The opposite of love is not hate. The opposite of love is power.

“26 I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and increase their numbers, and I will put my sanctuary among them forever. 27 My dwelling place will be with them; I will be their God, and they will be my people. 28 Then the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever.’” — The LORD (as recorded in Ezekiel 37)

Who would have thought it, but Revelation is not all that revelatory this week. “In saying that  the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them;” (Rev 21:3) all that John is seeing and writing is that God is, once again, keeping old promises, old as the exile in Babylon, one of John of Patmos’ favorite villain. 

We considered Rev 7 last Sunday, the throng of Saints, Angels, and Martyrs before the throne of the Lamb. Praises were sung to the Most High God there and at the end of the vision, John reports, tears were cleared from all eyes (Rev 7:17) and then there was silence! (Rev 8:1)

Our lectionary omits the cycles of tribulation that the visions of John of Patmos tell. John seems to see these as unavoidable. But in spite of their gruesomeness the seventh event, be it scroll, bowl or trumpet, always bring everything back to the throne of God. There praises are sung to the Most High. There things are somehow set right by the simple presence of God.

The human participants, both living and in their glory, for the elders and saints, the angels, powerful enough to cast down kingdoms, the forces clearly above any power of prince of the world, there seems to be no question that it is their right, duty, and delight to bow before the throne of the Lamb and to give praise. But those visions remain in heaven, reports John. Until the end of the book where we are asked to read today. The most gruesome of scenes have just passed. A feast has been prepared for the vultures. (19:17) Babylon, there it is again, has been judged and all who have aligned themselves with Babylon are condemned. 

Babylon is Rome, in a certain way, but, really, Babylon is power personified. Power sought, ceased, executed, and protected by the so called great of the world. John’s message to them is simple: “You who seek such things are the bridegrooms of Babylon and she is a prostitute. You rely on a power that gladly, wildly, and unpredictably chooses to throw itself to someone else. Your power is your condemnation.

Meanwhile, a feast has also been prepared for the Lamb, a wedding feast. There the Faithful One gathers the faithful ones. (Rev 19:6ff) There will be judgement and then, the powers of this world will come to an end by making an end of power itself. 

“And he will wipe away every area from every eye.” “Just as I have loved you, you also should love one another.” This new commandment is not trivial or smarmy. It is the replacement of a definition. Power has been replaced. In its place God has given a new force: Love and it can solve problems that all the power and authority on earth cannot and will not and, probably, does not even want to solve. 

The opposite of love is not hate. The opposite of love is power.  Note Jesus: He is the Lord who raises Lazarus from death. He is the one whom they call Lord who then ties a towel around his waist to wash feet like a servant. Later he will say to them: I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. (Jn 15:15) Here is the one who is beyond power to the extent that all things shut up for 30 minutes in heaven. (Rev 8:1) The force at work is not mere power. If it were, God would merely be the best tyrant. No, it is power’s opposite, the stuff that washes feet and wipes away every tear from every eye: Love.

So, vote and root for who ever you please. Keep them away from Babylon if you can but know that Babylon will find them easily enough just as the tempter sought out the Lord in the wilderness. But know this: Their doings will never even come close to the results here on earth that God wishes. Only Love and only you can make that wish come present . . . 

The Readings for April 17th, 2016

First Reading: Acts 9:36-43

36Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. 37At that time she became ill and died. When they had washed her, they laid her in a room upstairs. 38Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, “Please come to us without delay.” 39So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. 40Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, “Tabitha, get up.” Then she opened her eyes, and seeing Peter, she sat up. 41He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. 42This became known throughout Joppa, and many believed in the Lord. 43Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.

Psalm: Psalm 23

 

1 The LORD is my shepherd; 

    I shall not be in want.

2 He makes me lie down in green pastures 

    and leads me beside still waters.

3 He revives my soul 

    and guides me along right pathways for his Name's sake.

4 Though I walk through the valley of the shadow of death,

I shall fear no evil; *

    for you are with me;

    your rod and your staff, they comfort me.

