After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. Simon 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.
But when day had already come, Jesus stood on the beach, yet the disciples didn’t know that it was Jesus. Jesus therefore said to them, “Children, have you anything to eat?” They answered him, “No.”
He 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.
That 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.
John Calvin 1540 · Public Domain On vv1, 3, 6, 7 1. After these things Jesus manifested himself again. The…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 7 In that, that Christ here is not only present,…
In that, that Christ here is not only present, but also eateth with his disciples, he giveth a most full assurance of his resurrection.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–7 1 After these things Jesus shewed himself again to…
1 After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
Ver. 1. After these things Jesus showed himself] Some have been of the opinion that this chapter was not written by John (because he concluded his history in the end of the last chapter), but added by some other, as the last chapter of Deuteronomy was to Moses’ writings. These should have observed, that in the former chapter those arguments only are set down by the evangelist that happened at Jerusalem for the manifestation of Christ’s resurrection; as in this chapter, those whereby he approved the truth of his resurrection in Galilee also, according to his promise, Mat 26:32; that they might believe and remember that Jesus Christ of the seed of David was verily raised from the dead according to the gospel, 2Ti 2:8: this being a doctrine of greatest consequence and comfort, 1Co 15:4. Peter thought himself sufficiently assured of it, and therefore said, I go a fishing; but he was deceived, and needed further confirmation.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–7 After three several appearances of Christ to his disciples,…
After three several appearances of Christ to his disciples, which hitherto were all of them in Jerusalem, Christ showed himself again to them in Galilee, whither he had ordered his disciples to go, promising there to meet them, Mat 26:32; Mar 16:7. Here the occasion and circumstances of this his third appearance are related by St. John.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 2, 4, 7 The foregoing chapter acquainted us with several appearances of…
The foregoing chapter acquainted us with several appearances of Christ to his disciples after his resurrection, all which were in Jerusalem.
This chapter acquaints us with his appearing to his disciples in Galilee, whither he had ordered his disciples to go, promising there to meet them. Jerusalem now becomes a forsaken place, a people abandoned to destruction; Christ will not show himself openly to them, but Galilee was a place where Christ’s ministry had found better acceptance; to Galilee therefore doth he go. Such places wherein Christ is most welcome to preach, shall be most honoured with his presence: Jesus showed himself to his disciples at the sea of Tiberias, called elsewhere the sea of Galilee.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v1 We have here an account of Christ's appearance to…
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.
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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 be idling. Those who would give an account of their time with joy should contrive to fill up the vacancies of it, to gather up the fragments of it. (2.) That they might help to maintain themselves and not be burdensome to any. While their Master was with them those who ministered to him were kind to them; but now that the bridegroom was taken from them they must fast in those days, and therefore their own hands, as Paul's, must minister to their necessities and for this reason Christ asked them, Have you any meat? This teaches us with quietness to work and eat our own bread.
2. Their disappointment in their fishing. That night they caught nothing, though, it is probable, they toiled all night, as Luk 5:5. See the vanity of this world; the hand of the diligent often returns empty. Even good men may come short of desired success in their honest undertakings. We may be in the way of our duty, and yet not prosper. Providence so ordered it that all that night they should catch nothing, that the miraculous draught of fishes in the morning might be the more wonderful and the more acceptable. In those disappointments which to us are very grievous God has often designs that are very gracious. Man has indeed a dominion over the fish of the sea, but they are not always at his beck; God only knows the paths of the sea, and commands that which passeth through them.
III. After what manner Christ made himself known to them. It is said (Joh 21:1), He showed himself. His body, though a true and real body, was raised, as ours will be, a spiritual body, and so was visible only when he himself was pleased to make it so; or, rather, came and removed so quickly that it was here or there in an instant, in a moment, in the twinkling of an eye. Four things are observable in the appearance of Christ to them: -
1. He showed himself to them seasonably (Joh 21:4): When the morning was now come, after a fruitless night's toil, Jesus stood on the shore. Christ's time of making himself known to his people is when they are most at a loss. When they think they have lost themselves, he will let them know that they have not lost him. Weeping may endure for a night; but joy comes, if Christ comes, in the morning. Christ appeared to them, not walking upon the water, because, being risen from the dead, he was not to be with them as he had been; but standing upon the shore, because now they were to make towards him. Some of the ancients put this significancy upon it, that Christ, having finished his work, was got through a stormy sea, a sea of blood, to a safe and quiet shore, where he stood in triumph; but the disciples, having their work before them, were yet at sea, in toil and peril. It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to him.
2. He showed himself to them gradually. The disciples, though they had been intimately acquainted with him, knew not, all at once, that it was Jesus. Little expecting to see him there, and not looking intently upon him, they took him for some common person waiting the arrival of their boat, to buy their fish. Note, Christ is often nearer to us than we think he is, and so we shall find afterwards, to our comfort.
3. He showed himself to them by an instance of his pity, Joh 21:5. He called to them, Children, paidia - "Lads, have you any meat? Have you caught any fish?" Here, (1.) The compellation is very familiar; he speaks unto them as unto his sons, with the care and tenderness of a father: Children. Though he had now entered upon his exalted state, he spoke to his disciples with as much kindness and affection as ever. They were not children in age, but they were his children, the children which God had given him. (2.) The question is very kind: Have you any meat? He asks as a tender father concerning his children whether they be provided with that which is fit for them, that if they be not, he may take care for their supply. Note, The Lord is for the body, Co1 6:13. Christ takes cognizance of the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Verily they shall be fed, Psa 27:3. Christ looks into the cottages of the poor, and asks, Children, have you any meat? thereby inviting them to open their case before him, and by the prayer of faith to make their requests known to him: and then let them be careful for nothing; for Christ takes care of them, takes care for them. Christ has herein set us an example of compassionate concern for our brethren. There are many poor householders disabled for labour, or disappointed in it, that are reduced to straits, whom the rich should enquire after thus, Have you any meat? For the most necessitous are commonly the least clamorous. To this question the disciples gave a short answer, and, some think, with an air of discontent and peevishness. They said, No; not giving him any such friendly and respectful title as he had given them. So short do the best come in their returns of love to the Lord Jesus. Christ put the question to them, not because he did not know their wants, but because he would know them from them. Those that would have supplies from Christ must own themselves empty and needy.
4. He showed himself to them by an instance of his power; and this perfected the discovery (Joh 21:6): he ordered them to cast the net on the right side of the ship, the contrary side to what they had been casting it on; and then they, who were going home empty-handed, were enriched with a great draught of fishes. Here we have, (1.) The orders Christ gave them, and the promise annexed to those orders: Cast the net there in such a place, and you shall find. He from whom nothing is hid, no, not the inhabitants under the waters (Job 26:5), knew on what side of the ship the shoal of fishes was, and to that side he directs them. Note, Divine providence extends itself to things most minute and contingent; and they are happy that know how to take hints thence in the conduct of their affairs, and acknowledge it in all their ways. (2.) Their obedience of these orders, and the good success of it. As yet they knew not that it was Jesus; however, they were willing to be advised by any body, and did not bid this supposed stranger mind his own business and not meddle with theirs, but took his counsel; in being thus observant of strangers, they were obedient to their Master unawares. And it sped wonderfully well; now they had a draught that paid them for all their pains. Note, Those that are humble, diligent, and patient (though their labours may be crossed) shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles and fruitless attempts. There is nothing lost by observing Christ's orders. Those are likely to speed well that follow the rule of the word, the guidances of the Spirit, and the intimations of Providence; for this is casting the net on the right side of the ship. Now the draught of fishes may be considered, [1.] As a miracle in itself: and so it was designed to prove that Jesus Christ was raised in power, though sown in weakness, and that all things were put under his feet, the fishes of the sea not excepted. Christ manifests himself to his people by doing that for them which none else can do, and things which they looked not for. [2.] As a mercy to them; for the seasonable and abundant supply of their necessities. When their ingenuity and industry failed them, the power of Christ came in opportunely for their relief; for he would take care that those who had left all for him should not want any good thing. When we are most at a loss, Jehovah - jireh. [3.] As the memorial of a former mercy, with which Christ had formerly recompensed Peter for the loan of his boat, Luk 5:4, etc. This miracle nearly resembled that, and could not but put Peter in mind of it, which helped him to improve this; for both that and this affected him much, as meeting him in his own element, in his own employment. Latter favours are designed to bring to mind former favours, that eaten bread may not be forgotten. [4.] As a mystery, and very significant of that work to which Christ was now with an enlarged commission sending them forth. The prophets had been fishing for souls, and caught nothing, or very little; but the apostles, who let down the net at Christ's word, had wonderful success. Many were the children of the desolate, Gal 4:27. They themselves, in pursuance of their former mission, when they were first made fishers of men, had had small success in comparison with what they should now have. When, soon after this, three thousand were converted in one day, then the net was cast on the right side of the ship. It is an encouragement to Christ's ministers to continue their diligence in their work. One happy draught, at length, may be sufficient to repay many years of toil at the gospel net.
IV. How the disciples received this discovery which Christ made of himself, Joh 21:7, Joh 21:8, where we find,
1. That John was the most intelligent and quick-sighted disciple. He whom Jesus loved was the first that said, It is the Lord; for those whom Christ loves he will in a special manner manifest himself to: his secret is with his favourites. John had adhered more closely to his Master in his sufferings than any of them: and therefore he has a clearer eye and a more discerning judgment than any of them, in recompence for his constancy. When John was himself aware that it was the Lord, he communicated his knowledge to those with him; for this dispensation of the Spirit is given to every one to profit withal. Those that know Christ themselves should endeavor to bring others acquainted with him; we need not engross him, there is enough in him for us all. John tells Peter particularly his thoughts, that it was the Lord, knowing he would be glad to see him above any of them. Though Peter had denied his Master, yet, having repented, and being taken into the communion of the disciples again, they were as free and familiar with him as ever.
2. That Peter was the most zealous and warm-hearted disciple; for as soon as he heard it was the Lord (for which he took John's word) the ship could not hold him, nor could he stay till the bringing of it to shore, but into the sea he throws himself presently, that he might come first to Christ. (1.) He showed his respect to Christ by girding his fisher's coat about him that he might appear before his Master in the best clothes he had, and to rudely rush into his presence, stripped as he was to his waistcoat and drawers, because the work he was about was toilsome, and he was resolved to take pains in it. 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. When he walked upon the water to Christ (Mat 14:28, Mat 14:29), it was said, He came down out of the ship deliberately; but here it is said, He cast himself into the sea with precipitation; sink or swim, he would show his good-will and aim to be with Jesus. "If Christ suffer me," thinks he, "to drown, and come short of him, it is but what I deserve for denying him." Peter had had much forgiven, and made it appear he loved much by his willingness to run hazards, and undergo hardships, to come to him. Those that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to him. And it is a laudable contention amongst Christ's disciples to strive who shall be first with him.
3. That the rest of the disciples were careful and honest hearted. Though they were not in such a transport of zeal as to throw themselves into the sea, like Peter, yet they hastened in the boat to the shore, and made the best of their way (Joh 21:8): The other disciples, and John with them, who had first discovered that it was Christ, came slowly, yet they came to Christ. Now here we may observe, (1.) How variously God dispenses his gifts. Some excel, as Peter and John; are very eminent in gifts and graces, and are thereby distinguished from their brethren; others are but ordinary disciples, that mind their duty, and are faithful to him, but do nothing to make themselves remarkable; and yet both the one and the other, the eminent and the obscure, shall sit down together with Christ in glory; nay, and perhaps the last shall be first. Of those that do excel, some, like John, are eminently contemplative, have great gifts of knowledge, and serve the church with them; others, like Peter, are eminently active and courageous, are strong, and do exploits, and are thus very serviceable to their generation. Some are useful as the church's eyes, others as the church's hands, and all for the good of the body. (2.) What a great deal of difference there may be between some good people and others in the way of their honouring Christ, and yet both accepted of him. Some serve Christ more in acts of devotion, and extraordinary expressions of a religious zeal; and they do well, to the Lord they do it. Peter ought not to be censured for casting himself into the sea, but commended for his zeal and the strength of his affection; and so must those be who, in love to Christ, quit the world, with Mary, to sit at his feet. But others serve Christ more in the affairs of the world. They continue in that ship, drag the net, and bring the fish to shore, as the other disciples here; and such ought not to be censured as worldly, for they, in their place, are as truly serving Christ as the other, even in serving tables. If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be. (3.) That there are several ways of bringing Christ's disciples to shore to him from off the sea of this world. Some are brought to him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to him by a natural death, dragging the net, which is less terrible; but both meet at length on the safe and quiet shore with Christ.
