Sally A. Brown, Professor Emerita, Princeton Theological Seminary
John 21 is considered by some scholars to be a late addition to John’s gospel. The final verses of ch 20 seem to constitute a summative ending to the narrative; yet, some suggest that ch 21 is a deliberate epilogue of a kind not uncommon in ancient Greek literature. Such epilogues provided resolution for unresolved tensions in a story or drama, or projected the fate of major characters. Both features are evident in today’s text, John 21:1-19. Preachers and listeners alike may be best served by a sermon that deeply engages just one of this text’s three scenes—verses 1-8, 9-14, or 15-19.
In vv 1-8 we find the only list of followers of Jesus anywhere in John. Just three are named, and not all of those are among the twelve named in the Synoptics. A night of unsuccessful fishing gives way at daybreak, at the direction of a stranger on the beach, to a net groaning with fish (153 of them!). This abundance reminds us of abundant wine at the wedding in Cana (Jn 2) and the multiplication of fish and loaves in the wilderness (Jn 6). Here, it is an abundance of fish that triggers the disciples’ recognition of the Lord. Four themes here have homiletical potential. First, it is in the fellowship of Christian community that we are best able to discern the presence of the risen Lord amid life’s routines. Second, when a Christian community experiences abundance beyond immediate needs, it reveals the presence of the Risen Lord among us in order that, in imitation of him, we may satisfy the needs of others. Third, here as in other post-resurrection stories, the risen Lord comes on the scene as a Stranger. It is only in taking the action that Stranger inspires that we will recognize the risen Lord. Fourth, as Peter needs John to discern Christ’s presence, so we need one another’s testimony.
Verses 9-14 are again reminiscent of the feeding of the 5,000 with bread and fish which, in John, is interpreted eucharistically. (It is striking that some early sources speak of bread and fish at the Lord’s table, rather than wine.) These verses take us through the water to the shore. There, Jesus hosts a meal by a “charcoal fire” (evoking the trial scene at which Peter denied being a follower of Jesus). V 12 mystifies: if they “knew” it was Jesus, why would it occur to them to “ask” at all? A sermon take this question as a springboard for reflection on church teaching that every Lord’s Day is a “little Easter” where we discern the presence of the risen Christ anew. Word and Table equip us to discern the presence Christ in the world, especially as we share bread, fish, and faith with the hungry.
The intimate exchange between Jesus and Peter (whom he addresses by his pre-discipleship name, “Simon, son of John”) is a rich narrative for preachers. Here we find Jesus inviting Peter, who three times denied his love for Jesus, to thrice own it again. Jesus not only restores their relationship but commissions Peter to shepherd the flock in his stead. Themes of broken faith restored, Christ entrusting us with specific tasks, and faith that acts fearlessly at any cost, engage our listeners both as individuals and as a congregation. How does Christ, even now, come to us—perhaps in the guise of a Stranger!—summoning out our love, and calling us back to a way of life that shall require infinite trust, yet shall be infinitely fulfilling and, perhaps, infinitely costly? Again, here, now: “Follow me!”
Insights into Biblical Greek Grammar and Syntax 