5 You spread a table before me in the presence of those

who trouble me; 

    you have anointed my head with oil,

    and my cup is running over.

6 Surely your goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the LORD for ever.

Second Reading: Revelation 7:9-17

9After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. 10They cried out in a loud voice, saying, 

 “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

11And all the angels stood around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12singing, 

 “Amen! Blessing and glory and wisdom

 and thanksgiving and honor

 and power and might

 be to our God forever and ever! Amen.”

  13Then one of the elders addressed me, saying, “Who are these, robed in white, and where have they come from?” 14I said to him, “Sir, you are the one that knows.” Then he said to me, “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.

 15For this reason they are before the throne of God,

  and worship him day and night within his temple,

  and the one who is seated on the throne will shelter them.

 16They will hunger no more, and thirst no more;

  the sun will not strike them,

  nor any scorching heat;

 17for the Lamb at the center of the throne will be their shepherd,

  and he will guide them to springs of the water of life,

 and God will wipe away every tear from their eyes.”

Gospel: John 10:22-30

22At that time the festival of the Dedication took place in Jerusalem. It was winter, 23and Jesus was walking in the temple, in the portico of Solomon. 24So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me; 26but you do not believe, because you do not belong to my sheep. 27My sheep hear my voice. I know them, and they follow me. 28I give them eternal life, and they will never perish. No one will snatch them out of my hand. 29What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. 30The Father and I are one.”

The Host of Heaven, Revelation 7, Greek Text

Greek Study Revelation 7:9-17

v9 μετα ταυτα "after this" - a new vision, not a sequential set of events. Commentators divide on whether the visions are different, i.e. is the "144,000" the same as "the great multitude"? It seems likely this vision complements the first and now John is describing the redeemed who have come through the tribulations. 

αριθμησαι (αριθμεω) aor. inf. "[no one is able to] count" - infinitive is complementary, an idiom, the crowd was too many/large to count. Who are they? It is often argued they are the martyrs but this is unlikely. In John's mind they are probably his own generation.

εστωτες (ιστημι) perf. part. "standing" – another idiom meaning to "tend  like a servant”.

v10 κραζουσιν (κραζω) pres. "they cried out" - durative "they keep on crying out."

φωνη (η) dat. "with a [loud] voice" λεγοντες (λεγω)  saying.

τω θεω (ος) dat. "[Salvation belongs] to God" – a dative of interest, there is no verb, but can be translated as "we are saved by God." In the context salvation refers to coming safely through the tribulation. 

τω καθημενω (καθημαι) dat. pres. part. "who sits" – God sits, servants stand.

v11 οι αγγελοι (ος) "[all] the angels" – an image of the heavenly court

κυκλω + gen. "around [the throne and ....]" των πρεσβυτερων (ος) gen. "the elders" - Debate rages as to whether these are human, ie. representing the resurrected saints of Israel, old and new, or angelic  but their function seems to be worship and administration. των τεσσαρων ζω/ων gen. "the four living creatures" - surround the divine throne, possibly one in front, one behind, and one either side – a visual of the holy of holies in the Temple. 

επεσαν (πιπτω) aor. "they fall down" - prostrate themselves face down before God’s throne.

προσεκυνησαν (προσκυνεω) aor. "worshiped" 

  
v12 λεγοντες (λεγω) pres. part. "saying" αμην "amen" - the angels confirm the worship of the multitude and then give their own tribute to God.

τω θεω (ος) dat. "be to God" - Dative again no verb in this sentence, the attributes are ascribed to God.

των αιωνων (ος) gen. "[forever] and ever"

  
v13 και "then" εκ + gen. "of [the elders]" - this preposition usually expresses source but here it serves as a partitive genitive; so "one of the elders."

λεγων (λεγω) pres. part. "asked [me]" – here an Aramaic idiom "saying" = spoke/asked/answered and said.

οι περιβεβλημενοι (περιβαλλψ) perf. part. "[who are these] in [white robes]" - 

ποθεν "where [have they come] from?" 

  
v14 ειρηκα (αιρω) αυτω/ perf. "I answered" κυριε μου "my Lord" the respectful address to an important person.

