ body receives after he is removed from the cross. The details the author gives to this event can be historically verified.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage was proceeded by the author explaining Jesus’ interrogation and sentencing before Pilate. In the first half of chapter nineteen Pilate tries to release Jesus since he cannot find any fault in him. But the crowd objects and demands that Jesus be crucified. Jesus does not defend himself but willingly submits to the will of the Father. Pilate finally releases Jesus to be crucified. As Jesus is being crucified, the Jewish leaders object to the verbiage on the placard affixed to Jesus’ cross. Ironically, the verbiage communicates the truth about Jesus’ identity to the world. While Jesus is being crucified the soldiers at the cross bargain for his clothes – his final earthly possessions. After that, Jesus makes sure that his earthly relationships are secure. Jesus’ final act of willingly sacrificing his life for the sins of the world follows. This sets the scene for the Jews to request the crucified bodies to be removed from the crosses prior to the Passover.

By understanding what has happened prior to this section, John’s audience is prepared for Jesus to fulfill the mission that his Father had given him.

Openness to Interpretive Possibilities:

Some Bible scholars suggest that the references to Jesus being buried in a garden are symbolic for the Garden of Eden with Mary becoming the ideal Eve (and Israel) and Jesus becoming the new Adam. Keener disputes this pointing out that, “John’s term for garden differs from the common LXX rendering for the Genesis gospel” (p. 1164). Keener points out that, “More likely, if John has any symbolic meaning in view, he recalls Jesus’ arrest in a garden, underlining the injustice of his execution; in the former garden, Jesus was “bound” by hostile officers, whereas here he is “bound” by allies determined to honor him posthumously” (p. 1164-5). Brown states that, “John is the only Gospel writer who mentions this setting, which recurs as the setting for Jesus' crucifixion and resurrection: “At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid” (19:41). Might John repeat this garden setting across his passion and resurrection narratives to encourage a “comparison with another garden”” (p. 136). Brown surmises that, “If John is intentionally highlighting a garden setting for the passion and resurrection narratives, he may do so to communicate that Jesus’ death and resurrection inaugurate the time of new creation… John may be affirming through this brief evocation that Jesus is the new Adam, the locus of a new humanity who will tend the renewed creation” (p. 137).

Without reading further, we do not see that in three days Jesus will resurrect from the grave and continue to minister to his disciples. This will culminate forty days later when Jesus ascends into heaven and takes his rightful place on his heavenly throne at the right hand of his Father.

Context

(See Introduction)

Socio-Historical Setting:

Jewish customs surrounding Sabbath preparation and preparing a body for burial help make sense out of this passage. In John’s gospel, the day of Jesus’ death was the day of preparation prior to the sabbath, and not just any sabbath, but a sabbath that also happens to be the Passover. The observant Jew would have been very careful in the week leading up this day to become ritually pure. Handling a corpse would have made one ritually impure.

The knowledge of this setting influences the reading of this passage by helping to explain importance of the festival in Jerusalem and lengths that two of Jesus’ disciples went through to honor Jesus’ body.

Appeal to Particular Cultural Conventions/Cues:

One identifiable topic of discussion from the ancient world represented in this passage is the understanding of people being afraid of the Jews. The Jewish leaders welded great power. They worked with the Roman authorities to maintain order in Jerusalem. The Roman authorities allowed the Jewish people freedom to self-govern as long as peace was maintained. The responsibility of keeping the Jewish people in order fell upon the Jewish religious leaders. As long as they kept the Jewish people compliant to the Romans they remained in power. They accomplished this through granting access to the temple. The temple during Jesus’ time was the hub of the community. To be banned from the temple would have meant being banned from the community. In addition, Nicodemus was one of the Jewish religious leaders. Nicodemus would have been aware of the plans of the Jewish leaders to execute Jesus. Nicodemus spoke up when the Jewish leaders were discussing how to handle Jesus (7:45-52). Of Joseph and Nicodemus, Michaels states that, “In short, they were both “Jews” in the distinctly Johannine sense of being religious leaders, yet they also seemed to have feared “the Jews” because of their secret allegiance to Jesus” (p. 981).

This passage appeals to the cultural concern and convention of honor and shame. In Jewish custom and in Mediterranean custom burial of a corpse, regardless of the individuals standing in the community, was essential. 

The Interface of Contexts:

Joseph and Nicodemus had previously kept their allegiance to Jesus a secret because they were afraid of the social and religious backlash they would have received if the Jewish leaders would have known they were Jesus’ disciples. But when Jesus sacrifices his life for the sins of the world, these two men are emboldened to honor their master. They are no longer concerned for the consequences of their discipleship being made public.

In today’s current culture a similar context exists. Being a disciple of Jesus can cause friction with the unbelieving world. This can affect relationships in a negative way.

Intertext

(See Introduction)

OT passages alluded to in this text and their significance in this new context:

• Deuteronomy 21:22-23. “22 “If anyone is found guilty of an offense deserving the death penalty and is executed, and you hang his body on a tree, 23 you are not to leave his corpse on the tree overnight but are to bury him that day, for anyone hung on a tree is under God’s curse. You must not defile the land the Lord your God is giving you as an inheritance.” In this passage from Deuteronomy, the LORD directs Israel on how to treat a person who is hung on a tree. This is the reason the Jews did not want Jesus to remain on the cross overnight.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 27:59-60. “59 So Joseph took the body, wrapped it in clean, fine linen, 60 and placed it in his new tomb, which he had cut into the rock. He left after rolling a great stone against the entrance of the tomb.” In this passage from his gospel, Matthew records that Joseph of Arimathea prepares Jesus’ body for burial and places it in a tomb and sealing it with a stone.
• Mark 15:46. “46 After he bought some linen cloth, Joseph took him down and wrapped him in the linen. Then he laid him in a tomb cut out of the rock and rolled a stone against the entrance to the tomb.” In this passage from his gospel, Mark records that Joseph of Arimathea prepares Jesus’ body for burial and places it in a tomb and sealing it with a stone.
• Mark 15:43 (Matthew 27:57, Luke 23:50-51). “43 Joseph of Arimathea, a prominent member of the Sanhedrin who was himself looking forward to the kingdom of God, came and boldly went to Pilate and asked for Jesus’s body.” In this passage from his gospel, Mark records Joseph of Arimathea, a prominent member of the Jewish religious leaders, asking Pilate for the body.
• Luke 23:53. “53 Taking it down, he wrapped it in fine linen and placed it in a tomb cut into the rock, where no one had ever been placed.” In this passage from his gospel, Luke records that Joseph of Arimathea prepares Jesus’ body for burial and places it in a tomb that had never been used. Michaels states that, “It appears that the tomb here, like the colt there, was meant for Jesus, and for him alone” (p. 984).

