The Evangelist highlights two disciples in the narrative, Peter and the beloved disciple. The two of them appear together before the crucifixion in the high priest’s courtyard (18:15-16), at the empty tomb after the resurrection of Jesus (20:3-10) and by the Sea of Galilee (21:20). Additionally, each of them appears in other scenes of the narrative (cf 18:10; 19:26-27). The narratives about the two disciples reveal the characteristics of the discipleship community as a missional community.
First, the story of Peter in the narrative highlights the difference between human passion and passion based on a loving relationship with God. Peter is portrayed as an ardent disciple of Jesus. In the foot-washing narrative, Peter showed both his humble attitude by denying to be washed and his aspiration to be related to his master, asking him to wash his whole body. His words prove his commitment to Jesus, ‘I will lay down my life for you’ (13:37). His behaviours, striking the high priest’s servant with his sword (18:10) and following Jesus even into the high priest’s courtyard (18:16), also prove his commitment. Despite this eagerness of Peter, Jesus seems not to accept his commitment. Jesus responds to Peter’s words, saying, ‘Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three
37 Cullmann (1962, 31) says that ‘the Risen One assigns a unique position to each of them for the future,
times!’ (13:38) and ‘Put your sword away! Shall I not drink the cup the Father has given me?’ (18:11). As Jesus said, Peter denies Jesus three times in the high priest’s courtyard.
The post-resurrection narrative shows that at least Peter’s commitment to Jesus is genuine. He and the beloved disciple run to the tomb (20:4), and Peter jumps into the water to come to Jesus in Galilee (21:7). The narrative in the final chapter shows what the commissioning in the previous chapter really means, regardless of such personal sincerity. The Evangelist points out the similar setting of Peter’s denials and the narrative on the shore of Galilee, using several common words. The word ἀνθρακιά (charcoal fire)38 appears only in the Fourth Gospel and is used only twice, one in the
courtyard of the high priest where Peter denies the Lord (18:18) and the other on the shore of Galilee where Jesus meets Peter (21:9). The word πρωΐ in 18:28 and πρωΐα in 21:4 indicate that the two events occur at a similar time of day. Three denials and three confessions of love also appear in contrast in the two events. The similar settings highlight the antithetical nature of the two events that took place. The former signifies the disciple’s own endeavour that can only result in failure, as Jesus pointed out in his previous vine discourse for the disciples. ‘No branch can bear fruit by itself; it must remain in the vine’ (15:4). By contrast, the final encounter of Jesus with Peter in the last chapter reconfirms that a loving relationship, that is to say, remaining in the vine, is the basis for the ministry the disciples are expected to carry on and also clarifies that the ministry of the disciples is to feed and care for Jesus’ sheep, not their own. In comparing the two events, I observe that Jesus’ encounter with Peter does not focus on what kind of job Jesus is giving to Peter, whether it is pastoral or evangelistic.39 Instead,
it stresses the identity of the ministry, that the ownership belongs to Jesus and the disciples are commissioned to be a shepherd for him. What Jesus says to Peter in 21:18 summarizes the contrast: ‘Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go’.
Through the narrative of the final chapter, the meaning of the commissioning in the previous chapter is reaffirmed: the mission of the discipleship community is based on their loving relationship with the Lord rather than on their own passion, and the ministry is owned by the Lord rather than by themselves. Jesus compressed all this into
function to perform which is not lessened by the function that is given to the other’.
38 cf θερμαίνω (Mark 14:67); πῦρ (Luke 22:55).
168
one phrase: ‘Ἀκολούθει μοι’ (Follow me, 21:19). The phrase ἀκολούθει μοι appears twice in the Gospel, one in the first chapter (1:43) and the other in the last chapter (21:19). It is not clear whether Jesus uses the same word with two different meanings, but I argue that it is understood as having two different meanings by the disciples involved. The former is understood as a physical following while the latter as a lifelong following of a true disciple. Therefore, the Fourth Gospel shows the process of discovering the true meaning of what the disciples follow, beginning with their literal following of Jesus. The following includes the commissioning into the world. Newbigin (1982, 19) points out that ‘One could, in fact, describe the whole book as an exposition of what it will mean to “follow Jesus”’. Bauckham (2015, 145) suggests that ‘if we look carefully at John’s use of the verb “to follow” (akolouthein) throughout the Gospel, we gain the strong impression that, for John, to truly follow Jesus was something that became possible for the disciples only after Jesus’ death and resurrection’.
Considering all this, the true following or launching of the discipleship community begins after the passion and resurrection of Jesus and after the completion of the creation process of the discipleship community. In this sense, the final chapter is not just an addition to the main body or an epilogue of the story. Instead, it is the start of the commissioned discipleship community in a real sense. The Evangelist does not end the Gospel with the declaration of the commissioning of the discipleship community in Chapter 20. Instead, he finishes the Gospel with Jesus’ preparation of a meal with his disciples, the emphasis of the loving relationship to Peter, the relationship characteristic of the discipleship community and Jesus’ correction of the comparison.