συ οιδας (ουδα) "you know" – the "you", is emphatic, "so the purpose of the question is to show John does not have the answer and needs divine interpretation. 

οι ερχομενοι pres. part. "they are the ones coming” the tense of a participle is durative in nature and so conveys the idea of “have come, are coming and will come”.

• της θλιψεως της μεγαλης "the great tribulation" - the eschatological troubles of the last days. 

επλυναν (επλυνω) aor. "they have washed" - the main verb is in the past tense. This serves to counter the wrong impression that the ones who have come through the tribulation are limited to believers from the present and future.  Those whose robes are washed εν + dat. "in [the blood]" – means that the sacrifice of Jesus, is the instrument by which cleansing takes place.

  
v15 ενωπιον + gen. "before [the throne]" - This first blessing describes ease of access to God.

λατρευουσιν (λατρευω) pres. "serve" - durative action – a continuous priestly service, "night and day", ie. without a break. 

τω ναω (ος) "[in his] temple" - there is no temple in the kingdom but there is the realm of God's eternal habitation.

ο καθημενος (καθημαι) pres. part. "he who sits [on the throne]"

σκηνωσει (σκνηοω) fut. "will spread his tent [over them]" - will tabernacle with them. Here we have God's first provision for his people; He will cover, or dwell or “shelter them with his presence."

v16 ετι adv. "[never] again [will they hunger; never] again [will they thirst]" - Temporal adverb forms a temporal clause; "no longer". God's second provision for his people is that they will never hunger or thirst again; reflecting the daily struggle for survival and harks back to the wilderness journey. The promise is eschatological.

ουδε μη πεση/ (πιπτω) aor. subj. "[the sun] will not beat [upon them]" – a subjunctive of emphatic negation, God's third provision for his people is this image of the cooling of the desert-sun's scorching heat – a powerful image for someone who cannot afford an air conditioner in Ohio in August. The end of all traffic jams, all lines, all 9 to 5 drudgery, TSA checks, etc.

v17 ανα "at [the center of the throne]" - preposition, when identifying position, gives the the sense of "at the middle", "in the midst", "among". 

ποιμανει (ποιμαινω) fut. "he will shepherd" - a common image for an agricultural people but John’s letter is to urban dwellers so here it is likely metaphorical, to shepherd as in ‘to lead”. 

ζωης πηγας υδατων "springs of living water" Cities in ancient times were subject to siege, those who had a spring (living water) as supposed to cisterns (water stored) were more likely to survive - stagnant water bred disease and pests. 

εξαλειψει (εξαλειφω) fut. "will wipe away" - remove every cause of pain and sorrow.