This passage is the wider story of God and God’s people. In this passage two men who were previously secret disciples of Jesus because they feared the Jews make their allegiance known as they are emboldened and driven to honor Jesus in his burial. When Jesus’ disciples see Jesus as he truly is, they cannot help but glorify him. This passage is the wider story of God and God’s people.

John 19:40 (CSB)

40 They took Jesus’s body and wrapped it in linen cloths with the fragrant spices, according to the burial custom of the Jews.

Main Verbs

Took

Wrapped

Verb

Took

• Tense – Past
• Mood – Indicative
• Voice – Active

Wrapped

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

John 20:11-29. In these three sections Jesus appears after his resurrection and before his ascension in Jerusalem to his closest disciples.

• John 20:11-18. In this passage, Jesus appears to Mary Magdalene at the tomb.
• John 20:19-23. In this passage, Jesus appears before the disciples who are hiding inside a locked room.
• John 20:24-29. In this passage, Jesus again appears before the disciples who are hiding inside a locked room. This time Thomas is present and sees the scars of Jesus’ wounds.

John 20:11-18. This passage is a narrative in a Gospel. This passage is closely tied to the passage before it. Peter and the other disciple have left the scene leaving Mary Magdalene standing at the tomb.

Demarcation of the Text

In general, there is agreement across the English translations surveyed regarding the demarcation of this passage. This passage is tied closely to the surrounding passages.

• CSB, ESV, NRSV, NIV, CEB, NABRE, NLT, CEV. The CSB, ESV, NRSV, NIV, CEB, NABRE, NLT, and CEV demarcate this passage as one cohesive section entitled Mary Magdalene Sees the Risen Lord (CSB).
• NASB, MSG. The NASB and MSG include this passage with the larger section including v. 1-18 entitled The Empty Tomb (NASB).
• F.F. Bruce. Bruce demarcates this passage as one coherent section entitled Jesus Appears to Mary Magdala.
• J. Ramsey Michaels. Michaels includes this passage in the larger section that includes 20:1-19 entitled The Empty Tomb and the First Appearance.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled Appearance to Mary.

The textual markers that assist in this analysis are not a scene change, but a character and plot change. In this passage, characters have left the scene and the plot transitions from the discovery of the empty tomb to Jesus’ appearance and directive to Mary Magdalene.

This passage is closely tied to the proceeding co-text as only the characters and the plot change and closely tied to the following passage as Mary fulfills the directive given by Jesus. However, moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

The author uses a narrative to communicate to his audience what occurred the day after Jesus’ burial. In this passage there are three characters: Mary, two angels, and Jesus. All three characters speak, and the author provides additional information.

The characters act in a way that is consistent with how the author has portrayed them thus far. Keener states “Mary remains not out of faith in the resurrection but out of love and desire to perform the final acts available for those already dead” (Keener, 2003, p. 1185). Mary, in character, is distressed and clings to Jesus after his identity is revealed to her. Jesus’ identity is revealed once he calls Mary by name. Michaels states “Once again (as in 11:43), Jesus puts into practice the principle that the Good Shepherd “summons his own sheep by name” (10:3)” (Michaels, 2010, p. 999). There is nothing to be learned from Jesus comment regarding not ascending to the Father to be learned. Jesus simply has work to do and needs Mary to inform the disciples. Keener states “Because of the context, the command probably means here (as the verb sometimes means elsewhere) not merely “Stop touching me” but “Stop holding on to me”, suggesting a persistent clinging that fits the emotional character of the encounter” (Keener, 2003, p. 1193). Jesus consoles her and issues directives that are consistent with his character and the compassion he has shown throughout the narrative toward his closest friends.

There are several phrases in the passage that help the audience make decisions about how to react to the various characters.

• Mary Magdalene.
  • Mary demonstrates her feelings towards Jesus as she weeps at his disappearance.
  • Mary speaks to the angels and “the gardener” in a way that is consistent with her character. Once Mary realizes Jesus’ identity, she clings to him.
• The angels. The angels, consistent with their role in God’s family, play a role in the background serving our God and ministering to humans.
• Jesus. Jesus plays his role a consistently show throughout John’s Gospel. Jesus’ mind is on his mission foremost and he gives Mary directives on how to care for those he loves most.
• Narrator. The narrator a lot of information regarding the thought that Mary is experiencing.

The issue in this passage is the whereabouts of Jesus’ body. As the narrative unfolds, the narrator reveals the thoughts and feelings of Mary. Jesus then appears and his identity is revealed to Mary. Jesus gives Mary directives on how to respond.

This passage gets its message across by telling the story of what happened at the tomb on the first day of the week.

There is nothing said about the role of the angels, why there were two of them, and why they were located where they were. But, since the author gives such specific information, it would seem there was a reasoning.

There is no explanation why Jesus did not want Mary to cling to him.

This passage is about Jesus’ first appearance at the empty tomb after his resurrection and the directive that he gives Mary to give to “his brothers” as to how to respond.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

In the passages proceeding this section, Jesus is tried, crucified, and buried in the tomb. Through those narratives we see the anguish that must have been experienced by Jesus’ disciples as they witnessed or heard of what happened to Jesus during his trial and crucifixion. According to the narrative, Jesus’ burial was carried out in haste by others than Jesus’ closest disciples, especially Mary Magdalene, Peter, and the beloved disciple.