V. What entertainment the Lord Jesus gave them when they came ashore.
1. He had provision ready for them. When they came to land, wet and cold, weary and hungry, they found a good fire there to warm them and dry them, and fish and bread, competent provision for a good meal. (1.) We need not be curious in enquiring whence this fire, and fish, and bread, came, any more than whence the meat came which the ravens brought to Elijah. He that could multiply the loaves and fishes that were could make new ones if he pleased, or turn stones into bread, or send his angels to fetch it, where he knew it was to be had. It is uncertain whether this provision was made ready in the open air, or in some fisher's cabin or hut upon the shore; but here was nothing stately or delicate. We should be content with mean things, for Christ was. (2.) We may be comforted in this instance of Christ's care of his disciples; he has wherewith to supply all our wants, and knows what things we have need of. He kindly provided for those fishermen, when they came weary from their work; for verily those shall be fed who trust in the Lord and do good. It is encouraging to Christ's ministers, whom he hath made fishers of men, that they may depend upon him who employs them to provide for them; and if they should miss of encouragement in this world, should be reduced as Paul was to hunger, and thirst, and fastings often, let them content themselves with what they have here; they have better things in reserve, and shall eat and drink with Christ at his table in his kingdom, Luk 22:30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luk 24:42), and now, as a friend, he returned their kindness, and entertained them with one; nay, in the draught of fishes, he repaid them more than a hundred fold.
2. He called for some of that which they had caught, and they produced it, Joh 21:10, Joh 21:11. Observe here,
(1.) The command Christ gave them to bring their draught of fish to shore: "Bring of the fish hither, which you have now caught, and let us have some of them;" not as if he needed it; and could not make up a dinner for them without it; but, [1.] He would have them eat the labour of their hands, Psa 128:2. What is got by God's blessing on our own industry and honest labour, if withal God give us power to eat of it, and enjoy good in our labour, hath a peculiar sweetness in it. It is said of the slothful man that he roasteth not that which he took in hunting; he cannot find in his heart to dress what he has been at the pains to take, Pro 12:27. But Christ would hereby teach us to use what we have. [2.] He would have them taste the gifts of his miraculous bounty, that they might be witnesses both of his power and of his goodness. The benefits Christ bestows upon us are not to be buried and laid up, but to be used and laid out. [3.] He would give a specimen of the spiritual entertainment he has for all believers, which, in this respect, is most free and familiar - that he sups with them, and they with him; their graces are pleasing to him, and his comforts are so to them; what he works in them he accepts from them. [4.] Ministers, who are fishers of men, must bring all they catch to their Master, for on him their success depends.
(2.) Their obedience to this command, Joh 21:11. It was said (Joh 21:6), They were not able to draw the net to shore, for the multitude of fishes; that is, they found it difficult, it was more than they could well do; but he that bade them bring it to shore made it easy. Thus the fishers of men, when they have enclosed souls in the gospel net, cannot bring them to shore, cannot carry on and complete the good work begun, without the continued influence of the divine grace. If he that helped us to catch them, when without his help we should have caught nothing, do not help us to keep them, and draw them to land, by building them up in their most holy faith, we shall lose them at last, Co1 3:7. Observe, [1.] Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (Joh 21:7), had shown a more zealous affection to his Master's person than any of them, so in this he showed a more ready obedience to his Master's command; but all that are faithful are not alike forward. [2.] The number of the fishes that were caught. They had the curiosity to count them, and perhaps it was in order to the making of a dividend; they were in all a hundred and fifty three, and all great fishes. These were many more than they needed for their present supply, but they might sell them, and the money would serve to bear their charges back to Jerusalem, whither they were shortly to return. [3.] A further instance of Christ's care of them, to increase both the miracle and the mercy: For all there were so many, and great fishes too, yet was not the net broken; so that they lost none of their fish, nor damaged their net. It was said (Luk 5:6), Their net broke. Perhaps this was a borrowed net, for they had long since left their own; and, if so, Christ would teach us to take care of what we have borrowed, as much as if it were our own. It was well that their net did not break, for they had not now the leisure they had formerly had to mend their nets. The net of the gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God.
3. He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine.
(1.) See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. This kind invitation may be alluded to, to illustrate, [1.] The call Christ gives his disciples into communion with him in grace here. All things are now ready; Come, and dine. Christ is a feast; come, dine upon him; his flesh is meat indeed, his blood drink indeed. Christ is a friend; come, dine with him, he will bid you welcome, Sol 5:1. [2.] The call he will give into the fruition of him in glory hereafter: Come, ye blessed of my Father; come, and sit down with Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his friends and followers; there is room and provision enough for them all.
(2.) See how reverent the disciples were before Christ. They were somewhat shy of using the freedom he invited them to, and, by his courting them to their meat, it should seem that they stood pausing. Being to eat with a ruler, such a ruler, they consider diligently what is before them. None of them durst ask him, Who art thou? Either, [1.] Because they would not be so bold with him. Though perhaps he appeared now in something of a disguise at first, as to the two disciples when their eyes were holden that they should not know him, yet they had very good reason to think it was he, and could be no other. Or, [2.] Because they would not so far betray their own folly. When he had given them this instance of his power and goodness, they must be stupid indeed if they questioned whether it was he or no. When God, in his providence, has given us sensible proofs of his care for our bodies, and has given us, in his grace, manifest proofs of his good-will to our souls, and good work upon them, we should be ashamed of our distrusts, and not dare to question that which he has left us no room to question. Groundless doubts must be stifled, and not started.
4. He carved for them, as the master of the feast, Joh 21:13. Observing them to be still shy and timorous, he comes, and takes bread himself, and gives them, some to each of them, and fish likewise. No doubt he craved a blessing and gave thanks (as Luk 24:30), but, it being his known and constant practice, it did not need to be mentioned. (1.) The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely. Hunger is the best sauce. Christ, though he entered upon his exalted state, showed himself alive by eating, not showed himself a prince by feasting. Those that could not content themselves with bread and fish, unless they had sauce and wine, would scarcely have found in their hearts to dine with Christ himself here. (2.) Christ himself began. Though, perhaps, having a glorified body, he needed not eat, yet he would show that he had a true body, which was capable of eating. The apostles produced this as one proof of his resurrection, that they had eaten and drank with him, Act 10:41. (3.) He gave the meat about to all his guests. He not only provided it for them, and invited them to it, but he himself divided it among them, and put it into their hands. Thus to him we owe the application, as well as the purchase, of the benefits of redemption. He gives us power to eat of them.
The evangelist leaves them at dinner, and makes this remark (Joh 21:14): This is now the third time that Jesus showed himself alive to his disciples, or the greater part of them. This is the third day; so some. On the day he rose he appeared five times; the second day was that day seven-night; and this was the third. Or this was his third appearance to any considerable number of his disciples together; though he had appeared to Mary, to the women, to the two disciples, and to Cephas, yet he had but twice before this appeared to any company of them together. This is taken notice of, [1.] For confirming the truth of his resurrection; the vision was doubled, was trebled, for the thing was certain. Those who believed not the first sign would be brought to believe the voice of the latter signs. [2.] As an instance of Christ's continued kindness to his disciples; once, and again, and a third time, he visited them. It is good to keep account of Christ's gracious visits; for he keeps account of them, and they will be remembered against us if we walk unworthily of them, as they were against Solomon, when he was reminded that the Lord God of Israel had appeared unto him twice. This is now the third; have we made a due improvement of the first and second? See Co2 12:14. This is the third, perhaps it may be the last.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–7 There were together,.... In one place, in one house,…
There were together,.... In one place, in one house, in some town, or city of Galilee, not far from the sea of Tiberias; nor, as very likely, far from the mountain where Christ had promised to meet them. Simon Peter, who though he had denied his Lord, dearly loved him, and truly believed in him, kept with the rest of his disciples, and was waiting for another interview with him:
and Thomas, called Didymus; who, though for a while an unbeliever with respect to the resurrection of Christ, was now fully assured of it, and, for the future, was unwilling to lose any opportunity of meeting with his risen Lord.
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And Nathanael of Cana in Galilee; an Israelite indeed, in whom there was no guile. Dr. Lightfoot thinks he is the same with Bartholomew, and so one of the eleven. The Syriac version reads it, "Cotne", and the Persic, Catneh of Galilee; no doubt the same place is meant, where Jesus turned water into wine, of which Nathanael was an inhabitant:
and the sons of Zebedee; who were James, whom Herod killed with the sword, and John, the writer of this Gospel:
and two other of his disciples; who are thought to be Andrew and Philip; which is very likely, since they were both of Bethsaida, Joh 1:44 a city in Galilee, and not far from the sea of Tiberias. Andrew is particularly mentioned by Nonnus: so that here were seven of them in all; four of them, according to this account, being wanting; who must be James the less, the brother of our Lord, Judas called Lebbaeus, and surnamed Thaddaeus, Simon the Canaanite, or Zealot, and Matthew the publican.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 4, 6, 7 There were together - At home, in one house.
There were together - At home, in one house.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 4, 5, 6, 7 Jesus shows himself to the disciples at the sea…
CHAPTER XXI.
Jesus shows himself to the disciples at the sea of
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Tiberias, 1-5.
The miraculous draught of fishes, 6-11.
He dines with his disciples, 12-14.
Questions Peter concerning his love to him, and gives him
commission to feed his sheep, 15-17.
Foretells the manner of Peter's death, 18, 19.
Peter inquires concerning John, and receives an answer that was
afterwards misunderstood, 20-23.
John's concluding testimony concerning the authenticity of his
Gospel, and the end for which it was written, 24, 25.
NOTES ON CHAP. XXI.
Verse 1. Jesus showed himself again] After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: Mt 28:7; Mr 16:7. This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, Mt 28:16, has but just mentioned it: of it the rest of the evangelists say nothing, and this is the reason why John gives it so particularly.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 7 Joh 21:1. After these things, &c. — Grotius thinks…
Joh 21:1. After these things, &c. — Grotius thinks this whole chapter was written by some of the elders of the church of Ephesus, and added to the rest of the book by the approbation of that society, as agreeable to the relations which they had heard from the mouth of St. John: and Le Clerc follows him in this conjecture; but Dr. Mill has taken pains to invalidate it; (Prolegom., p. 249;) and the beginning of Joh 21:24, destroys the force of Grotius’s arguments from the latter part of it. Jesus showed himself again to the disciples, &c. — Our Lord having first by the angels, and then in person, ordered his disciples to go home to Galilee, with a promise that they should see him there, it is reasonable to think that they would depart as soon as possible. Wherefore when they were come to their respective homes, and were employed in their former occupation of fishing, Jesus showed himself to them, as is related in the following verses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–7 The sea of Tiberias - Called also the Sea…
The sea of Tiberias - Called also the Sea of Galilee, being situated in Galilee. See the notes at Mat 4:18. In this place Jesus had promised to meet them, Mar 14:28; Mar 16:7; Mat 26:32; Mat 28:10. This interview of Jesus is but just mentioned by Matthew Mat 28:16, and is omitted by both Mark and Luke. This is the reason why John relates so particularly what occurred there. Galilee was a retired place where they would be free from danger, and was therefore a safe and convenient situation for Jesus to meet them, in order to give them his last instructions.