The Good Shepherd, John 10, Greek Text Greek Study John 10:22-42 v22 εγενετο τοτε "then came" - the variant τοτε usually indicates a close connection with the preceding passage. τα εγκαινια "the feast of dedication" - the festival that celebrated the Maccabean victory over the Syrians in 164BC and the rededication of the Temple after Antiochus IV. εν τοις Ιεροσολυμοις (α) "at Jerusalem" - the article particularizes, but is unnecessary. It is likely that the Feast of Dedication could be held in regional centers also which necessitates mention of Jerusalem. χειμων ην "it was winter" - or possibly "wintery weather". v23 περιεπατει (περιπατεω) imperf. "walking" - imperfect is durative expressing ongoing, rather than customary actions. του Σολομωνος "Solomon's [Colonnade]" According to Josephus, the eastern outer court of the Temple – a colonnade that surrounded the temple proper - the eastern one was dedicated to Solomon. v24 εκυκλωσαν (κυκλοω) aor. "[The Jews] encircled/surrounded implying a threatening press. ελεγον (λεγω) imperf. "saying" - a durative imperfect which implies ongoing questioning, so they gave him the “second degree”. εως ποτε "how long" αιρεις (αιρω) pres. "will you keep [us in suspense?]" literally “make us hold our breath”? While the implication is suspense, some commentators note in modern Greek the sense is to "provoke or annoy" which better fits the situation given that the Jews are unlikely to be asking for a clear declaration of who he is so that they can believe in him. The authorities want something to use against him. ο χριστος "the Christ" παρρησια/ (α) dat. "[tell us] plainly" dative expresses the manner of the speaking. The motive of the request is unclear. The Jews may be frustrated Jesus has not clearly stated who he is OR they may have already decided he is not the Christ and want evidence to use against him. v25 ειπον aor. "I did tell [you]" - Jesus was open with the Samaritan woman but there is little evidence of him speaking plainly to the crowds in other circumstances. και "but [you do not believe]" - adversative. τα εργα (ον) "the works" εν τω ονοματι του πατρος μου "in my Father's name" "In the name of" often with the sense " with or under the authority of". μαρτυρει (μαρτυρεω) pres. sing. "testify" the verb is in the singular while the subject is in the plural – points to an oral source. v26 αλλα "but" ου πιστευετε (πιστευω) pres. "[you] do not believe". οτι "because causal. εκ + gen. "[you are not]" preposition expresses source. των εμων "of my [sheep]" v27 ακουουσιν (ακουω) pres. "listen to [my voice]" children of faith give heed to Christ's words and are known by Christ indwelling Spirit. v28 καγω "I" αυτοις dat. pro. "[give] to them" ου μη + subj. "never [perish]" a double negative with subjunctive idiom = never. εις τον αιωνα "into the age” idio = forever v29 ο pro who μοι dat. pro. "to me" παντων gen. adj. "than all. αρπαζειν (αρπαζω) pres. inf. "[can] snatch" - infinitive is complementary, completing the sense of the verb "is able." v30 εν neut. "[I and the Father are] one" - Jesus is talking about a unity of action. When it comes to the protection of the flock, both the Father and Son are in agreement. This verse was central to the great Trinitarian debates and was interpreted differently by all. For those who argued God is one and the persons of the trinity are but manifestations of that oneness, "one" was their big line. The Arians went to the other extreme and argued that the text reveals a moral unity between the Father and the Son, but nothing more.

Greek Study John 10:22-42

v22 εγενετο τοτε "then came" - the variant τοτε usually indicates a close connection with the preceding passage. 

τα εγκαινια "the feast of dedication" - the festival that celebrated the Maccabean victory over the Syrians in 164BC and the rededication of the Temple after Antiochus IV.

εν τοις Ιεροσολυμοις (α) "at Jerusalem" - the article particularizes, but is unnecessary. It is likely that the Feast of Dedication could be held in regional centers also which necessitates mention of Jerusalem.

χειμων ην "it was winter" - or possibly "wintery weather". 

v23 περιεπατει (περιπατεω) imperf. "walking" - imperfect is durative expressing ongoing, rather than customary actions.

του Σολομωνος "Solomon's [Colonnade]"  According to Josephus, the eastern outer court of the Temple – a colonnade that surrounded the temple proper - the eastern one was dedicated to Solomon.

v24 εκυκλωσαν (κυκλοω) aor. "[The Jews] encircled/surrounded implying a threatening press. 

ελεγον (λεγω) imperf. "saying" - a durative imperfect which implies ongoing questioning, so they gave him the “second degree”.

εως ποτε "how long" αιρεις (αιρω) pres. "will you keep [us in suspense?]" literally “make us hold our breath”? While the implication is suspense, some commentators note in modern Greek the sense is to "provoke or annoy" which better fits the situation given that the Jews are unlikely to be asking for a clear declaration of who he is so that they can believe in him. The authorities want something to use against him.

ο χριστος "the Christ" παρρησια/ (α) dat. "[tell us] plainly" dative expresses the manner of the speaking. The motive of the request is unclear. The Jews may be frustrated Jesus has not clearly stated who he is OR they may have already decided he is not the Christ and want evidence to use against him.

  
v25 ειπον aor. "I did tell [you]" - Jesus was open with the Samaritan woman but there is little evidence of him speaking plainly to the crowds in other circumstances. 

και "but [you do not believe]" - adversative.