Considering the atmosphere in the community against Jesus, it is understandable why Mary Magdalene went to the tomb in the dark. Also, considering that the burial was carried out in haste because of the upcoming Sabbath, it is understandable why Mary Magdalene would want to pay appropriate respect to the Lord. Mary Magdalene seeks out the Lord’s closest disciples, Peter and John. Upon hearing the news, they run to the tomb to investigate.

Immediately prior to this passage Jesus’ closest friends; Peter, the disciple whom Jesus loved, and Mary Magdalene discover the empty tomb and are perplexed about what has happened. The initial assumption is that someone has taken Jesus’ body.

Early in John’s Gospel we see how dear Jesus is to Mary Magdalene. We also see the danger and tension that is in the community surrounding Jesus and his followers. Mary has informed Jesus’ closest friends about the empty tomb, they have investigated, and left the scene. Understandably, Mary is distraught. This information sets up the expectations in the story that influence how the audience should relate to the characters in this passage.

Development of Important Words/Motifs:

• Weeping, wept, hold. In this passage, the author uses this emotional motif to communicate Mary’s compassion and concern for Jesus.
• Father, God. In this passage, the author communicates through Jesus’ words the importance and connection of the Father to his role and what is still to take place.
• Brothers, disciples. In this passage, the author communicates through Jesus’ words the importance of the disciples, his closest friends, to the continuing narrative that is underway.

Openness to Interpretive Possibilities:

Without reading further, the end of the story is not known. The rest of the story includes Jesus’ appearance and directives to the disciples, his closest friends.

Context

(See Introduction)

Socio-Historical Setting:

This text was communicated primarily to the diaspora. The Romans have destroyed the temple in Jerusalem and the Jewish sacrificial system has ceased. The author focuses on communicating to the diaspora to spread the good news of Jesus Christ. There was tremendous discrimination between the race, class, and religions of people. Followers of Jesus Christ were susceptible to mistreatment from all sides, from Jews and Romans. The Jews removed the Jewish Christians from the synagogue (see F.F. Bruce, p. 13) and throughout the Fourth Gospel have become the antagonist, which probably stems from them being the antagonists of the Johannine community (see D. Moody Smith, The Theology of the Gospel of John, esp. p. 53-56). There is also evidence of desertion of some members from the Johannine community. Focusing on Peter’s denials of being a disciple of Jesus may have been a polemic against those who had deserted the community.

Jewish customs surrounding Sabbath preparation and preparing a body for burial help make sense out of this passage. In John’s gospel, the day of Jesus’ death was the day of preparation prior to the sabbath, and not just any sabbath, but a sabbath that also happens to be the Passover. The observant Jew would have been very careful in the week leading up this day to become ritually pure. Handling a corpse would have made one ritually impure. Mary Magdalene took the first opportunity she had to visit the tomb of her Lord.

The knowledge of this setting influences the reading of this passage by helping to explain why the characters in the narrative act the way they do.

Appeal to Particular Cultural Conventions/Cues:

This text appeals to cultural concern of gender roles. During these times, the testimony of a woman was not valid. There was the belief that women were not stable enough to be trusted. Also, according to Deuteronomy 19:15, for a testimony to be valid it had to be agreed upon by two men. So, in this passage Mary, a woman, witnesses the empty tomb.

The Interface of Contexts:

During these times, although a minority, there was a sect of religious leaders who did not believe in resurrection. In addition, in the Greek culture, it would be embarrassing for a god to die. There are narratives of god’s dying and being brought back to life to the same existence as before death, but not to an eschatological new creation. Keener points out that, “Most pagans would prefer to play down a savior’s human death. Ancients commonly reported apparitions of deceased personal of deities, and hence occasionally those of persons who had become immortal, but these are not resurrection appearances” (p. 1169).

In today’s current culture a similar context exists. With the scientific nature of the culture today, many people scoff at the idea of God and especially of a God incarnate who died on a cross. For many people today, the truth of Jesus of Nazareth seems like foolishness.

Intertext

(See Introduction)

OT passages alluded to in this text and their significance in this new context:

• Ruth 1:16. “But Ruth said, “Do not press me to leave you or to turn back from following you! Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God.” Jesus comments in John 20 stating that, “I am ascending to my Father and your Father, to my God and your God” are an allusion back to Ruth 1:16.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 28:10. “Then Jesus said to them, “Do not be afraid; go and tell my brothers to go to Galilee; there they will see me.” This is Matthew’s version of Jesus’ directives to his female disciples at the tomb.
• Hebrews 2:11. “For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters,”. In this passage we have an allusion to Jesus calling his disciples “brothers and sisters” just as he does in John 20.

This passage is the “story of God and God’s people”. This passage is the Gospel. The Son of God, God in flesh, having sacrificed his life for the sins of every individual, not only atones for everyone’s sin, but also even better news, he now lives. The fact that he is alive and has conquered death, means that by making him Lord of our life, we can experience the same. Jesus is the first. This is the good news! This is the “story of God and God’s people”.

John 20:18 (CSB)

18 Mary Magdalene wentand announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

Main Verbs

Went

Announced

(have) Seen

Told

Said

Verbs

Went

• Tense – Past
• Mood – Indicative
• Voice – Active

Announced

• Tense – Past
• Mood – Indicative
• Voice – Active

(have) Seen

• Tense – Past
• Mood – Indicative
• Voice – Passive

Told

• Tense – Past
• Mood – Indicative
• Voice – Active

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

John 20:11-29. In these three sections Jesus appears after his resurrection and before his ascension in Jerusalem to his closest disciples.

• John 20:11-18. In this passage, Jesus appears to Mary Magdalene at the tomb.
• John 20:19-23. In this passage, Jesus appears before the disciples who are hiding inside a locked room.
• John 20:24-29. In this passage, Jesus again appears before the disciples who are hiding inside a locked room. This time Thomas is present and sees the scars of Jesus’ wounds.