On this wise - Thus. In this manner.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 5, 7 How comes it that Peter, after his conversion, should…
How comes it that Peter, after his conversion, should return to his fishing, when Jesus Christ had said, that he that sets his hand to the plough, and looks back, is not worthy of the kingdom of heaven? The employments they applied to before their conversion, without being guilty of sin, these they might, without fault, exercise, after their conversion: therefore Peter returned to his fishing; but St. Matthew never returned to his custom-house, because when once converted, we never can be allowed to give ourselves to these employments, which of themselves lead to sin. And there are many pursuits which can scarcely, or not at all, be followed without sin. (St. Gregory, hom. xxiv. in Evan.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 John Chapter 21
John Chapter 21
The next chapter, while rendering a fresh testimony to the resurrection of Jesus, gives us-toJohn 21:13-a picture of the millennial work of Christ; from thence to the end, the especial portions of Peter and John in connection with their service to Christ. The application is limited to the earth, for they had known Jesus on earth. It is Paul who will give us the heavenly position of Christ and the assembly. But he has no place here.
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Led by Peter, several of the apostles go a fishing. The Lord meets them in the same circumstances as those in which He found them at the beginning, and reveals Himself to them in the same manner. John at once understands that it is the Lord. Peter, with his usual energy, casts himself into the sea to reach Him.
Observe here, that we find ourselves again upon the ground of the historic Gospels-that is to say, that the miracle of the draught of fishes identifies itself with the work of Christ on earth, and is in the sphere of His former association with His disciples. It is Galilee, not Bethany. It has not the usual character of the doctrine of this Gospel, which presents the divine Person of Jesus, outside all dispensation, here below; raising our thoughts above all such subjects. Here (at the end of the Gospel and of the sketch given in chapter 20 of the result of the manifestation of His divine Person and of His work) the evangelist comes for the first time on the ground of the synoptics, of the manifestation and coming fruits of Christ’s connection with earth. Thus the application of the passage to this point is not merely an idea which the narrative suggests to the mind, but it rests upon the general teaching of the word.
Still there is a notable difference between that which took place at the beginning and here. In the former scene the ships began to sink, the nets broke. Not so here, and the Holy Ghost marks this circumstance as distinctive: Christ’s millennial work is not marred. He is there after His resurrection, and that which He performs does not rest, in itself, on man’s responsibility as to its effect here below: the net does not break. Also, when the disciples bring the fish which they had caught, the Lord has some already there. So shall it be on earth at the end. Before His manifestation He will have prepared a remnant for Himself on the earth; but after His manifestation He will gather a multitude also from the sea of nations.
Another idea presents itself. Christ is again as in companionship with His disciples. “Come,” says He, “and dine.” There is no question here of heavenly things, but of the renewing of His connection with His people in the kingdom. All this does not immediately belong to the subject of this Gospel, which leads us higher. Accordingly it is introduced in a mysterious and symbolical manner. This appearance of Christ’s is spoken of as His third manifestation. I doubt His manifestation on earth before His death being included in the number. I would rather apply it to that which, first, after His resurrection, gave rise to the gathering together of the saints as an assembly; secondly, to a revelation of Himself to the Jews after the manner of that which is presented in the Song of Songs; and lastly here to the public display of His power, when He shall already have gathered the remnant together. His appearing like the lightning is outside all these things. Historically the three appearances were-the day of His resurrection; the following first day of the week; and His appearance at the sea of Galilee.
Afterwards, in a passage full of ineffable grace, He entrusts Peter with the care of His sheep (that is, I doubt not, of His Jewish sheep; he is the apostle of the circumcision), and leaves to John an indefinite period of sojourn upon earth. His words apply much more to their ministry than to their persons, with the exception of one verse referring to Peter. But this demands a little more development.
The Lord begins with the full restoration of Peter’s soul. He does not reproach him with his fault, but judges the source of evil that produced it-self-confidence. Peter had declared, that if all should deny Jesus, yet he at least would not deny Him. The Lord therefore asks him, “Lovest thou me more than do these?” and Peter is reduced to acknowledge that it required the omniscience of God to know that he, who had boasted of having more love than all others for Jesus, had really any affection for Him at all. And the question thrice repeated must indeed have searched the depths of his heart. Nor was it till the third time that he says, “Thou knowest all things; thou knowest that I love thee.” Jesus did not let his conscience go until he had come to this. Nevertheless the grace which did this for Peter’s good-the grace which had followed him in spite of everything, praying for him before he felt his need or had committed the fault-is perfect here also. For, at the moment when it might be thought that at the utmost he would be re-admitted through divine forbearance, the strongest testimony of grace is lavished upon him. When humbled by his fall, and brought to entire dependence upon grace, all-abounding grace displays itself. The Lord commits that which He most loved to him-the sheep whom He had just redeemed. He commits them to Peter’s care. This is the grace which surmounts all that man is, which is above all that man is; which consequently produces confidence, not in self, but in God, as One whose grace can always be trusted in, as being full of grace and perfect in that grace which is above everything, and is always itself; grace which makes us able to accomplish the work of grace towards-whom?-man who needs it. It creates confidence in proportion to the measure in which it acts.
I think that the Lord’s words apply to the sheep already known to Peter; and with whom only Jesus had been in daily connection; who would naturally be before His mind, and that in the scene which we see this chapter puts before us-the sheep of the house of Israel.
It appears to me that there is progression in that which the Lord says to Peter. He asks, “Lovest thou me more than do these?” Peter says, “Thou knowest that I have affection for thee.” Jesus replies, “Feed my lambs.” The second time He says only, “Lovest thou me?” omitting the comparison between Peter and the rest, and his former pretension. Peter repeats the declaration of his affection. Jesus says to him, “Shepherd my sheep.” The third time He says, “Hast thou affection for me?” using Peter’s own expression; and on Peter’s replying, as we have seen, seizing this use of his words by the Lord, He says, “Feed my sheep.” The links between Peter and Christ known on earth made him fit to pasture the flock of the Jewish remnant-to feed the lambs, by shewing them the Messiah as He had been, and to act as a shepherd, in guiding those that were more advanced, and in supplying them with food.
But the grace of the loving Saviour did not stop here. Peter might still feel the sorrow of having missed such an opportunity of confessing the Lord at the critical moment. Jesus assures him that if he had failed in doing so of his own will, he should be allowed to do it by the will of God; and as when young he girded himself, others should gird him when old and carry him whither he would not. It should be given him by the will of God to die for the Lord, as he had formerly declared himself ready to do in his own strength. Now also that Peter was humbled and brought entirely under grace-that he knew he had no strength-that he felt his dependence on the Lord, his utter inefficiency if he trusted to his own power-now, I repeat, the Lord calls Peter to follow Him; which he had pretended to do, when the Lord had told him he could not. It was this that his heart desired. Feeding those whom Jesus had continued to feed until His death, he should see Israel reject everything, even as Christ had seen them do; and his own work end, even as Christ had seen His work end (the judgment ready to fall, and beginning at the house of God). Finally, what he had pretended to do and could not, he would now do-follow Christ to prison and to death.
Then comes the history of the disciple whom Jesus loved. John having, no doubt, heard the call addressed to Peter, follows also himself; and Peter, linked with him, as we have seen, by their common love to the Lord, inquires what should happen to him likewise. The Lord’s answer announces the portion and ministry of John, but, as it appears to me, in connection with the earth. But the Lord’s enigmatical expression is, nevertheless, as remarkable as it is important: “If I will that he tarry till I come, what is that to thee?” They thought, in consequence, that John would not die. The Lord did not say so-a warning not to ascribe a meaning to His words, instead of receiving one; and at the same time shewing our need of the Holy Spirit’s help; for the words literally might be so taken. Giving heed myself, I trust, to this warning, I will say what I think to be the meaning of the Lord’s words, which I do not doubt to be so-a meaning which gives a key to many other expressions of the same kind.
In the narrative of the Gospel, we are in connection with the earth (that is, the connection of Jesus with the earth). As planted on earth at Jerusalem, the assembly, as the house of God, is formally recognised as taking the place of the house of Jehovah at Jerusalem. The history of the assembly, as thus formally established as a centre on earth, ended with the destruction of Jerusalem. The remnant saved by the Messiah was no longer to be in connection with Jerusalem, the centre of the gathering of the Gentiles. In this sense the destruction of Jerusalem put an end judicially to the new system of God upon earth-a system promulgated by Peter (Act 3:1-26); with regard to which Stephen declared to the Jews their resistance to the Holy Ghost, and was sent, as it were, as a messenger after Him who was gone to receive the kingdom and to return; while Paul-elected from among those enemies of the good news still addressed to the Jews by the Holy Ghost after the death of Christ, and separated from Jews and Gentiles, in order to be sent to the latter-performs a new work that was hidden from the prophets of old, namely, the gathering out of a heavenly assembly without distinction of Jew or Gentile.
The destruction of Jerusalem put an end to one of these systems, and to the existence of Judaism according to the law and the promises, leaving only the heavenly assembly. John remained-the last of the twelve-until this period, and after Paul, in order to watch over the assembly as established on that footing, that is, as the organised and earthly frame-work (responsible in that character) of the testimony of God, and the subject of His government on the earth. But this is not all. In his ministry John went on to the end, to the coming of Christ in judgment to the earth; and he has linked the judgment of the assembly, as the responsible witness on earth, with the judgment of the world, when God shall resume His connection with the earth in government (the testimony of the assembly being finished, and it having been caught up, according to its proper character, to be with the Lord in heaven).
Thus the Apocalypse presents the judgment of the assembly on earth, as the formal witness for the truth; and then passes on to God’s resumption of the government of the earth, in viewof the establishment of the Lamb upon the throne, and the setting aside of the power of evil. The heavenly character of the assembly is only found there, when its members are exhibited on thrones as kings and priests, and when the marriage of the Lamb takes place in heaven. The earth-after the Seven Churches-has no longer the heavenly testimony. It is not the subject, either in the seven assemblies, or in the properly so-called prophetic part. Thus, taking the assemblies as such in those days, the assembly according to Paul is not seen there. Taking the assemblies as descriptions of the assembly, the subject of God’s government on earth, we have it until its final rejection; and the history is continuous, and the prophetic part immediately connected with the end of the assembly: only, in place of it, we have the world and then the Jews. [71] The coming of Christ therefore, which is spoken of at the end of the Gospel, is His manifestation on earth; and John, who lived in person until the close of all that was introduced by the Lord in connection with Jerusalem, continues here, in his ministry, until the manifestation of Christ to the world.
In John, then, we have two things. On the one hand, his ministry, as far as connected with dispensation and with the ways of God, does not go beyond that which is earthly: the coming of Christ, is His manifestation to complete those ways, and to establish the government of God. On the other hand, he links us with the Person of Jesus, who is above and outside all dispensations, and all the dealings of God, save as being the manifestation of God Himself. John does not enter upon the ground of the assembly as Paul sets it forth. It is either Jesus personally, or the relations of God with the earth. [72] His epistle presents the reproduction of the life of Christ in ourselves, guarding us thus from all pretensions of perverse teachers. But by these two parts of the truth, we have a precious sustainment of faith given to us, when all that belongs to the body of testimony may fail: Jesus, personally the object of faith in whom we know God; the life itself of God, reproduced in us, as being quickened by Christ. This is for ever true, and this is eternal life, if we were alone without the assembly on earth: and it leads us over its ruins, in possession of that which is essential, and of that which will abide for ever. The government of God will decide all the rest: only it is our privilege and duty to maintain Paul’s part of the testimony of God, as long as through grace we can.