τα εργα (ον) "the works" 

εν τω ονοματι του πατρος μου "in my Father's name" "In the name of" often with the sense " with or under the authority of".

μαρτυρει (μαρτυρεω) pres. sing. "testify" the verb is in the singular while the subject is in the plural – points to an oral source.

v26 αλλα "but" ου πιστευετε (πιστευω) pres. "[you] do not believe".

οτι "because causal. εκ + gen. "[you are not]" preposition expresses source.

των εμων "of my [sheep]" 

  
v27 ακουουσιν (ακουω) pres. "listen to [my voice]" children of faith give heed to Christ's words and are known by Christ indwelling Spirit.

v28 καγω "I" αυτοις dat. pro. "[give] to them" ου μη + subj. "never [perish]"  a double negative with subjunctive idiom = never.

εις τον αιωνα "into the age” idio = forever 

v29 ο pro who μοι dat. pro. "to me" παντων gen. adj. "than all. 

αρπαζειν (αρπαζω) pres. inf. "[can] snatch" - infinitive is complementary, completing the sense of the verb "is able."

v30 εν neut. "[I and the Father are] one" - Jesus is talking about a unity of action. When it comes to the protection of the flock, both the Father and Son are in agreement. This verse was central to the great Trinitarian debates and was interpreted differently by all. For those who argued God is one and the persons of the trinity are but manifestations of that oneness, "one" was their big line. The Arians went to the other extreme and argued that the text reveals a moral unity between the Father and the Son, but nothing more.

The Texts for Sunday April 10th, the 3rd Sunday of Easter

First Reading: Acts 9:1-6 [7-20]

1Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. 3Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” 5He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. 6But get up and enter the city, and you will be told what you are to do.” [7The men who were traveling with him stood speechless because they heard the voice but saw no one. 8Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. 9For three days he was without sight, and neither ate nor drank.

  10Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” 11The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, 12and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” 13But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; 14and here he has authority from the chief priests to bind all who invoke your name.” 15But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; 16I myself will show him how much he must suffer for the sake of my name.” 17So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, 19and after taking some food, he regained his strength. 

  For several days he was with the disciples in Damascus, 20and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”]

Psalm: Psalm 30

1 I will exalt you, O LORD,

because you have lifted me up 

    and have not let my enemies triumph over me.

2 O LORD my God, I cried out to you, 

    and you restored me to health.

3 You brought me up, O LORD, from the dead; 

    you restored my life as I was going down to the grave.

4 Sing to the LORD, you servants of his; 

    give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, 

    his favor for a lifetime.

6 Weeping may spend the night, 

    but joy comes in the morning.

7 While I felt secure, I said,

I shall never be disturbed. 

    You, LORD, with your favor, made me as strong as

     the mountains."

8 Then you hid your face, 

    and I was filled with fear.

9 I cried to you, O LORD; 

    I pleaded with the Lord, saying,

10 "What profit is there in my blood, if I go down to the Pit? 

    will the dust praise you or declare your faithfulness?

11 Hear, O LORD, and have mercy upon me; 

    O LORD, be my helper."

12 You have turned my wailing into dancing; 

    you have put off my sack-cloth and clothed me with joy.

13 Therefore my heart sings to you without ceasing; 

    O LORD my God, I will give you thanks for ever.

Second Reading: Revelation 5:11-14

11Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12singing with full voice, 

 “Worthy is the Lamb that was slaughtered

 to receive power and wealth and wisdom and might

 and honor and glory and blessing!”

13Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, 

 “To the one seated on the throne and to the Lamb

 be blessing and honor and glory and might

 forever and ever!”

14And the four living creatures said, “Amen!” And the elders fell down and worshiped.

Gospel: John 21:1-19

1After [he appeared to his followers in Jerusalem,] Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. 2Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. 3Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

  4Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. 5Jesus said to them, “Children, you have no fish, have you?” They answered him, “No.” 6He said to them, “Cast the net to the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in because there were so many fish. 7That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. 8But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.

  9When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. 10Jesus said to them, “Bring some of the fish that you have just caught.” 11So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. 12Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 13Jesus came and took the bread and gave it to them, and did the same with the fish. 14This was now the third time that Jesus appeared to the disciples after he was raised from the dead.