John 20:24-29. This passage is a narrative in a Gospel. This passage is closely tied to the passages before it. In the previous Jesus appeared to disciples who were staying a locked room because they were afraid of the Jews, however, Thomas was not present at that appearance. In this passage, Thomas is present.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NRSV, NIV, NABRE, NLT, CEV. The CSB, ESV, NRSV, NIV, NABRE, NLT, and the CEV demarcate this passage as one cohesive section entitled Thomas Sees and Believes (CSB).
• NASB. The NASB demarcates this this passage as belonging to the larger section that includes 20:19-29 entitled Jesus Among His Disciples.
• NET. The NET demarcates this passage as belonging to the larger section that includes 20:24-31 entitled The Response of Thomas.
• MSG. The MSG demarcates this this passage as belonging to the larger section that includes 20:19-31 entitled To Believe.
• F.F. Bruce. Bruce demarcates this passage as one coherent section entitled Appearance to Thomas.
• J. Ramsey Michaels. Michaels includes v. 19-31 in this section entitled The Second Appearance: The Disciples and Thomas. Michaels states “The two appearances are best viewed as a single appearance in two parts” (Michaels, 2010, p. 1005).
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled Appearance to the Thomas.

This passage begins with the narrator informing his audience that Thomas was not with the disciples when Jesus first appeared to them. Most likely, John meant for this statement to bridge the two narratives, 20:19-23 and 20:24-29, and for it not to belong to one section or the other. After the narrator informs us of Thomas’ absence, a new narrative begins with a definite change in day. At the end of this narrative, the author summarizes the purpose of his writing this Gospel. These verses could be included in this passage, but function better as its own separate summary statement.

This passage is closely tied to the proceeding co-text as only the characters and the plot change and closely tied to the following passage as theme of Jesus’ appearance to his disciples continues.

The Argument of the Text

The author uses narration and a narrative to communicate to his audience Jesus’ interaction with Thomas after his resurrection. In this passage there are three characters: two round – Jesus and Thomas, and one flat – the disciples. The disciples, Thomas, and Jesus all speak, and the narrator gives details.

The characters’ act in a way that is consistent with how the author has portrayed them thus far. The disciples are locked away when Jesus suddenly appears. Prior to this, the narrator informs the audience that Thomas was not present when Jesus first appeared to the disciples. Thomas states that he will not believe until he sees Jesus’ wounds. Jesus appears and interacts with Thomas.

The author helps the audience by providing indicators as to how the audience is to react to the various characters. The author explains what has transpired during the week between Jesus’ resurrection and initial appearance and this second appearance.

The issues in this passage:

• Thomas declares that he will never believe that Jesus is alive unless he puts his hands into Jesus’ wounds. One issue in this passage is “Thomas’ doubt”. It is a stretch to state that Thomas truly believed after experiencing Jesus’ ministry with these disciples that the disciples were lying about Jesus’ appearance. More plausible is that Thomas’ reaction was more about his desire to experience a personal appearance from Jesus.
• Jesus suddenly appears before the disciples inside a locked room. One week later, the disciples are still behind locked doors. This time, Thomas is with them. Again, Jesus greets them with, “Peace be with you.”
• Jesus implores Thomas to put his hands into Jesus’ wounds so that he is not “faithless, but believe[s]”. Immediately, Jesus addresses Thomas directly. Jesus’ directive is exactly what Thomas stated would need to happen for him to believe. Jesus meets Thomas not where he wants Thomas to be but where Thomas is in his belief. Jesus walks Thomas from where he is to where Jesus wants him to be and where Thomas allows Jesus to take him.
• Thomas responds to Jesus, declaring “My Lord and my God”. In Thomas’ declaration, he takes the large step of identifying Jesus as God. John does not state that Thomas actually did or needed to place his hands in Jesus’ wounds. For Thomas, seeing is enough for belief. Michaels states “Admittedly, the identifications of Jesus as God (1:1 and 20:28) form an admirable pair of bookends framing the whole Gospel and contributing to the commonly held notion that the Gospel at some stage ended with chapter 20” (Michaels, 2007, p. 1018). Keener states that “Thomas becomes the chief spokesman for full Christological faith… In this case, as in the prologue, the confession of Jesus’ deity is unmistakable. It cannot simply represent an acclamation to the Father, since John explicitly claims that the words are addressed to Jesus” (Keener, 2007, p. 1211). And finally, “as Thomas’s confession demonstrates, the true, resurrection faith requires more than commitment to Jesus; it requires in addition the recognition of Jesus’ divine role” (Keener, 2007, p. 1212). Bruce disagrees when he states that, “It is probably a mistake to make a distinction between ‘my Lord’ and ‘my God’, as though Thomas meant, ‘It is my Lord (as I knew him before his death) but now that I see him risen he is also my God’ (an interpretation along these lines has been proposed by F. C. Burkitt and C. H. Dodd)” (Bruce, 1988, p. 394). 
• Jesus compares Thomas belief, needing to see with his own eyes, to those who do not see but believe anyway. Jesus states that the truly blessed are those who believe in Jesus as the Son of God and the Savior of the world without requiring Jesus’ physical appearance.

This passage gets its message across by telling the story of what happened when Jesus appeared before Thomas and the disciples after his resurrection.

This passage is about Jesus’ appearance and interaction with Thomas, Thomas’ declaration of Jesus being God, and Jesus declaration regarding the faith of those who will believe in his true identity without requiring a physical appearance.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

• In the passages proceeding this section, Jesus is tried, crucified, and buried in the tomb. Through those narratives we see the anguish that must have been experienced by Jesus’ disciples as they witnessed or heard of what happened to Jesus during his trial and crucifixion. According to the narrative, Jesus’ burial was carried out in haste by others than Jesus’ closest disciples, especially Mary Magdalene, Peter, and the beloved disciple.
• Considering the atmosphere in the community against Jesus, it is understandable why Mary Magdalene went to the tomb in the dark. Also, considering that the burial was carried out in haste because of the upcoming Sabbath, it is understandable why Mary Magdalene would want to pay appropriate respect to the Lord. Mary Magdalene seeks out the Lord’s closest disciples, Peter and John. Upon hearing the news, they run to the tomb to investigate, finding the tomb empty. 
• As soon as the Sabbath ends, those closest to Jesus visit his tomb and Jesus appears to Mary Magdalene at the empty tomb and instructs her to inform his brothers that he is alive. Mary does so. Later that day, Jesus appears before the disciples, excluding Thomas.

