1After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way.
2Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together.
3Simon Peter said to them, “I’m going fishing.” They told him, “We are also coming with you.” They immediately went out, and entered into the boat. That night, they caught nothing.
4But when day had already come, Jesus stood on the beach, yet the disciples didn’t know that it was Jesus.
5Jesus therefore said to them, “Children, have you anything to eat?” They answered him, “No.”
6He said to them, “Cast the net on the right side of the boat, and you will find some.” They cast it therefore, and now they weren’t able to draw it in for the multitude of fish.
7That disciple therefore whom Jesus loved said to Peter, “It’s the Lord!” So when Simon Peter heard that it was the Lord, he wrapped his coat around himself (for he was naked), and threw himself into the sea.
8But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish.
9So when they got out on the land, they saw a fire of coals there, with fish and bread laid on it.
10Jesus said to them, “Bring some of the fish which you have just caught.”
11Simon Peter went up, and drew the net to land, full of one hundred fifty-three great fish. Even though there were so many, the net wasn’t torn.
12Jesus said to them, “Come and eat breakfast!” None of the disciples dared inquire of him, “Who are you?” knowing that it was the Lord.
13Then Jesus came and took the bread, gave it to them, and the fish likewise.
14This is now the third time that Jesus was revealed to his disciples after he had risen from the dead.
15So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.”
16He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.”
17He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.
18Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you and carry you where you don’t want to go.”
19Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, “Follow me.”
20Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus loved, the one who had also leaned on Jesus’ breast at the supper and asked, “Lord, who is going to betray you?”
21Peter seeing him, said to Jesus, “Lord, what about this man?”
22Jesus said to him, “If I desire that he stay until I come, what is that to you? You follow me.”
23This saying therefore went out among the brothers, that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?”
24This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
25There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn’t have room for the books that would be written.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~950 words.
Matthew Henry. Perhaps the fisher's coat was made of leather, or oil-cloth, and would keep out wet; and he girt it to him that he might make the best of his way through the water to Christ, as he used to do after his nets, when he was intent upon his fishing. (2.) He showed the strength of his affection to Christ, and his earnest desire to be with him, by casting himself into the sea; and either wading or swimming to shore, to come to him. Note, Though we must aim to be better than others, yet we must, in lowliness of mind, esteem others better than ourselves; for we know more evil of ourselves than we do of any of our brethren. [2.] Yet he professes again and again that he loves Christ: "Yea, Lord, surely I love thee; I were unworthy to live if I did not." He had a high esteem and value for him, a grateful sense of his kindness, and was entirely devoted to his honour and interest; his desire was towards him, as one he was undone without; and his delight in him, as one he should be unspeakably happy in.
Jamieson–Fausset–Brown. that disciple whom Jesus loved, said, It is the Lord--again having the advantage of his brother in quickness of recognition (see on Joh 20:8), to be followed by an alacrity in Peter all his own. he was naked--his vest only on, worn next the body. cast himself into the sea--the shallow part, not more than a hundred yards from the water's edge (Joh 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore. Peter went up--into the boat; went aboard. and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken--The manifest reference here to the former miraculous draught (Luk 5:1-11) furnishes the key to this scene.
John Calvin. Simon Peter, therefore, went up, and drew the net to land, full of great fishes, a hundred and fifty-three; and although they were so many, the net was not broken. 12. And Peter, turning about, seeth the disciple following whom Jesus loved, who had also leaned on his breast at the supper, and had said, Lord, which is he who betrayeth thee? 21.
Augustine. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.” 6. For so it is written, “And He drew the net to land full of great fishes, an hundred and fifty and three.” For when the Lord said, “I am not come to destroy the law, but to fulfill,” because about to give the Spirit, through whom the law might be fulfilled, and to add thereby, as it were, seven to ten; after interposing a few other words He proceeded, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. And further, that the Apostle Peter loved Christ more than the others, may be adduced from many documentary evidences; but to go no further after others, it is plainly enough apparent in the lesson almost immediately preceding the present, in connection with that third manifestation of the Lord, when He put to him the question, “Lovest thou me more than these?” He knew it, of course, and yet asked, in order that we also, who read the Gospel, might know Peter’s love to Christ, both from the questions of the One and the answers of the other.
Jonathan Edwards. “And there are many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.” If here, by the things that Jesus did, be not only meant the actions of Christ, but the things done or accomplished by those actions, we may suppose it to be literally true, that if they were written every one, the world itself is not large enough to contain the books that should be written. These works that the evangelist speaks of that Christ wrought, are the same with those spoken of, “Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts, which are to us-ward; they cannot be reckoned up in order unto thee; if I would declare and speak of them, they are more than can be numbered.