  15When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” 16A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. 18Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” 19(He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”

John 21:1-19 Greek Text

Greek Study John 21:1-19

v1 μετα ταυτο "after these [things]" - connection to chapter 20.

εφανερωσεν (φανεροω) aor. "appeared" actually a bit stronger than just appeared, more like a revelation. John used this word in previous chapters in regards to miracles but not resurrection appearances.

εφανερωσεν δε ουτως "it happened this way" – i.e. “This is how he revealed himself."

v2 ο λεγομενος (λεγω) pres. pas. part. "called [Didymus]"- the one being called Didymus; - the Greek word for the Hebrew "Thomas", both of which mean "twin", an unusual name to use for a person.

της Γαλιλαιας (α ας) gen. "[Cana] in Galilee" a place John seems enchanted by.

του Ζεβεδαιου (ος) gen. "[the sons] of Zebedee" - genitive is relational: "the sons (οι) of Zebedee." John has not mentioned them before.

v3 αλιευειν (αλιευω) pres. inf. "[I am going] to fish" - infinitive is adverbial.

εξηλθον (εξερχομαι) aor. "they went out" - the disciples are leaving the house they were staying at in Capernaum, probably Peter's.

το πλοιον "the boat" - the definite article implies that this is the boat the disciples used for fishing, possibly owned by one or two of them. 

v4 γενομενης (γινομαι) gen. aor. part."[early in the morning]" – a genitive absolute participle temporal; so "when dawn was already breaking". The editor has used the declinable form of the noun πρωιας, "early" on other occasions specifically on the day of resurrection.

v5 παιδια (ον) "friends" – actually “insignificant ones” usually used to refer to children, but as an intimate title for disciples, not the usual word Jesus uses elsewhere.

μη "[have]not [you any fish]?" - word "have" carries the sense "caught" in this sentence. The negation μη is used in a rhetorical manner, expecting the answer to be "no". 

v6 του πλοιου (ον) gen. "[the right side] of the boat" 

ελκυσαι (ελκυω) aor. inf. "[they were unable] to haul" – a complimentary infinitive, completing the sense of the verb "they were strong." This construction is often is used in the gospels in reference to drawing people to Christ. 

των ιχθυων (υς υος) "[the large number] of fish" John loves him some ιXθυσ.

v7 ον ηγαπα ο Ιησους "whom Jesus loved” and who knows what this infers; John sees this person as important and post resurrection links him to Peter.

ακουσας (ακουω) part. "as soon as [Simon Peter] heard [him say]" - adverbial; he presumably still doesn't recognize the risen Lord. So "When Peter heard it was the Lord".

διεζωσατο (δοαζωννυμι) aor. "he wrapped [his outer garment]"- i.e. tucked it up – as Brown suggests "tucking up" clothing to perform a chore, rather than "putting on" byut then Brown is a prude.  Peter is likely wearing a working smock, rather than underclothing and tucks it up under his belt before he εβαλεν (βαλλω) aor. "jumps" (actually “throws” himself) into the sea.

v8 τω πλοιαριω (ον) "[followed] in the boat" they did not swim to shore!

συροντες (συρω) "towing" the των ιχθυων (υς εως) gen. "[net] full of fish".

v9 απεβησαν (αποβαινω) aor. "they disembarked"

ανθρακιαν (α) "a fire of burning coals" – a charcoal fire. 

οψαριον (ον) "fish" - fish and bread are singular, but a collective sense is intended, particularly with bread. The fish is likely fresh but John uses the word for dried fish, same as in the feeding of the 5,000. So what's his point? Likely some symbolic sense is intended. Are the apostles meant to be catching fish for the kingdom, is this a sacramental thing or is this event somehow linked to the feeding of the 5,000 since both feedings happened in or near the same place?

v10 αυτοις "[Jesus said] to them" - ενεγκατε (φερω) aor. imp. "bring" present imperative.