The audience is aware of the danger and tension that is in the community surrounding Jesus and his followers. Mary has informed Jesus’ closest friends about the empty tomb and that Jesus is alive and she has seen him. The disciples are still hiding away behind locked doors. This is an understandable reaction. There would have been a lot of questions and confusion surrounding the reported events of the day. Finally, Jesus appears before the disciples, however, Thomas is not with them and does not “believe” in Jesus’ resurrection.

Development of Important Words/Motifs:

• Believe. This passage is about belief. Thomas had to see Jesus resurrected to believe it to be true and to fully understand Jesus’ true identity. Jesus states that the truly blessed are those who believe that Jesus is the Son of God and the Savior of the world without experiencing a physical appearance. The meaning of ‘belief’ in John’s gospel needs to be understood. In John’s gospel, belief is not just an intellectual or emotional construct. Belief is much more than that for John. Belief in Jesus, according to John’s gospel, means giving your life to being a disciple of Jesus. Keener states that, “following Jesus to the death, sometimes to avoid betraying one’s fellow believers, is a necessary part of discipleship when the circumstances present themselves” (p. 928). Keener explains further, stating that, “The Fourth Gospel repeatedly emphasizes the need for a deeper level of faith; disciples should prepare for the future times of testing by deepening their devotion insofar as possible” (p. 929). Keener concludes that, Keener states that, “Frequently John mentions that many “believed” in Jesus, but at least in many of these cases this faith proves inadequate to persevere for salvation. …their faith collapsed when it was challenged” (p. 746). ‘Belief’ in John’s gospel means surrendering one’s life to the Lordship of Jesus Christ. In John 12:24-26, John records Jesus as stating “24 Truly I tell you, unless a grain of wheat falls to the ground and dies, it remains by itself. But if it dies, it produces much fruit. 25 The one who loves his life will lose it, and the one who hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me. Where I am, there my servant also will be. If anyone serves me, the Father will honor him.”

Openness to Interpretive Possibilities:

Without reading further, we do not see the disciples’ interaction with Jesus along the Sea of Galilee and the reinstatement of Peter.

Context

(See Introduction)

Socio-Historical Setting:

To make sense out of this passage, it is important to understand:

• The burial and mourning process in ancient Israel.
• The Sabbath.
•  How the Romans would have guarded the tomb.
• The acceptance of testimony from women.
• The ancient Jewish view of the afterlife.

The knowledge of this setting influences the reading of this passage by helping to explain why the characters in the narrative act the way they do.

Appeal to Particular Cultural Conventions/Cues:

Death and the view of the afterlife in ancient Jewish belief and in the first century Roman Empire are topics of discussion that are represented in this passage.

• Ancient Jewish Culture (Pre-200 B.C.). In the ancient Jewish culture, death was seen as permanent. There was no thought of resurrection after death. Prior to Jesus’ teaching, Jewish thought of the afterlife was a shadowy existence of both the righteous and unrighteous somewhere in the depths of the earth.
  • In ancient thought, it was possible for a person to be resuscitated, non-miraculously, up to three days after their death.
  • Earlier in Jesus’ ministry, he had declared that he would resurrect the dead on the last day. So, there was a background for Thomas to believe in Jesus’ resurrection prior to his appearance. However, the gospel of John states often that the disciples came to understand much about the ministry of Jesus only after the Holy Spirit was imparted upon them.
• Roman Culture (Post 200 B. C.). Resurrection and life after death were new concepts in humanity after 200 B.C. Philosophers from Plato onward discussed the concept of the soul and what happens to the soul after death. The work of Plato and those who came from that stream of philosophy still shape much of how western culture today view life after death.

The Interface of Contexts:

During these times, although a minority, there was a sect of religious leaders who did not believe in resurrection. In addition, in the Greek culture, it would be embarrassing for a god to die. There are narratives of god’s dying and being brought back to life to the same existence as before death, but not to an eschatological new creation. Keener points out that, “Most pagans would prefer to play down a savior’s human death. Ancients commonly reported apparitions of deceased personal of deities, and hence occasionally those of persons who had become immortal, but these are not resurrection appearances” (p. 1169).

Similarly, in today’s current culture there is skepticism especially among the educated elite regarding the resurrection of the dead as well as the believe in a supreme being in general.

Intertext

(See Introduction)

This passage is the “story of God and God’s people”. This passage is the Gospel. The Son of God, God in flesh, having sacrificed his life for the sins of every individual, not only atones for everyone’s sin, but also even better news, he now lives. The fact that he is alive and has conquered death, means that by making him Lord of our life, we can experience the same. Jesus is the first. This is the good news! Jesus appears to those who have accepted him, even if they have been unfaithful, and has commissioned them to be his hands and feet and to continue the work he started. Jesus appears to his followers, even who doubt, to prove his existence. This is the “story of God and God’s people”.

John 20:28-29 (CSB)

28 Thomas responded to him, “My Lord and my God!” 29 Jesus said, “Because you have seen me, you have believed. Blessed are those who have not seen and yet believe.”

Main Verbs

Responded

Said

(have) Seen

(not) Believed

Blessed (are)

(have not) Seen

Believe

Verbs

Responded

• Tense – Past
• Mood – Indicative
• Voice – Active

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

(have) Seen

• Tense – Past
• Mood – Indicative
• Voice – Passive

(have) Believed

• Tense – Past
• Mood – Indicative
• Voice – Passive

Blessed (are)

• Tense – Present
• Mood – Indicative
• Voice – Passive

(have not) Seen

• Tense – Present
• Mood – Indicative
• Voice – Active

Believe

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

John 21:1-14. This passage is a narrative in a Gospel. This passage has been seen by many scholars as an addition to the original. Many see John 21 as anticlimactic compared to conclusion of John 20. Bruce considerers John 21 as the Epilogue of the gospel. Bruce states that, “If the first eighteen verses of chapter 1 are called the prologue of the Gospel, chapter 21 is most appropriately called the epilogue” (p. 398).