C. H. Spurgeon, sermons. “Simon, son of Jonas,” said Jesus, “lovest thou me?” Without preface, for we shall have but little time this morning—may God help us to make good use of it!—we shall mention three things: first a solemn question—“Lovest thou me?” secondly, a discreet answer, “Yes, Lord, thou knowest that I love thee;” and thirdly, a required demonstration of the fact, “He saith unto him, Feed my lambs;” or, again, “Feed my sheep.” I. Concerning their temporal condition he was mindful, for he said, “Children, have ye any meat?” And he was certainly quite as watchful over their spiritual state, for after he had supplied their bodies by a rich draught from the sea, with fish, (which possibly he had created for the occasion), he enquires after their souls’ health and prosperity, beginning with the one who might be supposed to have been in the most sickly condition, the one who had denied his Master thrice, and wept bitterly—even Simon Peter.
Matthew Henry
chapter
The evangelist seemed to have concluded his history with the foregoing chapter; but (as St. Paul sometimes in his epistles), new matter occurring, he begins again. He had said that there were many other signs which Jesus did for the proof of his resurrection. And in this chapter he mentions one of these many, which was Christ's appearance to some of his disciples at the sea of Tiberias, in which we have an account, I. How he discovered himself to them as they were fishing, filled their net, and then very familiarly came and dined with them upon what they had caught (Joh 21:1-14). II. What discourse he had with Peter after dinner, 1. Concerning himself (Joh 21:15-19). 2. Concerning John (Joh 21:20-23). III. The solemn conclusion of this gospel (Joh 21:24, Joh 21:25). It is strange that any should suppose that this chapter was added by some other hand, when it is expressly said (Joh 21:24) that the disciple whom Jesus loved is he which testifieth of these things.
Source · CC0-1.0 / Public Domain
1–14
We have here an account of Christ's appearance to his disciples at the sea of Tiberias. Now, 1. Let us compare this appearance with those that went before, In those Christ showed himself to his disciples when they were met in a solemn assembly (it should seem, for religious worship) upon a Lord's day, and when they were all together, perhaps expecting his appearing; but in this he showed himself to some of them occasionally, upon a week-day, when they were fishing, and little thought of it. Christ has many ways of making himself known to his people usually in his ordinances, but sometimes by his Spirit he visits them when they are employed in common business, as the shepherds who were keeping their flocks by night (Luk 2:8), even so here also, Gen 16:13. 2. Let us compare it with that which followed at the mountain in Galilee, where Christ had appointed them to meet him, Mat 28:16. Thitherward they moved as soon as the days of unleavened bread were over, and disposed of themselves as they saw fit, till the time fixed for this interview, or general rendezvous. Now this appearance was while they were waiting for that, that they might not be weary of waiting. Christ is often better than his word, but never worse, often anticipates and outdoes the believing expectations of his people, but never disappoints them. As to the particulars of the story, we may observe,
I. Who they were to whom Christ now showed himself (Joh 21:2): not to all the twelve, but to seven of them only. Nathanael is mentioned as one of them, whom we have not met with since, ch. 1. But some think he was the same with Bartholomew, one of the twelve. The two not named are supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the disciples of Christ to be much together; not only in solemn religious assemblies, but in common conversation, and about common business. Good Christians should by this means both testify and increase their affection to, and delight in, each other, and edify one another both by discourse and example. 2. Christ chose to manifest himself to them when they were together; not only to countenance Christian society, but that they might be joint witnesses of the same matter of fact, and so might corroborate one another's testimony. Here were seven together to attest this, on which some observe that the Roman law required seven witnesses to a testament. 3. Thomas was one of them, and is named next to Peter, as if he now kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip.