Remark also that the work of Peter and Paul is that of gathering together, whether it be in circumcision or the Gentiles. John is conservative, maintaining that which is essential in eternal life. He relates the judgment of God in connection with the world, but as a subject that is outside his own relations with God, which are given as an introduction and exordium to the Apocalypse. He follows Christ when Peter is called, because, although Peter was occupied, as Christ had been, with the call of the Jews, John-without being called to that work-followed Him on the same ground. The Lord explains it, as we have seen.
Verses 24, 25 are a kind of inscription on the book. John has not related all that Jesus did, but that which revealed Him as everlasting life. As to His works, they could not be numbered.
Here, thanks be to God, are these four precious books laid open, as far as God has enabled me to do so, in their great principles. Meditation on their contents in detail, I must leave to each individual heart, assisted by the mighty operation of the Holy Ghost; for if studied in detail, one might almost say with the apostle that the world would not contain the books that should be written. May God in His grace lead souls into the enjoyment of the inexhaustible streams of grace and truth in Jesus which they contain!
Footnotes for John Chapter 21
71: Thus we have in the ministerial life, and in the teaching, of Peter and John, the whole religious earthly history from the beginning to the end; commencing with the Jews in continuation of the relations of Christ with them, traversing the whole Christian epoch, and finding itself again, after the close of the earthly history of the assembly, on the ground of God’s relationship to the world (comprising the Jewish remnant) in view of the introduction of the First-born into the world (the last glorious event terminating the history which began with His rejection). Paul is on very different ground. He sees the assembly, as the body of Christ, united to Him in heaven.
72: John presents the Father manifested in the Son, God declared by the Son in the bosom of the Father, and that withal as eternal life-God to us, and life. Paul is employed to reveal our presentation to God in Him. Though each alludes in passing to the other point, one is characterised by the presentation of God to us, and eternal life given, the other, by our presentation to God.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 John 21.
III
EPILOGUE TO THE GOSPEL. CHRIST’S POST-HISTORIC RULE IN THE WORLD UNTIL THE COMPLETED GLORIFICATION OF THE WORLD, OR UNTIL CHRIST’S COMING AGAIN; SYMBOLICALLY PRESENTED IN PARTICULAR ITEMS OF THE RESURRECTION-HISTORY
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John 21.
I
THE MANIFESTATION OF THE RISEN ONE AT THE GALILEAN SEA, AS A SYMBOL OF THE FUTURE RELATION AND CONDUCT OF CHRIST TOWARDS THE APOSTOLIC CHURCH IN THIS WORLD
Joh_21:1-14.
1 After these things Jesus1 shewed [he manifested] himself again to the disciples at the sea [lake] of Tiberias; and on this wise shewed he himself [and he manifested himself in this manner]. 2There were together Simon’ Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other 3[others] of his disciples. Simon Peter saith unto them, I go [ὑπάγω] a fishing. They say unto him, We also go [come, ἐρχόμεθα] with thee. They went forth, and entered into a [the, τό] ship immediately [omit immediately]2; and [in] that night they caught nothing. 4But when the morning was now come [when the morning was already coming on, πρωΐας δὲ ἤδη γενομένης3 Jesus stood on4 the shore; but the disciples knew not that it was Jesus. 5Then Jesus saith unto them, Children, have ye any meat [any fish, or, anything to eat, προσφάγιον]? They answered him, No. 6And he said unto them, Cast the net on the right side of the ship, and ye shall [will] find. They cast therefore, and now they were not able to draw it for the multitude of [the, τῶν] fishes. 7Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, [girded on his outer garment], (for he was naked,) and did cast [threw] himself into the sea [lake]. 8And the other disciples came in a little ship [in the boat, τῷ πλοιαρίω], (for they were not far from land, but as it were 9 [only about] two hundred cubits,) dragging the net with [the] fishes. As soon then as they were come to land [or, went on shore], they saw [see, βλέπουσιν] a fire of coals there, and fish laid [lying, ἐπικείμενον] thereon, and bread. 10Jesus saith unto them, Bring of the fish which ye have now caught. 11Simon Peter went up [on board], and drew the net to land5 full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken [the net was not broken, or, rent].
12Jesus saith unto them, Come and dine [breakfast, ἀρισήσατε]6 And7 none of 13 the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh [the] bread, and giveth them, and [the] fish likewise. 14This is now the third time that Jesus shewed [manifested] himself to his disciples, after that he was risen from the dead.
EXEGETICAL AND CRITICAL
On the genuineness of Chap, 21., see the Introduction, p. 31. Along with the genuineness, we maintain the organic appertinency of the chapter to the entire Gospel, in antithesis to the view which debases it to an appendix. See the Introduction, p. 46; Leben Jesu, 3, p. 752. In respect to the discussions on the subject, see Lücke II., p. 805; Meyer [p. 662 ff.];8 Tholuck, p. 445 and others.
[The last chapter is generally regarded as a mere Appendix. Dr. Lange views it as the Epilogue which corresponds to the Prologue, (Joh_1:1-18), and presents, in typical outline, the post-resurrection history of Christ, His perpetual, spiritual presence in, and guidance of, the Church; as the Prologue presents His history before the Incarnation, and the body of the Gospel, His earthly history. Lange’s exegetical and doctrinal commentary of this plain, unassuming, yet most significant chapter, is exceedingly rich and ingenious, and leaves but little room for additions. Dr. V. W. Krummacher, the prince of German pulpit orators, told me in Elberfeld, on Easter Monday, 1844, after delivering a magnificent discourse on Joh_21:1-14, that he had prepared no less than fifteen different sermons on this section, and had found it inexhaustible in homiletical wealth. The other sections are equally rich. Ch. 20. is the Gospel for Easter Sunday. Ch. 21 the Gospel for the Easter-Week, as irradiated by the Sun of the Resurrection. It is a picture of Christian life, and the life of the Church, with its contrasts and changes,—festive joy and hard work, poverty and abundance, failure and success, humility and loftiness, activity and rest, losing and finding the Lord, longing for Him and rejoicing in His presence.
On the genuineness of this chapter, I add the testimonies of an English and an American scholar. Canon Westcott (in his excellent Introduction to the Study of the Gospels, Boston ed., p. 258,) says: “This last chapter (21) of his Gospel is in every way a most remarkable testimony to the influence of St. John’s person and writings. Differences of language, no less than the abruptness of its introduction and its substance, seem to mark it clearly as an addition to the original narrative; and the universal concurrence of all outward evidence, no less certainly establishes its claim to a place in the canonical book. It is a ratification of the Gospel, and yet from the lips of him who wrote it; it allows time for the circulation of a wide-spread error, and yet corrects the error by the authoritative explanation of its origin. The testimony, though upon the extreme verge of the Apostolic period, yet falls within it, and the Apostle, in the consciousness (as it seems) of approaching death, confirms again his earlier record, and corrects the mistaken notion, which might have cast doubt upon the words of the Lord.” Ezra Abbott, in his and Hackett’s ed. of Smith’s Bibl. Dict., vol. II, p. 1430, note b., maintains, with the best German commentators, that the 21st ch. contains almost all the peculiarities of John’s style, and that the points of difference are insignificant, compared with the striking agreement. He adds: “On the supposition, however, that the Gospel is not genuine, this Appendix presents a problem which seems to admit of no reasonable solution. What motive could there have been for adding such a supplement to a spurious work after the middle of the second century? Was it needful, fifty years or more after the Apostle’s death, to correct a false report, that it was promised him that he should not die? Or what dogmatic purpose could this addition serve? And how is its minuteness of detail, and its extraordinary agreement in style with the rest of the Gospel to be explained? It may be said that it was designed to give credit to the forged Gospel, by a pretended attestation. But was the whole chapter needed for this? And what credit could a fictitious work of that period derive from an anonymous testimony? Had such been the object, moreover, how strange that the Apostle John should not be named as the author! The only plausible explanation, then, of Joh_21:24-25, seems to be, that they are an attestation of the trustworthiness of the Gospel, by those who first put it into general circulation—companions and friends of the author, and well known to those to whom it was communicated; and the only plausible account of the first 23 verses of the chapter is, that they are a supplementary addition [?], which proceeded directly from the pen, or substantially from the dictation of the author of the rest of the Gospel.” The Johannean origin of John 21 is denied or doubted by Grotius, Clericus, Hammond, Semler, Paulus, Lücke, De Wette, Credner, Bleek, Baur, Keim, Scholten, etc; defended by Wetstein, Lampe, Eichhorn, Kuinoel, Hug, Guericke, Tholuck, Schleiermacher, Olshausen, Luthardt, Ebrard, Hengstenberg, Godet, Alford, Westcott, Wordsworth, (who, in a long note, p. 362, maintains a view somewhat similar to that of Dr. Lange). The latest hypothesis brought, out by Prof. Cassel, (1871), is that John wrote the 21st chapter, and endorsed the rest, which was originally written by his brother James. The first is true, the last is a worthless fancy.]
[The only argument worth mentioning against the Johannean origin of chap. 21, is derived from a few rare and unimportant expressions, as ἔρχεσθαι σύν (Joh_21:3) for the usual Johannean ἀκολουθεῖν; πρωΐας γενομένης (4) for πρωΐ and ἐξατάζειν (12); φέρειν (18) for ἄγειν. But these peculiarties are natural and easily explained from the context, and are more than counterbalanced by the number of Johannean words and phrases, as μετά ταῦτα (Joh_21:1), ἡ θάλασσα τῆς Τιβεριάδος (1), ὀψάριον (9, 10, 13),παιδια. (5), μέντοι. (4), the double ἀμήν (18). Ναθαναήλ, (2) for Bartholomew, the form Θωμᾶς ὁ λεγόμενος Δίδυμος (2), Σίμων Πέτρος (2, 3, 7, 11, 15), ὁ μαθητὴς ὅν ἠγάπα ὁ Ἰησου•ς (7), as well as by the unanimous testimony of the manuscripts and ancient versions, which contain the whole chapter as an integral part of the Gospel. The only-question is as to Joh_21:24-25, whether they are likewise from John, or an attestation by the hand of his surviving pupils and friends. Lange regards also these last two verses as Johannean with the exception of the phrase: “And we know that his testimony is true.” They conclude the Epilogue, and correspond to the conclusion of the Prologue, Joh_1:18, and the conclusion of the main body of the Gospel, Joh_20:30; Joh_20:30.—P. S.]
Joh_21:1. After these things—[Μετὰ ταῦτα],—I.e., which, in Jerusalem, had already secured the confirmation of the disciples in the faith. [Several days must have elapsed since the last meeting, (Joh_20:26), for the disciples had in the meantime, according to the Lord’s direction, returned to Galilee. (Mat_28:7; Mat_28:10; Mat_28:16; 1Co_15:6) Afterwards they again proceeded to Jerusalem, to witness the ascension from Mount Olivet, (Luk_24:50 ff.; Act_1:1-12), and to be filled with the promised Spirit (Acts 2).—P. S.]
Jesus manifested Himself [ἐφανέρωσενἑαυτόν].—Is an indication of His higher manner of appearing intended? De Wette finds in the expression the indication of a ghostly existence;—Luthardt that of a moving in a sphere of the invisible; this, Meyer impugns. The ghostliness, of course, cannot exclude His bodiliness, nor can His invisibility exclude His power of appearing. Nevertheless, we believe that something is meant here, other than the higher manner of appearing. In accordance with John’s method of using πάλιν, the word seems indicative, not of His third manifestation after the resurrection, but of a second new, higher manifestation of His glory at the Lake of Gennesareth, in contradistinction to that first manifestation of His glory at the same Lake, of which we have an account in chap. 6.