απο "[bring] some [of the fish]" - the preposition serves to identify part of a larger whole. If Jesus had only one fish on the coals the disciples would need to bring some of theirs to have breakfast together. The point of Jesus' request seems to be for the disciples to discover how many fish there were and that the net was not torn (i.e. none got away).

v11 ιχθυων (ος) gen. "[it was full] of [large] fish" εκατον πεντηκοντα τριων "153" – an allegorical meaning seems natural – some commentators move to numerology to unlock the secret of this very specific number; other have suggested it represents the actual number of disciples at this point of the number of ethnicities (nations) then part of the Roman Empire - the fish were large, there were a lot, and (here's the point) none got away! I’ll give St. Augustine the last word; it is "a great mystery." 

v12 δευτε "come" more an exclamation than command, although in the imperative

ουδεις δε "not one but” - the conjunction δε (not found in all texts) functions as an adversative emphasizing that "not one" of των μαθητων (ης ου) gen. "the disciples"

εξετασαι (εξαταζω) aor. inf. "[dared] ask".

ειδοτες (ειδον) perf. part. "they knew" οτι  that

v13 ερχεται (ερχομαι) pres. "[Jesus] came" and λαμβανει (λαμβανω) "took" the verbs are best translated in the historic present. Jesus takes the food and distributes it, functioning as host, as he does in the supper and did at the feeding of the 5,000.

v14 τριτον εφανερωθη (φανεροω) aor. pas. "the third time [Jesus] appeared" interesting how John ignores his appearance to Mary in chapter 20. This reads as if it were a first time appearance so likely an independent account.

εγερθεις (εγαιρω) aor. pas. part. "after he was raised [from the dead]" - participle is adverbial, a possible theological passive, God does the raising. This ends the first story.

v15 Σίμων Ἰωάννου; Simon son of John - the complete mention of his name 3 times is unique, and begins the second resurrection account.

ἀγαπe τούτων ἢ οὗτοι, do you love me more than these? These who? These other disciples? (They are the only ones present).  These accoutrements? The nets and boat for fishing?  These safe choices? It is intentionally vague. Peter’s response φιλῶ amo I love you leaves “these things” unanswered.

βόσκε τὰ ἀρνία μου then feed my lambs 

v16 πάλιν δεύτερον again he asked
ποίμαινε ἀγαπe τούτων do you love me note the shorter, more direct question followed by Peter’s same response, and then Jesus more complete instruction for him to 

  Ποίμαινε τὰ πρόβατά μου tend my sheep (the word ποιμαινε also means to “govern”.)

v17 φιλῶ σε do you love me? note the change of verb from αγαπε to the φιλω of Peter. Peter is troubled Jesus’ third question throws doubt even upon his φιλω − hence his more earnest answer: σὺ πάντα οἶδας you know all things, [so] you know [that] 

Βόσκε τὰ πρόβατά μου [then] feed my sheep - the verbs and cases of this exchange (15-17) are all in the active voice. But there is obviously a difference in the mind of the author between “feeding” and “tending/governing”. For literal shepherds the work overlaps but for figurative shepherds not so much.  I remember learning that in John there is but one shepherd, the Good Shepherd, yet here Jesus is clearly calling Peter to the same line of work as he.

v18 νεώτερος recently born, immature what is Jesus implying?  Peter is rash, as this story implies, but he is not a youth, so an allegorical meaning seems likely. If a faith reference, then it may be about the newly baptized, or newly ordained?

ἐζώννυες gird oneself if this is an idiom it means to “man up”, it literal means to “prepare for work or battle”.  This word is used only one other time in the NT, also referring to Peter, who when delivered from prison by an angel (Acts 12:8) is told to gird himself to go forth and proclaim the Gospel!  

γηράσῃς to grow old another word with an idiomatic and literal meaning, the first is to become “obsolete”, the other to become “infirm”.  I don’t think we can pick and choose, both are idioms or both literal, it is either “immature…obsolete” or “young…old”.  

 

v19 σημαίνων a sign – a clear Johannine theme.

Ἀκολούθει μοι follow me – an imperative, a command.