II. How they were employed, Joh 21:3. Observe,
1. Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some think they did amiss in returning to their boats and nets, which they had left; but then Christ would not have countenanced them in it with a visit. It was rather commendable in them; for they did it, (1.) To redeem time, and not be idle. They were not yet appointed to preach the resurrection of Christ. Their commission was in the drawing, but not perfected. The hour for entering upon action was to come. It is probable that their Master had directed them to say nothing of his resurrection till after his ascension, nay, not till after the pouring out of the Spirit, and then they were to begin at Jerusalem. Now, in the mean time, rather than do nothing, they would go a fishing; not for recreation, but for business. It is an instance of their humility. Though they were advanced to be sent of Christ, as he was of the Father, yet they did not take state upon them, but remembered the rock out of which they were hewn. It is an instance likewise of their industry, and bespeaks them good husbands of their time. While they were waiting, they would not …
Source · CC0-1.0 / Public Domain
15–19
We have here Christ's discourse with Peter after dinner, so much of it as relates to himself, in which,
I. He examines his love to him, and gives him a charge concerning his flock, Joh 21:15-17. Observe,
1. When Christ entered into this discourse with Peter. - It was after they had dined: they had all eaten, and were filled, and, it is probable, were entertained with such edifying discourse as our Lord Jesus used to make his table-talk. Christ foresaw that what he had to say to Peter would give him some uneasiness, and therefore would not say it till they had dined, because he would not spoil his dinner. Peter was conscious to himself that he had incurred his Master's displeasure, and could expect no other than to be upbraided with his treachery and ingratitude. "Was this thy kindness to thy friend? Did not I tell thee what a coward thou wouldest prove?" Nay, he might justly expect to be struck out of the roll of the disciples, and to be expelled the sacred college. Twice, if not thrice, he had seen his Master since his resurrection, and he said not a word to him of it. We may suppose Peter full of doubts upon what terms he stood with his Master; sometimes hoping the best, because he had received favour from him in common with the rest; yet not without some fears, lest the chiding would come at last that would pay for all. But now, at length, his Master put him out of his pain, said what he had to say to him, and confirmed him in his place as an apostle. He did not tell him of his fault hastily, but deferred it for some time; did not tell him of it unseasonably, to disturb the company at dinner, but when they had dined together, in token of reconciliation, then discoursed he with him about it, not as with a criminal, but as with a friend. Peter had reproached himself for it, and therefore Christ did not reproach him for it, nor tell him of it directly, but only by a tacit intimation; and, being satisfied in his sincerity, the offence was not only forgiven, but forgotten; and Christ let him know that he was as dear to him as ever. Herein he has given us an encouraging instance of his tenderness towards penitents, and has taught us, in like manner, to restore such as are fallen with a spirit of meekness.
2. What was the discourse itself. Here was the same question three times asked, the same answer three times returned, and the same reply three times given, with very little variation, and yet no vain repetition. The same thing was repeated by our Saviour, in speaking it, the more to affect Peter, and the other disciples that were present; it is repeated by the evangelist, in writing it, the more to affect us, and all that read it.
(1.) Three times Christ asks Peter whether he loves him or no. The first time the question is, Simon, son of Jonas, lovest thou me more than these? Observe,
[1.] How he calls him: Simon, son of Jonas. He speaks to him by name, the more to affect him, as Luk 22:31. Simon, Simon. He does not call him Cephas, nor Peter, the name he had given him (for he had lost the credit of his strength and stability, which those names signified), but his original name, Simon. Yet he gives him no hard language, does not call him out of his name, though he deserved it; but as he had called him when he pronounced him blessed, Simon Bar-jona, Mat 16:17. He calls him son of Jonas (or John or Johanan), to remind him of his extraction, how mean it was, and unworthy the honour to which he was advanced.
[2.] How he catechises him: Lovest thou me more than these?
First, Lovest thou me? If we would try whether we are Christ's disciples indeed, this must be the enquiry, Do we love him? But there was a special reason why Christ put in now to Peter. 1. His fall had given occasion to doubt of his love: "Peter, I have cause to suspect thy love; for if thou hadst loved me thou wouldst not have been ashamed and afraid to own me in my sufferings. How canst thou say thou lovest me, when thy heart was not with me?" Note, We must not reckon…
Source · CC0-1.0 / Public Domain
20–25
In these verses, we have,
I. The conference Christ had with Peter concerning John, the beloved disciple, in which we have,
1. The eye Peter cast upon him (Joh 21:20): Peter, in obedience to his Master's orders, followed him, and turning about, pleased with the honours his Master now did him, he sees the disciple whom Jesus loved following likewise. Observe here, (1.) How John is described. He does not name himself, as thinking his own name not worthy to be preserved in these records; but gives such a description of himself as sufficiently informs us whom he meant, and withal gives us a reason why he followed Christ so closely. He was the disciple whom Jesus loved, for whom he had a particular kindness above the rest; and therefore you cannot blame him for coveting to be as much as possible within hearing of Christ's gracious words during those few precious minutes with which Christ favoured his disciples. It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter (Joh 13:24), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness. Then John was in the favourite's place, lying in Christ's bosom, and he improved the opportunity to oblige Peter. And now that Peter was in the favourite's place, called to take a walk with Christ, he thought himself bound in gratitude to put such a question for John as he thought would oblige him, we all being desirous to know things to come. Note, As we have interest at the throne of grace, we should improve it for the benefit of one another. Those that help us by their prayers at one time should be helped by us with ours at another time. This is the communion of saints. (2.) What he did: he also followed Jesus, which shows how well he loved his company; where he was there also would this servant of his be. When Christ called Peter to follow him, it looked as if he designed to have some private talk with him; but such an affection John had to his Master that he would rather do a thing that seemed rude than lose the benefit of any of Christ's discourse. What Christ said to Peter he took as said to himself; for that word of command, Follow me, was given to all the disciples. At least he desired to have fellowship with those that had fellowship with Christ, and to accompany those that attended him. The bringing of one to follow Christ should engage others. Draw me and we will run after thee, Sol 1:4. (3.) The notice Peter took of it: He, turning about, seeth him. This may be looked upon either, [1.] As a culpable diversion from following his Master; he should have been wholly intent upon that, and have waited to hear what Christ had further to say to him, and then was he looking about him to see who followed. Note, The best men find it hard to attend upon the Lord without distraction, hard to keep their minds so closely fixed as they should be in following Christ: and a needless and unseasonable regard to our brethren often diverts us from communion with God. Or, [2.] As a laudable concern for his fellow-disciples. He was not so elevated with the honour his Master did him, in singling him out from the rest, as to deny a kind look to one that followed. Acts of love to our brethren must go along with actings of faith in Christ.