At the Lake of Tiberias [ἐπὶῆςθαλάσσης τῆς Τιβεριάδος]—The demonstrations of the Risen One still connect themselves with the old life-order of the disciples, especially the disciples in the wider sense. Agreeably to this order of life, from the Easter-feast [Passover] in Jerusalem they returned to Galilee, preparing themselves shortly afterwards for attendance upon the Feast of Pentecost. This old order of life, observed by the disciples, was, however, oh the point of being dissolved, inasmuch as they brought their festal journeys into harmony with the new interest. Accordingly, after the Paschal Feast, they remained yet a Sunday in Jerusalem, and returned thither a long while before the Pentecostal Feast. But for the intervening time, Jesus had appointed His principal meeting with the circle of disciples, in the broader sense of that term, in Galilee, and His promise was fulfilled according to Matthew 28; comp. 1 Corinthians 15. That meeting, however, was doubtless preceded by Jesus’ first manifestation in Galilee, at the lake, seven disciples being present. We find those busied again with their domestic trade; this circumstance points to the earliest period subsequent to their return home. They were, temporarily, without further occupation and instruction; they must wait for the Lord. The direction to tarry in Jerusalem (Luk_24:49) applies to the period following the ascension.
Now He manifested Himself on this wise [ἐφανέρωσενδὲ οὔτως],—In the following, stress is laid, not particularly upon Christ’s issuing forth from invisibility, but upon the miraculous manner in which He made Himself known to the Apostles, and communed with them.
Joh_21:2. There were together [ἧσας ὁμοῦ κ.τ. λ.. The witnesses of the Resurrection, the recipients of the Holy Ghost, returned to their humble work in Galilee, fishing together, probably for the last time! So festive joys and hard work alternate in the life of the Christian.—P. S.]—It is noteworthy that Thomas is here mentioned after Simon Peter, as the second disciple. Further we find Nathanael, or Bartholomew, and the two sons of Zebedee (John and James); together with these, two others of His disciples are enumerated without special designation. Our first inference would be, that these were Andrew, the brother of Peter, and Philip, the friend of Nathanael. From the circumstance that the disciples are not named, Meyer thinks fit to infer that they were disciples in the broader sense; Joh_21:1 seems to contradict this. John may have omitted the names of the two disciples for two reasons: 1. Because he would otherwise have been obliged to mention the sons of Zebedee by name, also; 2. Because, it was his desire, by speaking, at the close, of two disciples, to induce his readers to make the computation of the seven. Or is their anonymousness to serve the symbolical purpose of the Epilogue? Or was he unwilling, by naming the two, to give prominence to the four remaining ones, who had no part in this feast.? Something enigmatical still attaches to this anonymousness. Contemplative natures, such as John’s, are undoubtedly dreamily forgetful in certain moments and relations; it is, therefore, not necessary to infer the two nameless ones to have been disciples in the wider sense. Here only does he mention the sons of Zebedee together.
Joh_21:3. Simon Peter: I go a fishing [ὑπάγω ἁλιεύειν].—Peter is foremost in outside enterprises also. And thoroughly decided in his own mind, without asking others; I go.—We also go (come) with thee [ἐρχόμεθα καὶ ἡμεῖς σὺν σοί].—The expression of their cordial, friendly cleaving to him.
And in that night they caught nothing [καὶ ἐν ἐκείνη τῇ νυκτὶ ἐπίασαν οὐδέν].—The night season is the most favorable time for catching fish, Luk_5:5. Yet there were unsuccessful nights; such an one was this. [A symbol of the utter failure of the fishers of men without Christ, as Joh_21:6 illustrates their abundant success with Christ.—P. S.]
Joh_21:4. But when the morning had already dawned.—[According to the other reading, was about dawning. See Text. Note.—P. S.] It was the time of the dawning.—Jesus stood on the shore [ἔστη Ἰησ. εἰς τὸν αἰγιαλόν]—He had taken His station on the shore (εἰς). They saw the form standing on the shore without recognizing it. Comp. Joh_20:14; Luk_24:16.
Joh_21:5. Children.—Παιδία does not stand for the Johannean τεκνία (see Joh_13:33), not even in the sense of 1Jn_2:13. Jesus, wishing in His character of the Unknown One to address the fishermen first as a stranger, speaks to them in the universal, familiar language of seafaring men, with the dignity, we may conjecture, of a superior: Young men! Boys! 2Ma_8:20; Nonnus, Euthym. Zigabenus; see Leben Jesu 2., p. 1712; Tholuck.
‘Have ye any relish? or, have ye anything to eat? [μή τι προσφάγιον ἔχετε].—Properly speaking, anything to eat with bread, προσφάγιον, [but especially fish, like the Attic ὄψον], namely, with their morning-bread, or breakfast.9 By the sea, fish were their usual προσφάγιον with their bread. According to Tholuck, [ they regard the questioner as some one wishing to purchase fish for his own breakfast. The j same is the opinion of Meyer; Jesus, on the other hand, takes for granted, as His last words I show us, that they have caught nothing, and intimates that if the contrary were the case He would not need to interpose. It is manifest, however, that the question is primarily intended i merely as an expression of human interest, and; for the introduction of what follows.
Joh_21:6. Cast the net on the right side of the ship [βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήδετε].——Comp. Luk_5:4. There- the Lord commands! the disciples to launch out into the deep, here to cast the net on the right side of the ship, whence we might conclude that they had drawn the net after them on the other side, or, discouraged, had drawn it up out of the water with the intention of steering towards the shore.
No longer able to draw it up [οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον].—To draw the net up over the water, or to themselves (ἑλκύειν)—a feat naturally more difficult than to drag it, closed, after them in the water itself (σύειν).
Joh_21:7. It is the Lord [Ὁ Κύριός ἐστιν]. John first recognizes Him, with the mind’s eye, by His manner of acting, and then, with the bodily ear, by His speech, as also, with the bodily glance, by His specific appearance.
Simon Peter then hearing that it was the Lord.—Again the characteristic picture of the two disciples, as in Joh_20:4 ff. Each disciple is in advance of the other; John with the swift drawing of love, the eagle-glance of recognition, Peter with the spirited, decided act.—For he was naked [ἧν γὰρ γυμνός].—This assertion does not operate to the exclusion of the loin-cloth, or a fisherman’s shirt, even. Reverence, however, commands him to put on the upper garment, ἐπενδύτης (מְעִיל), fisher’s frock; this was without sleeves; it extended to the knees and was worn over the χιτών. He girded the garment on account of his swimming, for it was in this manner he reached the land; Grotius and others make him walk upon the water as aforetime.
Joh_21:8. As it were two hundred cubits, or 300 feet=½ stadium.
Joh_21:9. They saw a fire of coals laid.—[Βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον].—The coal-fire was laid, broiling fish were spread thereon as a relish (ὀψάριον), and moreover they saw bread. For καὶ ἅρτον, we doubt not, is to be referred simply to βλέπουσιν. Mysterious preparation. Interpretations:
1. Brought forth out of nothing: Chrysostom, Theophylact, Grotius, Calov and others.
2. Prepared by the ministry of angels: Nice-phorus, Luthardt, etc.
3. Jesus either conveyed the meal thither Himself, or procured others to place it there: Meyer. Against this view, Tholuck: “Peter cannot have conveyed it thither, but neither can Jesus have procured it by means of others, if we must regard the perception of the Risen One not as an external, common, sensuous perception, but as conditioned by the inner sense” (?). Lücke: “A lack of clearness invests the miracle with an air of wild adventure.” But had not Jesus friends every where along the lake? Could He not appear to them, and, in a mysterious manner, arrange something similar to the making ready of the she-ass in Bethphage and of the furnished room in Jerusalem? To this day Christ often, through the medium of wonderful providences, cares thus for the maintenance of His people by operating influentially upon foreboding souls. Here, therefore, as the Master and Father of the house, He has provided a breakfast for them (and that not merely in a vision). Comp. Luk_24:30.
Joh_21:10. Bring of the fish.—[Ἐνέγκατε ἀπὸ τῶν ὀψαπίων ὦν ἐπιάσατε νῦν].—Irrespective of the question whether the prepared repast is sufficient or not, they are commanded to add to it some of their own fish (which, however, they have caught in pursuance of His directions alone). Euthymius: In order to preserve the miraculous draught from all appearance of a φαντασὶα; Meyer: In order to the exigent completion of the meal. We think that it was likewise in order to the revelation of a new order of things. Here, as everywhere, the symbolical transparency of the story comes to light.
Joh_21:11. An hundred and fifty and three [ἑκατὸν πεντήκοντα τριῶν].—The Evangelist’s primary intention in reporting the number of the whole mass of great fishes was, manifestly, to render prominent the miraculousness of the fact that the net was nevertheless untorn. The trait that the number (153), as a number, is not symbolical, speaks very decidedly in favor of the historic truthfulness of the narrative in opposition to the assumption of its being a tradition (Strauss), or the work of an apocryphal narrator. The attempt has indeed been made to construe the number materially as a symbolical one. Ammonius: The number 100=the Gentiles, 50=the Jews, 3=the Trinity.10Jerome and Köstlin: Oppian counted 153 species offish, ergo the universality of species=the universality of the nations entering the net of the Gospel. “Which statement, as far as Oppian is concerned rests upon a mistake.” Recently, some one has even, conceived it to be his duty to work out the name: of Simon [son of] Jonas, by means of numerical allegory (Theol. Jahrb. 1854, p. 135). We do not consider the number as symbolical, but the numbering does appear to us in that light. The elect, who form the main element of the Church, are’ great and numbered fishes. And great and numerous as the elect of the congregated mass may be, they are not the ones who break the net Of the Church. It is the maxim of all the elect: first Christ, then the Church. John is moreover always fond of stating numbers; for instance, the 200 cubits, Joh_21:8; Joh_6:10, etc.
Joh_21:12. (But) none of the disciples durst ask Him [οὐδεὶς (δὲ) ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτὸν Σὺ τίς εἶ; εἰδότες ὄτι ὁ Κύριός ἐστιν].—The ἐτόλμα is not pleonastic (Kuinoel), not expressive of velle (Lampe), or of a fear of doubt (Augustine and others), but of reverence, in connection with a quiet, blissful assurance in regard to the presence of Jesus (εἰδότες, etc.). [Comp. Joh_4:27.—P. S.]. What was so particularly new to them at this manifestation of the Risen One was the feature of His partaking of a meal with them once more, like a house-father, after having miraculously prepared it for them.
Joh_21:13. Jesus Cometh therefore [ἔρχεται Ιησοῦς].—As the disciples have been standing on this side of the coal fire, and have been called to approach by the Lord (δεῦτε, Joh_21:12), so the Lord has stood on the other side,—probably with that expression of reserve suitable t o the unknown person in whose character He wished first to meet them,—and now He advances nearer and more familiarly to them.
And taketh the bread [καὶ λαμβάνελ τὸν ἄρτον]—Why is the customary thanksgiving not mentioned? 1. Jesus wished to omit τὰ ἀνθρώπινα (Euthymius). 2. Luthardt; The table-communion of Jesus with His people is a silent one in this æon. 3. Meyer: The Evangelist is not describing a regular repast, such as is spoken of, Luk_24:30, but a breakfast, that was partaken of standing. As it appears, it is also, however, the intention of Christ not to make Himself positively known as yet by the expression of the prayer of thanksgiving. And probably there is a symbolical reason for this. Peter who has denied Him, declaring that he knew Him not, must be made to recognize Him again, as the Anonymous One, by His conduct. At all events, the reserve of Jesus seems designed, by means of a continually increasing solemnity, to prepare the minds of the disciples for the ensuing act. Yet the manifestation has a purpose which touches the disciples in general; hence there follows a sort of conclusion, in order to the distinction of the general disciples meal from the conference with Peter, and that concerning Peter and John.