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NRSV, NIV, CEB, CEV, MSG. The CSB, ESV, NRSV, NIV, CEB, CEV, and the MSG demarcate this passage as one cohesive section entitled Jesus’ Third Appearance to the Disciples” (CSB).
• NASB. The NASB demarcates this passage as belonging to two separate sections. The first section includes 21:1-11 entitled Jesus Appears at the Sea of Galilee. The second section includes 21:12-14 entitled Jesus Provides.
• NLT. The NET demarcates this passage to include 21:1-25 entitled Epilogue: Jesus Appears to Seven Disciples.
• F.F. Bruce. Bruce demarcates this passage as belonging to two separate sections. The first section includes 21:1-11 entitled The Catch of Fish. The second section includes 21:12-14 entitled Breakfast by the Lake.
• J. Ramsey Michaels. Michaels demarcates this passage to include 20:1-25 entitled The Third Appearance and Simon Peter’s Commission.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled The Fish Sign.

The textual marker that assists in the analysis of the demarcation of this passage is, “After this…” Not only is this a clear textual marker, but the characters and the location changes between this scene and the proceeding scene.

To include other verses as being a part of this section confuses the teaching of this and the surrounding passages.

The Argument of the Text

The author uses a narrative that is mostly made up of dialogue from the characters to communicate his point.

The author portrays the characters in this scene consistent with how they have been developed thus far in his gospel. Peter, as the leader in the group, reverts to what he knows best – fishing. The disciples mentioned in this passage have seen their risen Lord and know he is alive. In this gospel they have not been commissioned. Jesus, whose identity is hidden, directs the men to throw their nets on the other side of the boat. The beloved disciple, as developed throughout this gospel, realizes it is Jesus. Peter, as developed in this gospel, spontaneously reacts by diving into the water to reach his Lord as soon as possible. Jesus has already prepared a meal with his disciples and breaks bread with them.

The dialogue and reactions of the characters along with the information given by the author helps the audience decide how to react to the various characters.

This issues in this passage:

• Simon Peter announces to the other disciples that he is going fishing. Peter’s decision to return to fishing has been viewed in different ways. Perhaps Peter was returning to his old ways after Jesus’ crucifixion. Other’s focus on the reality that Peter, and the other disciples, still needed to make a living. Perhaps there is truth in both views. It seems more plausible that while Peter was unsure of what to do next in life, he did turn to what he knew best. In God’s providence, this provides the opportunity for the resurrected Jesus to make another appearance and to further commission his disciples. This seems more in line with the character of God.
• Peter and the other disciples fish all night without catching anything. Interestingly, expert fishermen are unsuccessful at what they know best.
• Jesus, whose identity is not known to the disciples, directs the disciple from the shore to cast their net on the other side of the boat. Jesus appears and directs his disciples to cast their nets on the other side of the boat. There is no natural explanation that a few feet would make much difference and indeed it does not. Obedience makes the difference. Because they listened to the man on the beach and willingly worked a little more, their faithfulness was rewarded.
• After following Jesus’ direction and catching an enormous number of fish, the disciple whom Jesus loved realizes that it is Jesus on the shore. Jesus’ closest disciples realizes that a miracle has just occurred, and Jesus’ identity is revealed. Bruce states that, “The incident of the catch of fish is not expressly called a ‘sign’, but it has many of the features of a ‘sign’ in the Johannine sense” (p. 402). Keener states that, “Although the disciples did not immediately recognize Jesus, as in 20:14, the miracle revealed him at least to the beloved disciples” (p. 1228).
• Upon realizing it is Jesus, Peter plunges into the sea to swim to Jesus. Peter wastes no time in getting to Jesus. Peter leaves everything behind – all of his possessions – to be in the presence of his Lord. Keener states that, “Once Peter recognized Jesus, however, he immediately came to him; this suggests his zealous love for Jesus” (p. 1229).
• Jesus invites his disciples to have breakfast with him which has already prepared. Jesus provides for his disciples. After a long night of work, Jesus provides a miraculous catch in an instant. Jesus also provides and invites his disciples to fellowship with him. Keener states that, “In the light of the rest of the Gospel, Jesus again provides food for his people” (p. 1225). Keener continues, stating that, “God could also provide abundance as a reward for faithful behavior; cooking, preparing, and sharing fish with others was considered generous behavior warranting God’s repayment in one’s catching more fish” (p. 1227).
• Jesus took the bread and the fish and gave it to his disciples to eat. Keener states that, “Jesus acted the part of host before the passion, he remains the host after the resurrection” (p. 1231).

This passage gets its message across through the dialogue and reactions of the characters and through information given by the author.

This passage is about Jesus’ disciples unsuccessfully returning to what they know best – fishing. After a night of not catching anything, they catch an enormous amount of because they follow the directions of their Lord. Jesus, for the third time, reveals himself to his disciples after the resurrection by providing for them a meal.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

In the passages proceeding this section, Jesus has resurrected from the dead! Jesus reveals himself to his closest disciples and then to the Twelve twice. The disciples have seen Jesus’ resurrected body and know that he lives!

Even after seeing Jesus resurrected and spending time with him, it seems the disciples are not sure what to do next. Peter leads the disciples to return to what they know best – fishing. This sets the scene for Jesus to literally and figuratively meet his disciples where they are. Jesus provides for his disciples; he provides an enormous catch of fish and a meal.

Openness to Interpretive Possibilities:

• Many have taken the 153 fish to be significant. Many affirm that since such an exact number is given in the text, there must be a reason. To explain the exact count of 153, many have utilized Jewish gematria, the 153 known species of fish at the time, or 153 being a triangular number. All solutions seem to  be difficult to arrive at and also forced to fit the number 153. More likely, John was recording a historical fact. The fish may have been counted as they were sold or divided among the disciples. Keener concludes that, “More likely the number stresses an important feature of the miracle analogous to many other ancient miracle accounts: the abundance of the fish underlines the miraculous character of the provision” (p. 1233).
• Some may say that this passage is about the Eucharist meal. There is a lot missing if that is what this passage is about. There is no mention of the juice that represents Jesus’ blood in this passage. In addition, there is no further teaching regarding the meaning of the Eucharist.