2. The enquiry Peter made concerning him (Joh 21:21): "Lord, and what shall this man do? Thou hast told me my work - to feed the sheep; and my lot - to be carried whither I would not. What shall be his work, and his lot?" Now this may be taken as the language, (1.) Of concern for John, and kindness to him: "Lord, thou showest me a great deal of favour. Here comes thy beloved disciple, who never forfeited thy favour, as I have done; he expects to be taken notice of; hast thou nothing to say to him? Wilt thou not tell how he must be employed, and how he must be honoured?" (2.) Or of uneasiness at what Christ had said to him concer…
Source · CC0-1.0 / Public Domain
Augustine of Hippo
1–11 · Tractates on John
Tractate CXXII.
Chapter XX. 30–31, and XXI. 1-11.
1. After telling us of the incident in connection with which the disciple Thomas had offered to his touch the places of the wounds in Christ’s body, and saw what he would not believe, and believed, the evangelist John interposes these words, and says: “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life through His name.” This paragraph indicates, as it were, the end of the book; but there is afterwards related how the Lord manifested Himself at the sea of Tiberias, and in the draught of fishes made special reference to the mystery of the Church, as regards its future character, in the final resurrection of the dead. I think, therefore, it is fitted to give special prominence thereto, that there has been thus interposed, as it were, an end of the book, and that there should be also a kind of preface to the narrative that was to follow, in order in some measure to give it a position of greater eminence. The narrative itself begins in this way: “After these things Jesus showed Himself again to the disciples at the sea of Tiberias; and on this wise showed He (Himself). There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee.”
2. The inquiry is usually made in connection with this fishing of the disciples, why Peter and the sons of Zebedee returned to what they were before being called by the Lord; for they were fishers when He said to them, “Come after me, and I will make you fishers of men.” Matt. iv. 19.
Matt. xix. 21, 22, 27.
Luke ix. 62.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1–11 · Tractates on John
called them to the hope which they had not yet begun to entertain regarding Him;—yet had they then done so, we might suppose it had been done under the influence of that despair which had taken possession of their minds. But now, after His restoration to them alive from the tomb, after the most evident truth of His revivified flesh offered to their eyes and hands, not only to be seen, but also to be touched and handled; after inspecting the very marks of the wounds, even to the confession of the Apostle Thomas, who had previously declared that he would not otherwise believe; after the reception by His breathing on them of the Holy Spirit, and after the words poured from His lips into their ears, “As the Father hath sent me, even so send I you: whose soever sins ye remit, they are remitted unto them; and whose soever ye retain, they are retained:” they suddenly become again what they had been, fishers, not of men, but of fishes.
3. We have therefore to give those who are disturbed by this the answer, that they were not prohibited from seeking necessary sustenance by their manual craft, when lawful in itself, and warranted so long as they preserved their apostleship intact, if at any time they had no other means of gaining a livelihood. Unless any one have the boldness to imagine or to affirm, that the Apostle Paul attained not to the perfection of those who left all and followed Christ, seeing that, in order not to become a burden to any of those to whom he preached the gospel, he worked with his own hands for his support: 2 Thess. iii. 8.
1 Cor. xv. 10.
Sicut a provincialibus Christi.
1 Cor. ix. 11–15, 7.
4. But some one will reply, And why did he not find them, when the Lord had promised, saying, “Seek first the kingdom and righteousness of God, and all these things shall be added unto you”? Matt. vi. 33.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1–11 · Tractates on John
5. “Simon Peter,” therefore, “saith, I go a fishing.” Those who were with him “say unto him, We also go with thee. And they went forth, and entered into a ship; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore; but the disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have ye any meat? They answered Him, No. He saith unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. When Simon Peter heard that it was the Lord, he girt his coat unto him, for he was naked, and did cast himself into the sea. And the other disciples came in a little ship (for they were not far from the land, but as it were two hundred cubits), dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals laid, and a fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.”
