John 21 - NIV Cultural Backgrounds Study Bible

21:1–25 Twentieth-century critical scholars often viewed ch. 21 as a later addition to John’s Gospel, noting that it was anticlimactic after the conclusion of 20:30–31. While they were correct to note that 20:30–31 offers a conclusion to the body of the work, epilogues could continue after such conclusions (and works could end without either). Moreover, Greco-Roman antiquity’s most widely circulated work, the Iliad, has a closing anticlimactic section (Book 24). Today, noting the shared vocabulary and especially narrative connections with the Gospel’s body, an increasing number of scholars treat ch. 21 as an integral part of John’s Gospel.

21:3 going out to fish. Commercial fishing around the lake was an important part of the local economy, although in this case, it may be simply to provide food for more immediate consumption. that night. Galilean fishermen could work with torches at night, farther from the shore; they could catch fish in a dragnet, which had weights around its wider edges so it could drag deep. (In the present account it could not be dragged between two boats, however, as only one boat is involved.)

21:6 right side of the boat. Some commentators have suggested that fishermen normally cast nets from the left side of the boat, because the steering oar was on the right side.

21:7 he had taken it off. Fishermen were usually considered rugged and strong and accustomed to the rigors of working in the elements. Unless the morning was unusually cold, Peter had probably taken off his outer garment because of the exertion of his work; men often removed their outer garment when working hard. For his athletic prowess, see note on 20:4.

21:11 153, but . . . the net was not torn. People probably wove the nets from hemp or flax ropes; the net’s failure to break is itself viewed as miraculous. The large number of fish reinforces the miracle. Scholars suggest a wide range of reasons for the number 153 (e.g., it is a triangular number with a base of 17). Perhaps the disciples, excited about the catch, simply counted afterward.

21:15–17 Against those who read great significance into the two Greek terms translated “love” here, writers in John’s era (including John) often shifted words with the same meaning for the purpose of literary variation.

21:18 stretch out your hands. In his youth Peter, who was strong, girded himself (v. 7), but it would be different when he was old. One could stretch out hands in prayer or, perhaps here as in some other ancient sources, to have one’s hands tied before execution (see note on v. 19).

21:19 the kind of death by which Peter would glorify God. Echoes 12:32–33, which predicts Jesus’ crucifixion. According to early tradition, the emperor Nero had Peter crucified upside down in Rome, c. AD 64.

21:21–23 For friendly competition, see note on 20:4. Early tradition suggests that the apostle John, unlike most of his colleagues, escaped martyrdom.

21:24 This is the disciple. Legal documents often concluded by naming witnesses. We know that his testimony is true. Many scholars believe that this line was added by John’s own circle, who knew him as the witness. Others suggest that it is similar to 19:35; the witness sometimes says “we” (1 Jn 1:1–3).

21:25 the whole world would not have room for the books that would be written. Writers often used similar hyperbole for emphasis, claiming, e.g., that the world could not contain all of someone’s exploits, lies, hardships or the like.