Without reading further, we do not see the Jesus’ reinstatement and commission of Peter.

Context

(See Introduction)

Socio-Historical Setting:

This text was communicated primarily to the diaspora. The Romans have destroyed the temple in Jerusalem and the Jewish sacrificial system has ceased. The author focuses on communicating to the diaspora to spread the good news of Jesus Christ. There was tremendous discrimination between the race, class, and religions of people. Followers of Jesus Christ were susceptible to mistreatment from all sides, from Jews and Romans. The Jews removed the Jewish Christians from the synagogue (see F.F. Bruce, p. 13) and throughout the Fourth Gospel have become the antagonist, which probably stems from them being the antagonists of the Johannine community (see D. Moody Smith, The Theology of the Gospel of John, esp. p. 53-56). There is also evidence of desertion of some members from the Johannine community. Focusing on Peter’s denials of being a disciple of Jesus may have been a polemic against those who had deserted the community.

To make sense out of this passage, it is helpful to understand the nature of ancient historiography and the struggle that the first-century church had as they continued the mission from the Father that Jesus started.

The knowledge of this setting influences the reading of this passage by helping to explain the importance of the author putting his testimonial statement at the conclusion of his gospel.

Appeal to Particular Cultural Conventions/Cues:

This text may appeal to the cultural convention of social roles. Typically, in ancient Jewish culture it would have been more appropriate for Jesus’ followers to take from their catch and serve their master. But Jesus does things different. Jesus serves his slaves.

The Interface of Contexts:

In this passage, instead of Jesus’ followers taking from their catch and serving their master, Jesus serves his slaves. This would have stood in tension with the first century Jewish culture.

In today’s current culture there is growing skepticism with supernatural or unexplained events among the elite and scholarly. Many people in today’s culture would prefer to explain the large catch of fish as an ancient literary embellishment or with a natural explanation.

Intertext

(See Introduction)

Texts from the ancient world alluded to and their significance in the context of this text:

• Testament of Zebulun 6:5-6. “6 Wherefore also the Lord satisfied me with abundance of fish when catching fish; for he that shareth with his neighbour receiveth mani-fold more from the Lord.” In this passage from Ancient Jewish Apocrypha, the Testament of Zebulun records the ancient Jewish belief that generosity and obedience provides God the opportunity to bless his people in abundance.

Other passages brought to mind by a reading of this one, and how this might this inform a canonical reading of this text:

• Mark 14:28. “28 But after I have risen, I will go ahead of you to Galilee.” In his gospel, Mark records Jesus’ instructing his disciples at the Last Supper that he would go ahead of them to Galilee. This passage in John’s gospel may be a narrative of that trip to Galilee. 
• Luke 5:1-11. This passage in Luke’s gospel describes a miraculous catch of fish that includes Peter and probably Andrew and the Sons of Zebedee. Many details are different. Luke’s account occurs before the disciples are called to follow Jesus, the have gotten out of their boats and are cleaning their nets, there is a large crowd present, the fishing nets begin to tear, and multiple boats are used. 

This passage is the “story of God and God’s people”. In this passage, Jesus appears before his disciples for a third time in John’s gospel. After the disciples have returned to their familiar life before Jesus, Jesus shows up and reminds them of what it means to be a disciple. Jesus draws his disciples to himself and provides for them in a miraculous way. Jesus’ presence immediately brings the disciples back to their new reality in Jesus’ kingdom. This is the “story of God and God’s people”.

John 21:12 (CSB)

12 “Come and have breakfast,” Jesus told them. None of the disciples dared ask him, “Who are you?” because they knew it was the Lord.

Main Verbs

Come

Have

Told

Ask

Are

Knew

Verbs

Come

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Have

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Told

• Tense – Past
• Mood – Indicative
• Voice – Active

Ask

• Tense – Past
• Mood – Interrogative
• Voice – Active

Are

• Tense – Present
• Mood – Interrogative
• Voice – Passive

Knew

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

John 21:19b-25. This passage is a narrative in a Gospel with a summary provided by the author/narrator that acts as an epilogue to the gospel.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section.

• ESV, NRSV, CEB, NET, NABRE, CEV. The ESV, NRSV, CEB, NET, NABRE, and CEV demarcate this passage as one cohesive section entitled Jesus and the Beloved Disciple (ESV).
• CSB. The CSB demarcates this passage as belonging to two separate sections. The first section includes 21:20-22 entitled Correcting a False Report. The second section includes 21: 23-25 entitled Epilogue. 
• NASB. The NASB demarcates this passage as part of a larger section that includes v. 18-25 entitled Our Times Are in His Hands.
• NIV, MSG. The NIV and the MSG include this passage with the larger section including v. 15-25 entitled Jesus Reinstates Peter (NIV).
• NLT. The NLT includes this passage with the entirety of chapter twenty-one entitled Epilogue: Jesus Appears to Seven Disciples.
• MSG. The MSG includes this passage with the larger section including v. 19-29 entitled To Believe.
• F.F. Bruce. Bruce demarcates this passage as belonging to three separate sections. The first section includes v. 20-23 entitles The Beloved Disciple. The second section includes v. 24 entitled First Postscript. The third section includes v. 25 entitled Second Postscript.
• J. Ramsey Michaels. Michaels is in agreement with the NLT includes all of Chapter 21 into one cohesive passage entitled “The Third Appearance and Simon Peter’s Commission”.
• Craig S. Keener. Keener demarcates this passage as belonging to two separate sections. The first section includes v. 20-23 entitled The Beloved Disciple’s Future. The first section includes v. 24-25 entitled The Close of the Gospel.

The co-text is very closely tied to this passage.

• John 21:15-19. In this passage the author creates a scene change from Peter, the other disciples, and Jesus sitting around a fire on the beach eating fish for breakfast. The scene changes to include Peter and Jesus with the other disciples dropping out of the scene. F.F. Bruce states “We are probably to gather from the wording of verse 20 that after breakfast Jesus took Peter for a short walk, and held this conversation with him in private” (p. 404). Ramsey agrees that “Jesus and Peter are alone…” (p. 1042). In this new scene, Jesus and Peter have a discussion. After this passage, the discussion changes topic.
• John 21:20-25. In this passage, Jesus and Peter continue their walk, but the theme of their discussion changes topics. This change in the theme of the conversation is the justification for this demarcation.