6. This is a great mystery in the great Gospel of John; and to commend it the more forcibly to our attention, the last chapter has been made its place of record. Accordingly, inasmuch as there were seven disciples taking part in that fishing, Peter, and Thomas, and Nathaneal, and the two sons of Zebedee, and two others whose names are withheld, they point, by their septenary number, to the end of time. For there is a revolution of all time in seven days. To this also pertains the statement, that when the morning was come, Jesus stood on the shore; for the shore likewise is the limit of the sea, and signifies therefore the end of the world. The same end of the world is shown also by the act of Peter, in drawing the net to land, that is, to the shore. Which the Lord has Himself elucidated, when in a certain other place He drew His similitude from a fishing net let down into the sea: “And they drew it,” He said, “to the shore.” And in explanation of what that shore was, He added, “So will it be in the end of the world.” Matt. xiii. 48, 49.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1–11 · Tractates on John
7. That, however, is a parable in word, not one embodied in outward action; and just as in the passage before us the Lord indicated by an outward action the kind of character the Church would have in the end of the world, so in the same way, by that other fishing, He indicated its present character. In doing the one at the commencement of His preaching and this latter after His resurrection, He showed thereby in the former case that the capture of fishes signified the good and bad presently existing in the Church; but in the latter, the good only, whom it will contain everlastingly, when the resurrection of the dead shall have been completed in the end of this world. Furthermore, on that previous occasion Jesus stood not, as here, on the shore, when He gave orders for the taking of the fish, but “entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land; and He sat down therein, and taught the crowds. And when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught.” There also they put the fishes that were caught into the ship, and did not, as here, draw the net to the shore. By these signs, and any others that may be found, on the former occasion the Church was prefigured as it exists in this world, and on the other, as it shall be in the end of the world: the one accordingly took place before, and the other subsequently to the resurrection of the Lord; because there we were signified by Christ as called, and here as raised from the dead. On that occasion the nets are not let down on the right side, that the good alone might not be signified, nor on the left, lest the application should be limited to the bad; but without any reference to either side, He says, “Let down your nets for a draught,” that we may understand the good and bad as mingled together: while on this He says, “Cast the net on the right side of the ship,” to signify those who stood on the right hand, the good alone. There the net was broken on account of the schisms that were meant to be signified; but here, as then there will be no more schisms in that supreme peace of the saints, the evangelist was entitled to say, “And for all they were so great,” that is, so large, “yet was not the net broken;” as if with reference to the previous time when it was broken, and a commendation of the good that was here in comparison with the evil that preceded. There the multitude of fishes caught was so great, that the two vessels were filled and began to sink, Luke v. 3–7.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1–11 · Tractates on John
multitude that, almost to the entire subversion of discipline, gain an entrance, with their morals so utterly at variance with the pathway of the saints? Here, however, they cast the net on the right side, “and now they were not able to draw it for the multitude of fishes.” What is meant by the words, “Now they were not able to draw it,” but this, that those who belong to the resurrection of life, that is to say, to the right hand, and depart this life within the nets of the Christian name, will be made manifest only on the shore, in other words, when they shall rise from the dead at the end of the world? Accordingly, they were not able to draw the nets so as to discharge into the vessel the fishes they had caught, as was done with all of those wherewith the net was broken, and the boats laden to sinking. But the Church possesses those right-hand ones after the close of this life in the sleep of peace, lying hid as it were in the deep, till the net reach the shore whither it is being drawn, as it were two hundred cubits. And as on that first occasion it was done by two vessels, with reference to the circumcision and the uncircumcision; so in this place, by the two hundred cubits, I am of opinion that there is symbolized, with reference to the elect of both classes, the circumcision and the uncircumcision, as it were two separate hundreds; because the number that passes to the right hand is represented summarily by hundreds. And last of all, in that former fishing the number of fishes is not expressed, as if the words were there acted on that were uttered by the prophet, “I have declared and spoken; they are multiplied beyond number:” Ps. xl. 5.
8. For if we determine on the number that should indicate the law, what else can it be but ten? For we have absolute certainty that the Decalogue of the law, that is, those ten well-known precepts, were first written by the finger of God on two tables of stone. Deut. ix. 10.
2 Cor. iii. 6.
Chap. iv. 24.
Gen. i., ii. 3.
Isa. xi. 2, 3.
Rev. iii. 1.