Joh_21:14. This third time now Jesus manifested himself [Τοῦτο ἤδη τρίτον ἐφανερώθη Ἰησ. τοῖς μαθηταῖς ἐγερθεὶς ἐκ νεκρῶν].—With these words John ranks the present manifestation of Jesus—as a more general one, allotted to the circle of disciples (incomplete though that was in numbers)—with the two manifestations recorded in chap. 20. Luthardt very properly remarks: “The appearings therein reported by John are by Paul summed up in εἶτα τοῖς δὠδεκα, 1Co_15:5;’.’ and only the well-known fear of harmonizing induces Meyer to maintain the existence of a difference which he decides in John’s favor. Manifestly, Paul has no interest in citing repeatedly those appearances of Jesus of which, the same persons were repeatedly spectators, intending, as he does, not to count the appearings of the Risen One, but to mention the witnesses as witnesses.
[Alford’s remarks on this section are in the line of Lange’s thoughts, and worthy of attention: “Without agreeing with all the allegorical interpretations of the Fathers, I cannot but see much depth and richness of meaning in this whole narrative. The Lord appears to His disciples busied about their occupation for their daily bread; speaks and acts in a manner wonderfully similar to His words and actions on a former memorable occasion, when we know that by their toiling long and taking nothing, but at His word enclosing a multitude of fishes, was set forth what should befall them as fishers of men. Can we miss that application at this far more important epoch of their apostolic mission? Besides, He graciously provides for their present wants, and invites them to be His guests: why but to show them that in their work hereafter they should never want but He would provide? And as connected with the parable, Mat_13:47 ff., has the net enclosing a great multitude and yet not broken, no meaning? Has the ‘taking the bread and giving to them and the fish likewise,’ no meaning, which so closely binds together the miraculous feeding, and the institution of the Lord’s Supper with their future meetings in His name and round His Table? Any one who recognizes the teaching character of the acts of the Lord, can hardly cast all such applications from him;—and those who do not, have yet the first rudiments of the Gospels to learn.”—P. S.]
DOCTRINAL AND ETHICAL
1. The significant manner in which John, seemingly by way of supplement, relates this single and unique meeting of the Risen One with the seven disciples by the Galilean Sea, culling it out of all the later showings of Jesus after His resurrection and emphasizing the individual, momentous items of the event, induces us to suppose that from the first he designed it to form the conclusion of his Gospel. That he at the same time, however, intended this conclusion as an Epilogue to the Gospel, is proved by the precursive close of the resurrection-history and the Gospel in its narrower sense, Joh_20:31. If we now take into consideration how symbolically transparent the individual facts of this Epilogue are from beginning to end (especially the miraculous draught of fishes, the institution of Peter, the destination of John), we shall not hesitate to bring the Epilogue into an antithetic relation to the Prologue of the Gospel, Joh_1:1-18. And if John has there sketched Christ’s pre-temporal rule in the world, finally represented, as it was, by John the Baptist, the recognition is obvious that he has designed to sketch here, in a speaking, evangelic fact, Christ’s post-temporal rule in the world, represented by the heptade of the Apostles, particularly by the destination of Peter and John in respect of their typical import for the Church. See Leben Jesu 2 p. 1723.
2. The resolve of Peter, to go a fishing. A symbol of the beginning of the apostolic mission. The seven disciples in a round, sacred number, a symbol of the apostolic Church. The Church is subdivided into an external, conspicuous part, and a mysteriously withdrawing, nameless part. Next to Peter are ranged Thomas, the apostolic searcher, and Nathanael, the representative of apostolic sincerity and simplicity. The sons of Zebedee retire into the back-ground; there is intimated, moreover, a nearer fellowship of John which forms the innermost, hidden, vital focus of the Church. Unanimity is the character of this fellowship. They go out together to catch fish. Into the sea. The sea a symbol of the world, of the life of the nations.
3. The unsuccessful night. A symbol of the times of waiting, of the apparently fruitless struggling and hoping, whereby the laborers of God are tried in their work. These trials are connected with the fact that the disciples must first be freed from their self-consciousness and brought to the point of fully renouncing their work and relinquishing all expectation of shining results. These humiliations, however, are connected with the necessity for distinguishing between an activity based upon human authority (Peter) and one drawing its inspiration from the word of Christ. A human and legal running produces no abiding fruit.
4. The unknown Man on the shore. Christ is always near His apostolic Church on this side of eternity. From the shore of the other world—the beyond—His eye is leveled upon their actions. And they are conscious of this fact in its general sense, but they do not immediately recognize the Lord in the new, concrete forms of life in which He approaches them, wishing to prepare them an apostolic blessing.
5. Children, have ye nothing to eat? Whenever the spirit of a new life-form of Christ discourses with the Church concerning her poverty, want of success, unavailing labor and fatigue, the moment of a new bestowal of blessing is being prepared.
6. Cast the net. It is always the old net that Christ tells His people to cast in a new way, in a new direction. This, Christ’s instruction, alone indicates the true treasure of blessing, and obedience to Christ’s instruction obtains the miraculous draught.
7. Christ has first unknown operated upon the Church by need and opportunity. His instruction has become of weight to her in the form of a pious, religious exhortation, or as a friendly counsel, and she has accorded it her confidence. In the result of miraculous blessing, however, the Lord is known as the author of that blessing, The Johannean eagle-glance first recognizes the i Lord, Petrine fiery courage rushes through the flood to meet Him; the Church hastes to meet the Lord. But the true Petrine spirits in the Church are those who hurry on in advance of the Ship of the Church with their works and deeds. The one kind of spirits haste before it with the glance of recognition, the other by act; both, however, abide in. full connection with the Ship.
8. The ship not far from land. Not far from the throne of the Lord and His coming.
9. The coal-fire and repast on the shore. There are continually recurring festive moments in the Church—moments when Christ holds a feast with His people, as though upon the heights of the new world. The goal is momentarily reached in a grand triumph, a grand manifestation of Christ. We would call to mind the time of Christ’s resurrection itself, the year 70 (destruction of Jerusalem), 312; the years 1517, 1700, 1813 (the time of the liberation of Germany [eclipsed for Germany by 1870 and 1871]) and similar periods. In a wonderful way the Lord has ever prepared a refreshing repast for His weary ones.
10. Bring of the fish. The Lord prepares refreshment for His Church from a synthesis of His gift of blessing (for the preparation of which He has always ministering spirits) and their labor of blessing [blessed labor].
11. Simon Peter drew the net to land. Be of use! forward! to Christ! is the watchword of the Biblical Peter. It is not his intention to seize the net for himself, but to place it at the disposal of Christ. The net was full of great fishes. The word of the Church first catches the elect, those in a special degree receptive of salvation. The number 153. On the different interpretations see Exeg. Note in loc. We, as was previously stated, consider as symbolical, not the number, but the numbering. The elect are counted, man for man. See Jer_7:6; Rev_7:4. Thus also are the Einherier, the heroes of Odin in Valhalla, counted, according to German Mythology. (‘ “Five hundred doors and forty more methinks are in Valhalla.—Eight hundred heroes through each door shall issue forth against the wok to combat.’ ” Therefore 800 X 540. Grimnismal). The Church is continually edified by the number of true subjective converts and believers who have received a new name, not by her unnumbered masses.—Nevertheless the net brake not. The truly faithful do not break the net. The great fishes swim lustily along in the draught of the net. The fishing net is broken by sea-reptiles, crabs, dead fish that weigh upon one point. Vet the true spiritual net of the eternal Church has never yet been broken.
12. Come and partake of the repast. Times of refreshing in the kingdom of God. Christ the Master of the House, who giveth the invitation to the feast. Reverential sense of His presence. Full sufficiency. It is a breakfast, however, in order to further labor. Blissful stillness of the Church in the Lord’s nearness and in the assurance of His presence.
13. The third time, or the “lanifestations of the glorified Christ ever more glorious.
14. The present section shows us the Apostles Peter and John in the characters peculiar to them; the following sketches their destiny and lot in the Church.
HOMILETICAL AND PRACTICAL
See the Doct. Notes. Christ’s first meeting again with His disciples by the Sea of Galilee.—The old life in the new light of the resurrection: 1. The old persons (Peter, etc.); 2. the old occupation (going a fishing); 3. the old surroundings (the Sea of Galilee); 4. the old vicissitudes and the old need (caught nothing); 5. the old connection (Christ); 6. the old miracles (the draught of fishes); 7. the old feasts (the repast). Everything in a new light of life, peace and hope.—Christ at the sea of Galilee, formerly and now: 1. The sea formerly the scene of His first miracles, acts and sufferings; 2. now the mirror of His glory.
The two Easter-feasts in Galilee. 1. The Apostles’ feast by the sea; 2. the Church’s feast on the mountain (Matthew 28.).—Christ manifests Himself to the Apostles by the sea; for they must plunge into the sea of nations; to the Church, in the wider sense, on the mountain, for it is to be the firm city, stablished upon the mountain of the Lord.—The disciples, as sons of the resurrection, in their true unanimity: 1. How harmonious in their differences (all gladly following the foot of Peter, the glance of John). They all confess their need unanimously: “No;” but without complaint, Joh_21:5. There is no braggart among them and none who is disheartened. They are obedient in unison. Their faces are all set toward the Lord in one love; they are all filled and made happy with the one thought of His presence. 2. How rich in life and manifold in their unanimity (Peter, John: the disciples in the ship).—The Kisen One in the gradualness of His glorious manifestation : 1. The strange form in the morning twilight on the shore; 2. the sympathizing question; 3. the confident direction; 4. the mysterious preparation of a fire; 5. the condescending community of goods (bring hither of the fish); 6. the glorious invitation; 7. the complete manifestation in its familiarity and sublimity.—Christ considered in respect to the riches of His life amongst His people: 1. Mysterious, and familiar; 2. Master and Servant; 3. Host and Guest; 4. a heavenly Apparition and a festive Companion.—Transformation of the old form of life into the new in the kingdom of the Kisen One: 1. The old calling becomes a new symbol of life; 2. the old home a new vestibule of heaven; 3. the old need a new divine blessing; 4. the old labor a new religious service; 5. the old partnership a new fellowship in Christ; 6. the old discipleship a new apostolate.—The heavenly refreshment of the disciples, the preparation for a solemn conversation and revelation.
Starke: Osiander: Handicrafts are well-pleasing to God; and godly craftsmen should assist one another in love and harmony, Psa_128:1-2; Rom_16:1-2.—Cramer: A work goes on well and speedily when we set about it with united hands and hearts. Concord nourishes men, discord consumes them, Gal_5:15.—Temptation faileth not to be present in the assemblies of believers, Sir_2:1.—It seemeth often unto godly Christians as if their diligence and labor were utterly in vain, and yet such seasons are but meant by God for the trial of their faith, Isa_65:23.—Osiander: God knoweth the right time.—Zeisius: Although Jesus is still so near to His people, His presence is not always recognized by them, nor the secret grace heeded.—God’s children are oft-times at a loss for food, but their Heavenly Father remedieth their case and nourisheth them, Mat_6:26-27.—But He whose name is called Counsellor (Isa_9:6), gave them good counsel as to how they should do.—Behold how Jesus can by His blessing in an instant repay His people for the painful toil that they have deemed lost.—Zeisius: When we faithfully wait on our calling, the Lord careth for our preservation meanwhile; and when no more means are in our possession, He can quickly provide them.—Hedinger: How friendly and gracious are the ways of the Lord! even temporal blessings must speak of His love, Psa_25:10.—Zeisius: The wonder-doing hand of the Lord knoweth neither measure nor limit, Psa_106:28.—Ibid.: Unto our bodies, after toil and labor endured, the Lord doth grant needful refreshment; and after the brief toilsomeness of this time, He will in heaven eternally regale our souls.—Hedinger: Open, dear soul! the Lord would sup with thee, Rev_3:20,—Zeisius: So many appearances of the risen Jesus; so many seals of our perfect redemption and reconciliation with God, Rom_4:24.