To include other verses as being a part of this section confuses the teaching of this and the surrounding passages.

The Argument of the Text

The author uses a narrative to communicate his point. There are two characters in this narrative. Both characters are round characters and both characters have equal speaking roles in this narrative. In the middle of this narrative (v. 23), the narrator takes over and provides vital information to the closing of John’s Gospel. Many scholars hold that v. 23-25 is written after the death of John and has been used systematically as evidence for an author other than the Apostle John.

The author portrays the characters in this scene consistent with how they have been developed thus far in his gospel. Peter’s inquisitive personality comes out and Jesus responds in accordance with his personality as well. The narrator closes out the Gospel of John in his informative manner as expected.

The narrator gives just a couple bits of information, but those bits of information gives his audience great indicators of how to make decisions about how to react to the characters in this narrative.

The issues in this passage:

• Peter’s inquisition of the fate of the beloved disciple. After Jesus prophesies the details of Peter’s death, Peter is interested in the details of the beloved disciple’s death. Most commentators see this inquisition as a negative act by Peter and Jesus’ response to be corrective building upon the competition to be the greatest. This does not need to be the case. First, Jesus has just set Peter as the leader of his Church. Perhaps a more accurate was to view this interaction is through the lens of best friends who love one another dearly. Perhaps, as the leader of the group, Peter was genuinely concerned about his former business partner and perhaps best friends’ future well-being. Perhaps Peter’s motive was sacrificial care and concern.
• Jesus’ response regarding the fate of the disciple Jesus loved. Likewise, most commentators interpret Jesus’ response a quirt and corrective. Again, this does not need to be the case. Perhaps Jesus’ response is again kind and loving. Jesus has just informed his number one guy that the end of his life is going to be difficult. Perhaps Jesus is just trying to keep Peter focused on his own mission. Bruce states “Peter is told that his business is to follow the Lord and be faithful to his own commission; the Lord has his own plans for the beloved disciple, but it is not necessary that Peter should know them” (p. 407). Michaels states that “When Peter sees “the disciple whom Jesus loved” already following and asks about him, Jesus ignores the question and repeats the command to “follow me” (p. 1026).
• The Narrator’s correction of the oral tradition. Regardless of the setting of the Jesus and Peter's conversation, the narrator needs to correct the oral tradition.
• Verification of the Gospel’s testimony. The narrator identifies the author of the Gospel as the beloved disciple and substantiates the claims within the Gospel.
• The many things Jesus had done. Finally, the narrator finishes the work by stating that Jesus accomplished vast amounts of work. This is a common ancient literary device. It was used by Homer, Diodorus Siculus, Philo, and Plutarch, 2 Maccabees, R. Eliezer and R. Josua (Keener, p. 1242).

This passage gets its message across through a narrative that reflects back upon the entire Gospel to the nature of the relationship between Jesus and Peter and how that relationship has developed. Without understanding and taking the development of this relationship into mind it would be difficult to make sense out of this passage.

This passage is about the need of Jesus’ disciples to stay focused on their individual assignments while not being distracted by the assignments of other disciples and the authenticity of the Gospel of John.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

• It is important to understand how the relationship between Jesus and Peter has developed throughout the Gospel.
• Just prior to this passage, Jesus had reinstated Peter as a disciple and had informed Peter of his role in the kingdom of God and prophesied to the manner in which Peter’s life would end.

Jesus has now appeared to his disciples a number of times. Peter has been a key part of those appearances. Peter’s reaction to seeing the Lord is evidence of Peter’s repentance. Jesus’ interaction with Peter in this passage indicates his forgiveness of Peter and Peter’s reinstatement as a prominent disciple in the in-breaking of Jesus’ new kingdom.

Context

Socio-Historical Setting:

To make sense out of this passage, it is important to understand the cultural custom of patronage. Being a disciple of a rabbi was an honor, especially the lead disciple. Having denied being a disciple of the Messiah was a very shameful and would have been seen as an insult to the Messiah and the remainder of the disciples.

This knowledge helps set the tone for the audience to understand why the characters in the narrative act the way they do.

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of honor and shame. Within the group of disciples, Peter’s denial of Jesus would have brought great shame upon him.

The Interface of Contexts:

Jesus wanted Peter to focus on his own individual assignment. In ancient times, hierarchy and social status were paramount. Peter wanted to know the fate of his dear friend.

Similarly, in today’s comparative culture, making oneself look good is a temptation.

Intertext

(See Introduction)

Texts from the ancient world alluded to and their significance in the context of this text:

• 1 Maccabees 9:22. “22 Now the rest of the acts of Judas, and his wars and the brave deeds that he did, and his greatness, have not been recorded, but they were very many.” Similar to verse twenty-five, this late Jewish narrative includes a grand summary of the work of the hero.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Hebrews 11:34-37. This passage describes how some Christians escape difficulties while others suffer martyrdom. Bruce states that “One disciple may bear his witness in martyrdom, another by reaching old age in relative peace; both may be equally faithful disciples” (p. 408).
• 1 John 1:3. “3 we declare to you what we have seen and heard so that you also may have fellowship with us;” This passage seals the testimony of the writing similar to verse twenty-four.

This passage is the “story of God and God’s people”. In this passage, Jesus instructs Peter to stay focused on the mission and to follow Jesus. This is the “story of God and God’s people”.

John 21:22 (CSB)

22 “If I want him to remain until I come,” Jesus answered, “what is that to you? As for you, follow me.”

Main Verbs

Want

Remain

Come

Answered

Follow

Verbs

Want

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Remain

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

Come

• Tense – Future
• Mood – Subjunctive
• Voice – Active

Answered

• Tense – Past
• Mood – Indicative
• Voice – Active

Follow

• Tense – Present
• Mood – Imperative
• Voice – Active