1 Cor. xii. 11.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1–11 · Tractates on John
to this again add 14, 15, and 16, and it comes to 136; and then add to this the remaining number of which we have been speaking, namely, 17, and it will make up the number of fishes. But it is not on that account merely a hundred and fifty-three saints that are meant as hereafter to rise from the dead unto life eternal, but thousands of saints who have shared in the grace of the Spirit, by which grace harmony is established with the law of God, as with an adversary; so that through the life-giving Spirit the letter no longer kills, but what is commanded by the letter is fulfilled by the help of the Spirit, and if there is any deficiency it is pardoned. All therefore who are sharers in such grace are symbolized by this number, that is, are symbolically represented. This number has, besides, three times over, the number of fifty, and three in addition, with reference to the mystery of the Trinity; while, again, the number of fifty is made up by multiplying 7 by 7, with the addition of 1, for 7 times 7 make 49. And the 1 is added to show that there is one who is expressed by seven on account of His sevenfold operation; and we know that it was on the fiftieth day after our Lord’s ascension that the Holy Spirit was sent, for whom the disciples were commanded to wait according to the promise. Acts i. 4; ii. 2–4.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1–11 · Tractates on John
9. It was not, then, without a purpose that these fishes were described as so many in number, and so large in size, that is, as both an hundred and fifty-three, and large. For so it is written, “And He drew the net to land full of great fishes, an hundred and fifty and three.” For when the Lord said, “I am not come to destroy the law, but to fulfill,” because about to give the Spirit, through whom the law might be fulfilled, and to add thereby, as it were, seven to ten; after interposing a few other words He proceeded, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. The latter, therefore, may possibly belong to the number of great fishes. But he that is the least, who undoes in deed what he teaches in word, may be in such a church as is signified by that first capture of fishes, which contains both good and bad, for it also is called the kingdom of heaven, as He says, “The kingdom of heaven is like unto a net that was cast into the sea, and gathered of ever kind;” Matt. xiii. 47.
Matt. v. 17–20.
Matt. xxiii. 2, 3.
Matt. xi. 11.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
12–19 · Tractates on John
Tractate CXXIII.
Chapter XXI. 12–19.
1. With this third manifestation of Himself by the Lord to His disciples after His resurrection, the Gospel of the blessed Apostle John is brought to a close, of which we have already lectured through the earlier part as we were able, on to the place where it is related that an hundred and fifty-three fishes were taken by the disciples to whom He showed Himself, and for all they were so large, yet were not the nets broken. What follows we have now to take into consideration, and to discuss as the Lord enables us, and as the various points may appear to demand. When the fishing was over, “Jesus saith unto them, Come [and] dine. And none of those who sat down dared to ask Him, Who art Thou? knowing that it was the Lord.” If, then, they knew, what need was there to ask? and if there was no need, wherefore is it said, “they dared not,” as if there were need, but, from some fear or other, they dared not? The meaning here, therefore, is: so great was the evidence of the truth that Jesus Himself had appeared to these disciples, that not one of them dared not merely to deny, but even to doubt it; for had any of them doubted it, he ought certainly to have asked. In this sense, therefore, it was said, “No one dared to ask Him, Who art Thou?” as if it were, No one dared to doubt that it was He Himself.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
13 more notes on this passage are in the library.
John Calvin
1
John 21:1-14
1. After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself thus. 2. Simon Peter, and Thomas, who is called Didymus, [225] and Nathanael, who was of Cana of Galilee, and the sons of Zebedee, and two others of his disciples, were together. 3. Simon Peter saith to them, I am going to fish; they say to him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. 4. And when it was morning, Jesus stood on the shore; and the disciples knew not that it was Jesus. 5. Jesus saith to them, Children, have you ally thing to eat? [226] They answered him, No. 6. But he said to them, Cast the net on the right side of the ship, and you will find. They cast it, therefore; and now they were not able to draw it for the multitude of fishes. 7. Therefore the disciple whom Jesus loved saith to Peter, It is the Lord. When, therefore, Simon Peter heard that it was the Lord, he girded his coat about him, (for he was naked,) and threw himself into the sea. 8. And the other disciples carne in the boat, (for they were not far from land, but about two hundred cubits,) dragging the net with fishes. 9. As soon, then, as they came to land, they saw a fire burning, and fish laid on it, and bread. 10. Jesus saith to them, Bring some of the fish which you have now caught. 11. Simon Peter, therefore, went up, and drew the net to land, full of great fishes, a hundred and fifty-three; and although they were so many, the net was not broken. 12. Jesus saith to them, Come and dine. And not one of the disciples dared to ask him, Who art thou? knowing that he was the Lord. 13. Jesus therefore cometh, and taketh the bread, and giveth it to them, and fish likewise. 14. This is now the third time that Jesus manifested himself to his disciples, after that he was risen from the dead.
1. After these things Jesus manifested himself again. The Evangelist still labors to prove the resurrection of Christ, and relates, that he appeared to seven disciples, among whom he mentions Thomas, not out of respect to him, so much as because his testimony ought to be the more readily believed in proportion to the obstinacy of his unbelief. The Evangelist enters sufficiently into detail; for he carefully collects all the circumstances which contribute to prove the truth of the history. We have formerly mentioned that the Lake of Tiberias, according to the Hebrew custom, is called the Sea of Tiberias.
