The Lord with the Jewish Remnant

 •  6 min. read  •  grade level: 8
by F. G. Patterson
John 21
In John 21 the disciples had gone into Galilee, according to the commandment of the Lord (Mark 14:28; 16:728But after that I am risen, I will go before you into Galilee. (Mark 14:28)
7But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. (Mark 16:7)
) to meet Him there. In Galilee the Lord was in relation with the poor of the flock—with the Jewish remnant, and this chapter considers this relationship.
In Luke 24, we find that the Lord ascends into heaven and blesses the disciples while departing from them. There He commissions them to preach repentance and the remission of sins among all nations, beginning at Jerusalem. Luke's gospel has to do with heaven, therefore we are told that Christ ascended into heaven. The gospel that the Apostle Paul preached, corresponded to this mission, although the Spirit through Paul joins with it the revelation of the union of believers and consequently the Church.
Matthew does not give us the ascension of Christ into heaven, nor does John. In both He is found in Galilee. All the disciples saw Him ascend up into heaven from Bethany, but the evangelists, Matthew and John, are not occupied with that subject. They take up the relationship of the Lord with the Jewish remnant.
Thomas, a figure of this remnant, recognizes the Lord when he sees Him, at which point the Lord declares that those (Christians) who believe without seeing are specially blessed (John 20). Now in John 21, the Holy Spirit puts the subject altogether aside. The remnant of the Jews are now found gathered together, and the net is cast into the sea to gather other fishes. This is, in type, the gathering of the Gentiles and of the children of Israel for the millennium. Here the net does not break, in contrast with what had happened when the Lord called the disciples in Luke 5 where the net did indeed break—that is, it showed in a figure that the gathering together of believers at that time could not be accomplished. But in the millennium, of which we have a figure in John 21, it will be accomplished, because the personal presence of the Lord will prevent the work from coming to ruin. The figure being used before in Luke's gospel makes it easy to understand it again in this chapter. The Lord had fishes already on land (v. 9). The supper signifies that the Lord and His own are again in company on earth. In chapter 13 He had left the table in order to become their servant, and to wash the feet of His disciples. By His grace, this is what He is now doing in heaven for us. Here again companionship with them is renewed.
This is the third time that Jesus appeared to His disciples after His resurrection. He alludes to the first two times in the preceding chapter and now His eating with them is the third time. He appeared once to found the Church, and to send His disciples into the world; the second time when He appears Thomas believes because he sees, a figure of the Jews in the last days. Now, the third time, He is seen in association with His own, and gathering together all the spared Israel and the Gentiles under His authority.
In verse 15 He gives Peter the care of the sheep of the circumcision. It is not a question of the gospel sent forth into the world, but He gives to Peter, under circumstances very instructive, the care of persons already gathered. He does not reprove him for his fall, nor speak of his denial of his Lord, but He searches his heart to show him the root of his failure. Peter had said, "Though all men shall be offended because of Thee, yet will I never be offended.... Though I should die with Thee, yet will I not deny Thee." The Lord says to him, "Lovest thou Me more than these?" With these words He destroys the false foundation, the heart is made bare, and Peter is made fit to feed the sheep.
Peter's weakness was manifested, and in perfect grace, Jesus confides His beloved sheep, the most precious objects of His love, to him who had learned his weakness and to have no confidence in himself. Peter had found a love in which he could have perfect confidence. What a lesson he had to learn in order to be fitted for the Lord's service! Notice in what way the two great apostles Peter and Paul were educated. Peter denied the Lord when he knew Him, and Paul would have destroyed His name if he had been able. Their mouths are closed unless they speak of the grace which they specially have tasted. But it is beautiful to see how in the moment in which the Lord shows what His servant was, He confides to his care that which was dearest to Him.
Then the Lord shows the end of the earthly career of Peter, and does it with deepest grace. Peter is forced to see that the will and good pleasure of man are worth nothing. He had wished to go to death for Jesus, but in the hour of danger the voice of a servant girl was enough to frighten him. Therefore, when he would be old, another would bind him and lead him whither he would not. The privilege would be granted to him, when human will would be no longer active, of dying for the Lord, which he had not the courage to do when he had a wish to do so. He had lost a precious opportunity by unbelief, and he might never have had an opportunity of recovering it.
The Lord having restored him in grace, gave him back what he had lost and power to accomplish it when human will was no longer present. Then when he has learned what he is, and the grace of the Lord, the Lord could say to him: "Follow thou Me." The instruction is personal, but in this account I do not doubt that we find an intimation of the result of the service of Peter. The service of the Lord in the midst of the Jews has not gathered this people. Peter must follow the Lord in the experience of a fruitless work in respect of the people, although many souls have been brought to the knowledge of the Lord.
John had another service. Peter, seeing that John was also following the Lord, wished to know what would become of him. The Lord answers in words purposely obscure—"If I will that he tarry till I come, what is that to thee?" The disciples thought from this that John would not die, but the Lord had not said this.
Not only did John live a much longer time than the others (when the hopes of Israel were closed, on to the coming of the judgment executed on the people), but his ministry extends on to the return of the Savior. That is what is found in his epistles and in the Revelation. It is not here a question of Paul's ministry which began after the death of Stephen (this introduces the Church united to Christ in heaven) but of the testimony of the Holy Spirit in relation with the earth, and the hope of establishing on the earth a people owned of God.
This result has not been brought about by means of Peter; therefore, John as an apostle must declare that many antichrists were there already. It proves that the last times had come, and as a prophet, he declares the fall of the Church and the judgment of the world.