Gerlach: The time was still when they, the Holy Ghost not yet being poured out upon them, must become sensible of the impotence of their own strength; Jesus still stood, like One partially unknown to them, beside their own efforts.—Braune: “But how the Redeemer hath hallowed all things into symbols of the universal activity incumbent upon us all in His kingdom! The prince and his vicegerents, the mighty and armed warrior, the calculating merchant, the intelligent husbandman, the careful housefather, I the tender mother, the faithful servant, the son, acquainted with his father’s will, the hospitable ouseholder, the peaceful gardener,—everything is drawn into this holy circle of refreshing pictures” (Schleiermacher).—In every calling Christ and His Spirit may be obtained, just in that calling; men need not fly to woods, vales, cloisters. The odor of sanctity can diffuse itself about every man’s profession as it did over the occupation of the disciples at the sea of Gennesaret.—At that draught [Luk_5:4 ff.] Peter said: “Lord, depart from me, I am a sinful man;” he said this in the weakness of his faith and of his knowledge, and in the confusion of his mind, as though the nearness of the Holy One brought danger to him. This feeling he had surmounted; though conscious still of being a sinful man, he was more strongly convinced that the proximity of Jesus is always and everywhere salutary.—Of what value was the intimation of the calm John: “It is the Lord!” To note and point out the divine in life is a signal service of love.—Yea, the Lord is my Shepherd, I shall not want (Psa_23:1). Come, Lord Jesus, be our Guest; bless what Thou hast bestowed!11
Gossner: The right side is that of the elect. When the net is cast on that side, the fish enter into the net of themselves. The blessing that God puts in the mouth of the preacher along with His word, is really the source of all the fruit he produces.—It is the Lord! said the disciple whom Jesus loved,—he knew His Master first. A friend knows his friend by his walk, his step; so John knew the Lord by the fortunate draught of fishes. Ah, thought lie, the Lord hath played us this loving trick; I know Him, that is His way.—Peter forgot and deserted the net with the multitude of fishes—for all the trouble he had had with, it—so soon as he saw his Lord again and knew Him.—Whoso cleaveth so to the Lord and feeleth himself to be so attracted by Him that he can leave all for the Lord’s sake, he it is that loveth Him, Joh_21:7.—There is the table already spread. This was to paint His tender Providence vividly before their eyes, and to strengthen them in the faith, preparatory to their future calling, so that they might never feel afraid of lacking what was needful.—The net of the Church breaketh not—though never so many great fishes be in it—when it is drawn at the command of Jesus and by apostolic hands. But when men arbitrarily pull at, the net, and one pulleth right and another left, it breaketh. And now, alas! what men usually call the net of the Lord is sorely broken. But the Lord hath His net, the which is not broken. The Lord knoweth His own.—Jesus here manifests Himself as the Host, the House-father of His little Church.
Heubner: Peter tarrieth not; he showeth his ardent love. Peter’s natural disposition now became sanctified by love to Jesus. Thus shall all nature be sanctified through grace.
[Craven: From Augustine: Joh_21:3. The Apostles were not forbidden by their apostle-ship from earning their livelihood by a lawful craft, provided they had no other means of livelihood.
Joh_21:11. In the first draught [Luk_5:6] the net was broken, to signify schisms; but here, to show that in that perfect peace of the blessed there would be no schisms, the Evangelist continues, And for all they were so great, yet was not the net broken.——From Chrysostom: Joh_21:7. The recognition of Jesus brings out Peter and John in their different tempers of mind; the one fervid, the other sublime; the one ready, the other penetrating.——From Gregory: Joh_21:3, The craft which was exercised without sin before conversion, was no sin after it; wherefore after his conversion Peter returned to fishing; but Matthew sat not down again at the receipt of custom.—They caught nothing; the fishing was made to be very unlucky, in order to raise their astonishment at the miracle after.
Joh_21:4. The disciples, inasmuch as they were still upon the waves of this mortal life, were laboring on the sea; but the Redeemer, having by His resurrection thrown off the corruption of the flesh, stood upon the shore.——From Theophylact: Joh_21:3. In the night-time, before the presence of the Sun, Christ, the Prophets took nothing; for though they endeavored to correct the people, yet these often fell into idolatry.
[From Burkitt: Joh_21:1. Jerusalem now becomes a forsaken place, a people abandoned to destruction: such places wherein Christ is most welcome to preach, shall be most honored with His presence.
Joh_21:2-3. All human labors and endeavors are in vain, unless Christ, by His presence and blessing, crown them with success.
Joh_21:4. Christ is not always discerned by us when He is present with us; it is a double mercy to enjoy His company, and to know indeed that it is He.
Joh_21:6. When Christ is about to do great things for His people, yet will He have them exert all possible endeavors of their own; and the want of former success must not discourage from future endeavors.
Joh_21:7. Cast himself into the sea; It is not a sea of water, no, nor seas of blood, that can keep a zealous soul at a distance from Christ.
Joh_21:12-14. Christ is still bone of our bone, and flesh of our flesh; He has taken possession of heaven in our nature, sitting there in our glorified humanity, clothed with that body which hung in its blood upon the cross.
[From M. Henry: Joh_21:1-14. 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.,
Joh_21:2. 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; thus they both testify and increase their affection to, and delight in each other, and edify one another both by discourse and example.—Thomas; It is well, if losses by our neglects make us more careful afterward not to slip opportunities.
Joh_21:3. It was commendable in them to go a-fishing; for they did it 1. To redeem time, and not be idle; 2. That they might help to maintain themselves, and not be burthen-some to any,—They caught nothing; Even good men may come short of desired success in their honest undertakings: we may be in the way of our duty, and yet not prosper.
Joh_21:4. Jesus stood on the shore; Christ’s time of making Himself known to His people is when they are most at a loss: When they think they have lost themselves, He will let them know that they have not lost Him.—It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to Him.—The disciples knew not that it was Jesus; Christ is often nearer us than we think lie is, and so we shall find afterward, to our comfort.
Joh_21:5. Christ takes cognizance of the temporal wants of His people, and has promised them not only grace sufficient, but food convenient.—Christ looks into the cottages of the poor, and asks, Children, have ye any meat? —He has herein set us an example of compassionate concern for our brethren; there are many poor householders disabled for labor, or disappointed in it, that are reduced to straits, whom the rich should inquire after thus, Have ye any meat? For the most necessitous are commonly the least clamorous.
Joh_21:6. The right side; Divine Providence extends itself to things most minute and contingent.—Those that are humble, diligent, and patient, though their labors may be crossed, shall be crowned; they sometimes live to see their affairs take a happy turn after many struggles and fruitless attempts.—There is nothing lost by observing Christ’s orders.—Those are likely to speed well that follow the rule of the Word, the guidance of the Spirit, and the intimations of Providence; for that is casting the net on the right side of the ship.—When we are most at a loss, Jehovah-Jireh—the Lord will provide.—This miracle could not but put Peter in mind of a former one, Luk_5:4, etc.; later favors are designed to bring to mind former favors.—An encouragement to Christ’s ministers to continue their diligence in their work; one happy draught, at length, may be sufficient to repay many years’ toil at the Gospel net.
Joh_21:7. They that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to Him.
Joh_21:7-13. God dispenses His gifts variously: some excel, as Peter and John; others are but ordinary disciples;—yet both the eminent and the obscure shall sit down together with Christ in glory; nay, and perhaps, the last shall be first;—of those that do excel, some, like John, are eminently contemplative; others, like Peter, eminently active and courageous; some are useful as the Church’s eyes, others as the Church’s hands, and all for the good of the body.—If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did, we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be.—There are several ways of bringing Christ’s disciples to shore to Him from off the sea of this world; some are I brought to Him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to Him by a natural death, dragging the net, which is less terrible [but also less speedy]; but both meet at length on the safe and quiet shore with Christ.
Joh_21:10. Christ would hereby teach us to use what we have; the benefits He bestows upon us are not to be buried and laid up, but to be used and laid out.—Ministers, who are fishers of men, must bring all they catch to their Master.
Joh_21:11. The net of the Gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God.
Joh_21:12. Groundless doubts must be stifled, and not started.
Joh_21:14. It is good to keep account of Christ’s gracious visits; for He keeps account of them, and they will be remembered against ns, if we walk unworthily of them. This is now the third; have we made a due improvement of the first and second? See 2Co_12:14. This is the third, perhaps it may be the last.
[From Scott: Joh_21:1-14. Christ often permits His (ministerial) servants to labor for a time without visible success, to prove their faith and patience, to render them more observant of His directions, or more simply dependent on His assistance; and that their usefulness, when vouchsafed, may more evidently appear to be His work.——From A Plain Commentary (Oxford): Joh_21:2. Never more will it be said that “Thomas, one of the Twelve, called Didymus, was not with them when Jesus came!”—“Wisdom” (that is Christ), is about to “build her House:” wherefore “she hath hewn out her seven pillars.” Pro_9:1; comp. Gal_2:9.
Joh_21:3. Verily, the discovery that their Lord and their God could suffer the men He loved to remain in such a low state and precarious condition, should teach Christians for evermore to submit cheerfully to poverty, as well as to behold with a feeling akin to reverence, the brother of low degree.—They caught nothing; The “ministers and stewards of His mysteries,” in particular, are hereby taught that “except the Lord build the House, their labor is but lost that build it.”
Joh_21:4. When the morning was now come,—Jesus stood on the shore; It was a symbol of the Eternal Morning, when Jesus (who is “the hope of them that remain in the broad sea!” Psa_65:5) will at last appear: for the Church as yet waiteth, “until the day break and the shadows flee away.” No longer in the ship with His disciples,—He is seen standing on the fixed immovable shore! Thither “they shall go to Him, but thence He shall not return to them.”—Knew not that it was Jesus; The eyes of all “were holden that they should not know Him.” So enveloped was His risen Body with something that was Divine, something which He brought from the grave,—that it allowed not of human affection, but Divine Love to discern it. And it was done to accustom them to walk by faith, and not by sight. For thus it was that our Saviour was recognized by St. John now. The miracle was to be the evidence that it was He.
Joh_21:6. The season for fishing prescribed by Nature, had already expired: it was now the season appointed by Grace. In truth, man’s extremity is ever found to be God’s opportunity. In the meantime, take notice that the necessity of human exertion is not to be superseded by the promise of Divine help. Paul must plant, and Apollos water, though God must give all the increase.—Not only when God commands, but as God directs, must the net be thrown, if we would, secure the prize we long for.—In things to all appearance indifferent, a Divine command overcomes all other considerations, and must be implicitly obeyed, if we would inherit a blessing.
Joh_21:7. “It is St. John whose instinct of love penetrates the disguise, and tells Peter that it is the Lord. It might strike the recollection of both, how a few short years before, the same Lord had, in His mortal days, given a similar direction,—a like miraculous draught following: though then, they drew the net; but now they could not: then, the net brake; but now, for all the greater multitude of fishes, when it was drawn to land, the net was unbroken: then, the ship began to sink, and Simon Peter, affrighted, besought the Lord to depart from him, a sinful man; whereas now, as soon as ha heard that it was the Lord, and believed it was so, he plunged into the water to go to Him. These circumstances, symbolizing the greater power of the risen Lord, or rather, the greater power He obtained for the fishers of men when the mysteries of His Redemption were accomplished,—were not lost on St. John; who, ever calmer than St. Peter, while his emotions were the deepest, tranquilly remained with the rest in the vessel, -till it was brought to shore.” (Dr. W. H. Mill).
Joh_21:8. Two hundred cubits; “So near are we, even in this troublous world, to the land of Everlasting Rest,” and to Him who there abideth.
Joh_21:12. What did this meal signify but that heavenly banquet, of which it is promised that the redeemed shall partake hereafter, when they shall “sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven?”
Joh_21:13. The disciples do not help themselves to food. It is still Christ that taketh,—Christ that giveth! All the spiritual refreshment of heaven will still be His gift! The very bliss of the Saints will be altogether from Him!…. And yet, besides the fish miraculously provided for the refreshment of the disciples, we find that, they were fed with some of the fish which they had themselves recently caught (Joh_21:10). O mystery of Divine Love, in reserve for those who have faithfully fed the flock of Christ committed to their care; if, throughout the ages, they shall be conscious of an augmentation of bliss from the souls of those to whom in life it was their privilege to minister!