3. I am going to fish. That Peter gave his attention to fishing, ought not to be regarded as inconsistent with his office. By breathing on him, Jesus had ordained him to be an Apostle, as we saw a little before; but he abstained from the exercise of the apostleship for a short time, till he should be clothed with new power. For he had not yet been enjoined to appear in public for the discharge of his office of teaching, but had only been reminded of his future calling, that he and the others might understand that they had not in vain been chosen from the beginning. Meanwhile, they do what they were accustomed to do, and what belonged to men in private life. It is true that Paul, in the midst of his employment as a preacher, gained the support of his life by his own hands, but it was for a different reason; for his time was so arranged, that the labors of his hands did not withdraw him from teaching. Peter and his companions, on the other hand, give themselves up entirely to fishing, because they are not hindered from doing so by any public employment.
And that night they caught nothing. God permitted them to toil to no purpose during the whole night, in order to prove the truth of the miracle; for if they had caught any thing [227] what followed immediately afterwards would not have so clearly manifested the power of Christ, but when, after having toiled ineffectually during the whole night, they are suddenly favored with a large take of fishes, they have good re…
Source · Public Domain (CC Public Domain Mark 1.0)
15
John 21:15-19
15. When, therefore, they had dined, Jesus saith to Simon Peter, Simon (son) of John, lovest thou me more than these? He saith to him, Yea, Lord, thou knowest that I love thee. He saith to him, Feed my lambs. 16. He saith to him again the second time, Simon (son) of John, lovest thou me? He saith to him, Yea, Lord, thou knowest that I love thee. He saith to him, Feed my sheep. 17. He saith to him the third time, Simon (son) of John, [229] lovest thou me? Peter was grieved because he said to him the third time, Lovest thou me? And he said to him, Lord, thou knowest all things: thou knowest that I love thee. Jesus saith to him, Feed my sheep. 18. Verily, verily, I tell thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch out thy hands, and another will gird thee, and will carry thee whither thou wouldest not. 19. And this he said, signifying by what death he should glorify God; and when he had spoken this, he saith to him, Follow me.
15. When, therefore, they had dined. The Evangelist now relates in what manner Peter was restored to that rank of honor from which he had fallen. That treacherous denial, which has been formerly described, had, undoubtedly, rendered him unworthy of the apostleship; for how could he be capable of instructing others in the faith, who had basely revolted from it? He had been made an Apostle, but it was along with Judas, and from the time when he had abandoned his post, [230] he had likewise been deprived of the honor of apostle-ship. Now, therefore, the liberty, as well as the authority, of teaching is restored to him, both of which he had lost through his own fault. And that the disgrace of his apostacy might not stand in his way, Christ blots out and destroys the remembrance of it. Such a restoration was necessary, both for Peter and for his hearers; for Peter, that he might the more boldly execute his office, being assured of the calling with which Christ had again invested him; for his hearers, that the stain which attached to his person might not be the occasion of despising the Gospel. To us also, in the present day, it is of very great importance, that Peter comes forth to us as a new man, from whom the disgrace that might have lessened his authority has been removed.
Simon (son) of John [231] lovest thou me? By these words Christ means that no man can faithfully serve the Church, and employ himself in feeding the flock, if he do not look higher than to men. First, the office of feeding [232] is in itself laborious and troublesome; since nothing is more difficult than to keep men under the yoke of God, among whom there are many who are weak, others who are wanton and unsteady, others who are dull and sluggish, and others who are slow and unteachable. Satan now brings forward as many causes of offense as he can, that he may destroy or weaken the courage of a good pastor. [233] In addition to this, we must take into account the ingratitude of many and other causes of disgust. No man, therefore, will steadily persevere in the discharge of this office, unless the love of Christ shall reign in his heart, in such a manner that, forgetful of himself and devoting himself entirely to Christ, he overcomes every obstacle. Thus Paul declares this to have been the state of his own feelings, when he says,
The love of Christ constraineth us, judging thus, that if one died for all,
then all must have been dead,
(2 Corinthians 5:14.)
For, though he means that love with which Christ hath loved us, and of which he hath given us a proof by his death, yet he connects with us that mutual love which springs from the conviction of having received so great a blessing. Ungodly and false teachers, on the other hand, are pointed out by him in another passage by this mark, that they do not love the Lord Jesus, (1 Corinthians 16:22.)
Those who are called to govern the Church ought, therefore, to remember that, if they are des…
Source · Public Domain (CC Public Domain Mark 1.0)
20
John 21:20-25
20. And Peter, turning about, seeth the disciple following whom Jesus loved, who had also leaned on his breast at the supper, and had said, Lord, which is he who betrayeth thee? 21. When, therefore, Peter saw him, he said to Jesus, Lord, and what shall he do? 22. Jesus saith to him, If I will that he remain till I come, what is that to thee? follow thou me. 23. Then this saying went forth among the brethren, that that disciple would not die; yet Jesus had not said to him that he would not die; but, If I will that he tarry till I come, what is that to thee? 24. This is the disciple who testifieth of these things, and wrote these things; and we know that his testimony is true. 25. There are also many other things which Jesus did, which, if they were written every one, I think that even the world itself would not contain the books that would be written.
