John 21:1-14

The authenticity and genuineness of the chapter upon which we now enter have been keenly contested; while many, who admit that John is the author of the chapter, see in it not so much an organic part of his original work as a section added at a later date, but before the Gospel had passed beyond the first circle of its readers. The main arguments brought by the defenders of both these views are, (1) That in chap. John 20:30-31, we have what is obviously the close of the Gospel; and (2) That certain expressions of this chapter, particularly those of John 21:24-25, are inconsistent with the idea of a Johan nine authorship. In a commentary such as this we cannot discuss the subject at any length, or avail ourselves of considerations which the English reader can hardly be expected to appreciate. A very few words, therefore, upon the two points above mentioned must suffice.

As to the first of these hypotheses, that chap. 21 was not written by John, we need not say more than that it is opposed to all the evidence possessed by us, whether external or internal. Its defenders, therefore, have been few in number as compared with those who have accepted the chapter as genuine. With the latter we agree, entertaining no doubt that the first twenty-three verses at all events are from the hand of the Apostle: of John 21:24-25 we shall speak when we reach them.

It is more difficult to say whether the chapter is a constituent part of the original plan, or an Appendix added after the Gospel had been finished, and when a longer or shorter period of time had passed. The question is one that must be determined mainly by taking the contents of the chapter into account. When this is done, there seems little reason to doubt that we have here an Epilogue corresponding to the Prologue, and not less than the latter properly belonging to the organic structure of the Gospel as a whole. Let us look for a moment at the particular idea which the chapter unfolds. That idea is not merely fresh illustration of the glory of the Redeemer's post-resurrection life. Were it no more than this, we should at once allow that the chapter is at best an Appendix to the Gospel. It would be impossible to think that, after having written the words of chap. John 20:30-31, the Evangelist should immediately pass to another illustration of the same thought. No doubt the idea of which we speak is involved in the first narrative of the chapter, which is distinctly stated to be a ‘third' manifestation of Himself by the Risen Lord (John 21:14), and is thus placed, in one respect at least, on the same line as the two preceding manifestations of chap. 20. Yet an attentive consideration of that narrative will show that the great truth which the Evangelist beholds in it is, the joy provided by Jesus for His disciples in connection with the work which they accomplish for the conversion of the world, that the dominating thought which it presents to him is not merely the glory of the Risen Lord, but the glory of Christian work as it is performed through Him, and its fruits are enjoyed with Him. If this be the idea of the first part of the chapter, we shall find, when we come to the commentary, that its second and third parts, relating to the two Apostles Peter and John, are much more than simple narratives of facts. They lead the thoughts to apostolic work and Christian action, and to waiting for the Second Coming of the Lord. Three leading thoughts are thus presented to us in the chapter, which maybe thus described (1) The mutual joy of the Risen Lord and His disciples in the successful accomplishment of Christ's work, John 21:1-14; (2) The work of Apostolic and Christian witnessing between the Resurrection of Jesus and His Second Coming, John 21:16-19; (3) The Second Coming itself, John 21:20-23. If now we compare these three thoughts with the leading thoughts of the Prologue, the correspondence will appear close and remarkable. In the Prologue, as well as here, three main topics are dwelt upon: (1) The Word with God, the Son with the Father, in His general manifestations before His Incarnation, John 21:1-5; (2) The witnessing to Him who was to come, which culminated in John, the representative of Old Testament witness, John 21:6-13; The coming of Jesus into the world, John 21:14-18. In other words, we have in the opening and closing parts of the Fourth Gospel

I. THE PROLOGUE WITH ITS THREE THOUGHTS.

1. The Light to be witnessed to, as it appears in its inner fulness and power. 2. The preparation by witness for that Light 3. The coming of the Light.

II. THE EPILOGUE WITH ITS THREE THOUGHTS.

1. The Redeemer who is to be witnessed to, as He appears in the joy of successful and accomplished work. 2. The preparation of the world for that joy by the work of witnessing. 3. The Second Coming.

The detailed exposition of these thoughts will appear in the commentary. In the meantime we have said enough to justify our regarding chap. 21 as an Epilogue, as an integral part of the organism of the Gospel as we have it, its Seventh and last great section.

This intimate connection of the chapter with the general plan of the Gospel is the point of real importance, and it is on this that we would lay stress. Whether the Epilogue formed part of the Gospel from the very firsts or was added by the apostle at a later date, is a subordinate question, and one to which different answers will naturally be given. There are peculiarities of language and of structure which seem decidedly to favour the latter supposition. On the other hand, we should certainly expect that, if the Gospel was ever circulated in two forms (with and without the Appendix), the last chapter would be absent from some of our ancient manuscripts, or would at all events be occasionally found separated from the rest. It is possible, indeed, that the Gospel might in its shorter form be confined to a very limited circle of Christians, and be published for general use only when complete. In this form the Appendix theory may perhaps be said to meet the conditions of the case. The whole structure of the narrative upon which we now enter shows that, to the eye of the Evangelist, it is not only history but parable. As, therefore, it is with a mind alive to the spiritual meaning of the scene that John describes what actually happened, special significance may be looked for in the expressions which he employs.