It is quite apparent that John xxi. forms a subsequent attachment after the formal conclusion of the Gospel proper in xx. 30 f. For, apart from differences in style and doctrinal standpoint, it makes a complete new departure along the lines of Mark's story of Galilean resurrection manifestations; whereas the Gospel follows the Lukan type, and brings everything to a close without removal from Jerusalem. The message to the disciples by the women at the sepulchre is here given by Jesus in person as in Matt. xxviii. 10, and is actually delivered as in Luke xxiv. 10 f. It is followed by the promised manifestation to the disciples with the overcoming of their incredulity, and by the great Commission, accompanied by the Gift of the Spirit. The story has thus been brought to a formal conclusion, the invariable and necessary conclusion of all evangelic narratives. The author's recapitulation of the nature and contents of his book and assurance in direct address to the reader of his purpose in writing ("that _ye_ may believe") follows appropriately as a winding up of the whole. It is not conceivable that the same writer should resume immediately after this, at an earlier point in the narrative, where the disciples are still scattered in Galilee, unconscious of their vocation and commission. For in spite of the endeavour of the supplementer in ver. 14 to make this out "the third[32] time that Jesus was manifested" they have manifestly returned to their original means of livelihood unawakened to the resurrection faith. Moreover the story culminates with a restoration of Peter to favour, with unmistakable reference to his humiliating failure to live up to the promise (xiii. 36-38), "Lord, why cannot I follow thee even now? I will lay down my life for thee" (_cf._ xxi. 15-19). If it had been the evangelist's intention to tell this he would have told it before the Commission in xx. 19-23. In short, we have here two widely variant forms of the tradition of the rallying of the disciples from their unbelief by the risen Christ and commissioning of them to their task. The two commissions, one a general commission of all "the twelve," like Matt. xviii. 18, the other a special commission of Peter like Matt. xvi. 19, are attached one after the other, with the curious infelicity that the restoration of Peter from his defection, together with his installation as chief under-shepherd of the flock, comes _after_ the commission in which he has already appeared with the rest, restored to full faith and favour, and gifted with the inspiration and authority of the Spirit. Footnote 32: A miscount for "fourth," unless we disregard xx. 11-18, or else (with Wellhausen) consider xx. 24-29 an insertion later than the Epilogue.