20. And Peter, turning about. We have in Peter an instance of our curiosity, which is not only superfluous, but even hurtful, when we are drawn aside from our duty by looking at others; for it is almost natural to us to examine the way in which other people live, instead of examining our own, and to attempt to find in them idle excuses. We willingly deceive ourselves by this semblance of apology, that other people are no better than we are, as if their indolence freed us from blame. Scarce one person in a hundred considers the import of those words of Paul,
Every man shall bear his own burden, (Galatians 6:5.)
In the person of one man, therefore, there is a general reproof of all who look around them in every direction, to see how other men act, and pay no attention to the duties which God has enjoined on themselves. Above all, they are grievously mistaken in this respect, that they neglect and overlook what is demanded by every man's special calling.
Out of ten persons it may happen that God shall choose one, that he may try him by heavy calamities or by vast labors, and that he shall permit the other nine to remain at ease, or, at least, shall try them lightly. Besides, God does not treat all in the same manner, but makes trial of every one as he thinks fit. As there are various kinds of Christian warfare, let every man learn to keep his own station, and let us not make inquiries like busybodies about this or that person, when the heavenly Captain addresses each of us, to whose authority we ought to be so submissive as to forget every thing else.
Whom Jesus loved. This circumlocution was inserted, in order to inform us what was the reason why Peter was induced to put the question which is here related; for he thought it strange that he alone should be called, and that John should be overlooked, whom Christ had always loved so warmly. Peter had, therefore, some apparently good reason for asking why no mention was made of John, as if Christ's disposition towards him had undergone a change. Yet Christ cuts short his curiosity, by telling him that he ought to obey the calling of God, and that he has no right to inquire what other people do.
22. If I will that he remain. It has been customary to take this sentence as detached, and to read the former clause affirmatively, I will that he tarry till I come; but this has been done through the ignorance of transcribers, not through the mistake of the translator; for he could not have been mistaken about the Greek word, but a single letter might easily creep into the Latin version, so as to alter the whole meaning. [237] The whole sentence, therefore, is a question, and ought to be read in immediate connection; for Christ intended to put his hand on his disciple, in order to keep him within the limits of his calling. "It is no concern of yours," says he, "and you have no right to inquire what becomes of your companion; leave that to my disposal; think only about yourself, and prepare to follow where you are called." Not that all anxiety about brethren is uncalled for but it ought to have some limit, so that it may be a…
Source · Public Domain (CC Public Domain Mark 1.0)
Jamieson–Fausset–Brown
2
Nathanael--(See on Mat 10:3).
Source · Public Domain (CC Public Domain Mark 1.0)
3
Peter saith unto them, I go a fishing--(See on Luk 5:11).
that night . . . caught nothing--as at the first miraculous draught (see on Luk 5:5); no doubt so ordered that the miracle might strike them the more by contrast. The same principle is seen in operation throughout much of Christ's ministry, and is indeed a great law of God's spiritual procedure with His people.
Source · Public Domain (CC Public Domain Mark 1.0)
4
Jesus stood--(Compare Joh 20:19, Joh 20:26).
but the disciples knew not it was Jesus--Perhaps there had been some considerable interval since the last manifestation, and having agreed to betake themselves to their secular employment, they would be unprepared to expect Him.
Source · Public Domain (CC Public Domain Mark 1.0)
5
Children--This term would not necessarily identify Him, being not unusual from any superior; but when they did recognize Him, they would feel it sweetly like Himself.
have ye any meat?--provisions, supplies, meaning fish.
They answered . . . No--This was in His wonted style, making them tell their case, and so the better prepare them for what was coming.
Source · Public Domain (CC Public Domain Mark 1.0)
6
he said unto them, Cast the net on the right side of the ship--no doubt, by this very specific direction, intending to reveal to them His knowledge of the deep and power over it.
Source · Public Domain (CC Public Domain Mark 1.0)
7
that disciple whom Jesus loved, said, It is the Lord--again having the advantage of his brother in quickness of recognition (see on Joh 20:8), to be followed by an alacrity in Peter all his own.
he was naked--his vest only on, worn next the body.
cast himself into the sea--the shallow part, not more than a hundred yards from the water's edge (Joh 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.
Source · Public Domain (CC Public Domain Mark 1.0)
8
the other disciples came in a little ship--by ship.
Source · Public Domain (CC Public Domain Mark 1.0)
9
they saw--"see."
a fire of coals, and fish laid thereon, and bread--By comparing this with Kg1 19:6, and similar passages, the unseen agency by which Jesus made this provision will appear evident.
Source · Public Domain (CC Public Domain Mark 1.0)
16 more notes on this passage are in the library.