[From Barnes: Joh_21:2-3. God has made employment indispensable to man, and if the field of labor is not open in one way, ministers should seek it in another.——From Jacobus: Joh_21:3. As fishers of men they would toil all night, and without Christ they could do nothing.
Joh_21:6. Christian ministers, as fishers of men, must follow His positive directions as to when and where and how, without first demanding the why and wherefore.
Joh_21:17. Love does always make the sweetest discoveries of Christ; Zeal plunges even into the sea to reach (through fire and through water) the Master.
Joh_21:10. Thus it is that His grace goes before, and our works follow. Happy day! when Christ’s ministers may bring to heaven of the multitudes whom they have caught by His grace.
Joh_21:11. So is it with the multitudes which we may catch as fishers of men. The “hundred and forty and four thousand” will all be brought safe to heaven.—From Owen: Joh_21:3. Immediately; They were prompt and energetic men, who would not let the hours of the night—the most advantageous time for fishing—pass away unimproved, when once they had made up their mind to spend it in the manner here spoken of. [They were also persevering men. E. R. C. ]
Joh_21:7. Girt his fisher’s coat unto him; Note “the reverence which observes, even at such a moment of excited feeling, the petty proprieties of clothing.” (Stier with Draeseke.)
Joh_21:9-12. This twofold miracle of the draught of fishes, and the broiled fish and bread made ready for their repast when their labors were ended, symbolize the fidelity, zeal, and reliance upon Christ for success, with which the apostles and all who succeed them in the ministry of the word, were to labor in the work of saving souls, and the watchful providence with which He in whose service they are engaged, will supply all their temporal and spiritual wants.—“A type of that nearness and fellowship, to which the Lord would in future times condescend in His invisible relations with His people.” (Stier.)—“The great and glorious ingathering from the sea of nations, which in the latter day shall be made to the Lord Jesus Christ, the end of which will be a feast of most gracious fellowship with Him, an antitype of the Lord’s Supper, an early meal of the great resurrection morning which will be followed by a permanent day of eternal joy.” (Stier.)]
Footnotes:
[1]Joh_21:1.—[’Ιησοῦς is retained by Tischend., Treg., Westc, in accordance with B. C, text. roc.; ὁ ’Ιησοῦς by Lachm., in accordance with N. A. L. X., etc. Alford omits it with D. M. There is no good reason for its omission, but there is for its insertion in a reading lesson beginning with ἐφανέρωσε—P. S.]
[2]Joh_21:3.—Εὐθύς [A. C.3 P. text, rec is to lie omitted in accordance with [N.] B. C* D. L. X. A., etc.
[3]Joh_21:4.—The reading γινομένης instead of γενομένης, in accordance with C.* E. L. (Tischendorf), is probably exegetical. The dawn may already have come, without its being yet day or morning. [Lachmann and Alford road γε νομένης, (cum mane factum esset), which is supported by Cod. Sin., but Tregelles, Tischendorf, ed. 8., and Westcott and Hort γινομένης (cum mane esset futurum), which is supported by A. B. C*. E. L. (γειν A. B.). See Tischend — P. S.]
[4]Joh_21:4.—The preposition είς is supported by B. C. B., etc., Tischendorf; ἐπί by A. D. L., etc., Lachmann, Sin. Meyer: “ἐπί would more readily than εἰς be added as a gloss.”
[5]Joh_21:11.—γῆν in accordance with A. C. L. P. X. A., Lachmann, Tischendorf. This may be a correction of the Recepta ἐπὶ τὴς γὴς γὴς E. G. K. M, etc.,
[6]Joh_21:12.—[Lange: esset das Morgenhrot, eat the morning meal, ἀριστάω is to take an early meal (ἀ̓ριστον, prandium, breakfast or lunch), before the δεῖπνον or chief meal (corresponding to our dinner), which was taken late in the afternoon or early in the evening, after the heat of the day was over, as is the custom now in largo cities, as Paris, London, New York.— P. S.]
[7]Joh_21:12.—[The text, rec, with א. A. D. L, inserts δέ after οὐδείς, and Tischendorf (ed. 8., not before) retains it. Alford and Westcott reject it in accordance with B. C—P. S.]
[8][Meyer regards the whole of John 21 as genuine, with the exception of Joh_21:25, (on which see below), and ably refutes the objections which, since Grotius, have been raised against the Johannean authorship.—P.S.]
[9][No single English word adequately translates the Greek προσφάγιον and its German equivalent Zukost. The idea is that of some article of food added to what is regarded as the substantial part of the meal. The term relish, in one of its significations, more nearly expresses it than any other English word.—P. S.].
[10][Other mystical explanations of the number in Wordsworth in loc, who makes 153 expressive of the jubilee of the true Israel of beatified saints in heaven. Comp. also Meyer, p. 673. Calvin cuts off all such, calculations by the sober remark: Quantum ad piscium numerum spectat, non est aliquod in eo quærendvim mystenium—P.S.]
[11] A German blessing invoked before meals:
“Komm’, Herr Jcsu, sei unser Gast,
Und segne was Du uns bescheret hast.”
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–7 Nathanael--(See on Mat 10:3).
Nathanael--(See on Mat 10:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–7 Second miraculous draught of fishes, Joh_21:1-8.
Second miraculous draught of fishes, Joh_21:1-8.
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1. At the sea of Tiberias—Or, Lake of Genessaret. See note on Mat_4:13, with the map. The apostles have returned to their native lake and to their ancient employment, in quiet and holy waiting for their still higher calling at the Pentecost. Once more, and for the last time, they are to behold their now risen Lord in these scenes of their ancient sojourn. The objects, conversation, and events will vividly remind them of old recollections; and the discourse he will deliver will shed a solemn light upon their future destinies. The fishing scene is indeed a reproduction by Jesus of the miracle of the draught of fishes (Luk_5:4-11) at a more advanced stage of history, and to teach kindred but more transcendent lessons. In the former miracle was symbolized the ministry of these fishers of men under the earthly guidance of a present. Jesus. In this scene is represented the ministry of the apostles and all future pastors, on the sea of time, under the eye of the Lord, who is dimly descried by faith on the high eternal shore.
Showed—Manifested; indicating not merely a bodily appearing, but an unfolding of the depths and power of his nature.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–7 1–14. The Manifestation to the Seven and the Miraculous…
1–14. The Manifestation to the Seven and the Miraculous Draught of Fishes
1. After these things] This vague expression (see on Joh_5:1, Joh_6:1, Joh_19:38) suits an afterthought which has no direct connexion with what immediately precedes.
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shewed himself] Better, manifested Himself. The rendering of this verb (phaneroun), which is one of S. John’s favourite words [1], should be kept uniform, especially here, Joh_2:11, Joh_7:4, Joh_17:6, where the active voice is used. Comp. Joh_1:31, Joh_3:21, Joh_9:3, Joh_21:14; 1Jn_1:2; 1Jn_2:19; 1Jn_2:28; 1Jn_3:2; 1Jn_3:5; 1Jn_3:8; 1Jn_4:9. In the other Gospels the word occurs only Mar_4:22; [Joh_16:12; Joh_16:14], in all cases in the passive form.
again] This (as Joh_21:14 shews) points back to the manifestation to S. Thomas and the rest (Joh_20:26).
sea of Tiberias] See on Joh_6:1. S. John alone uses this name [2]. The return of the disciples from Jerusalem to Galilee is commanded Mat_28:7; Mar_16:7. They returned to Jerusalem soon, and remained there from the Ascension to Pentecost (Act_1:4). S. Matthew notices only the appearances in Galilee, S. Luke [and S. Mark] only those in Jerusalem. S. John gives some of both groups.
on this wise shewed he] Better, He manifested on this wise. This repetition is S. John’s style [3].
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–7 (1) After these things.—Comp. the same expression in Joh_5:1;…
(1) After these things.—Comp. the same expression in Joh_5:1; Joh_6:1; Joh_7:1. It denotes not immediate succession, but rather an interval during which other events have taken place. Here it connects the events of this chapter with the Gospel which has been brought to a conclusion in Joh_20:30-31. At a later period than the last-mentioned there, occurred the events to be mentioned here.
Jesus shewed himself again to the disciples.—Better, He manifested Himself again to the disciples. The word “Jesus” is of uncertain authority, and has probably been inserted because a Church Lesson began at this place. (Comp. Notes on Joh_6:14.) The pronoun connects the narrative immediately with that which has gone before.
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The word rendered “shewed Himself” (manifested Himself) is used elsewhere of our Lord’s appearance only in Mar_16:12; Mar_16:14, where it is passive (see Note there), and in Joh_21:14 of this chapter. The argument that this chapter is not the original part of St. John’s Gospel cannot, however, be fairly said to be strengthened by this fact. The word occurs only once besides in the Synoptic Gospels (Mar_4:22), while it is distinctly a Johannine word (Joh_1:31; Joh_2:11; Joh_3:21; Joh_7:4; Joh_9:3; Joh_17:6; 1Jn_1:2 (twice); 1Jn_2:19; 1Jn_2:28; 1Jn_3:2 (twice), 1Jn_3:5; 1Jn_3:8; 1Jn_4:9; Rev_3:18; Rev_15:4).
The reflective expression, “manifested Himself,” is, moreover, in St. John’s style. (Comp. Joh_7:4; Joh_11:33.) The word “again” is another link with what has gone before, connecting this manifestation with that of Joh_20:19; Joh_20:26.
At the sea of Tiberias.—Comp. Note on Joh_6:1. The name is found only in St. John.
(1) The impression that St. John would not die belongs to the period when the Second Advent was looked for as within the limits of lifetime. This period ceased with the first generation of Christians, and the mistake would therefore point to the close of the first century as a limit beyond which’ the date of the Gospel cannot be placed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 7 Vers. 1-25. 3. The epilogue, answering to the prologue.…
Vers. 1-25. 3. The epilogue, answering to the prologue. The post-resurrection life corresponds with the pre-incarnate energy of the Logos.
1. Long and sustained controversy has prevailed on the question of the authenticity and apostolic authorship of this chapter even among those who admit the Johannine authorship of the rest of the Gospel.
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2. Among those who accept to the full the authenticity, there are many critics who urge that it is not an integral portion of the Gospel, but a later appendix, that the document terminated, on its first composition, with Joh_20:30, Joh_20:31, and that the chapter before us is dictated from a different motive that whereas the first twenty chapters formed a collection of notable "signs" of the Messiahship and Divine Sonship of Jesus, adapted to produce true faith and thereby confer eternal life on the believer, the present chapter is structurally disposed on different lines, with a diverse motive, and has its own conclusion.
3. The purpose is variously conceived by those who agree to regard it as an appendix.
(1) There are no rational external grounds for attributing any portion of Joh 21 (unless it be the two verses, 24 and 25) to any other hand than to that of the author of the previous portion of the Gospel. Manuscript authority is entirely unanimous in assuming the integrity of the Gospel in this respect. There could not have been any period when the first twenty chapters were published without the accompaniment of this "appendix." If any appreciable time had elapsed when this was the ease, the fact would have been testified by the discrepancy of the codices, or references, or versions of antiquity. It seems that there is some dubiety in the original form of Codex a as to the twenty-fifth verse, though the doubt of its editor did not extend to ver. 24. Critics are divided, however, on purely subjective and internal considerations. Even Hengstenberg, who urgently maintains that the chapter is an original and integral portion of the Gospel, yet feels the contrast so great in its general tone that, apart from the spiritual and allegorical interpretation to which he resorted, he would "have preferred to pass the whole chapter by." Doubtless there are details which are to some extent staggering; but the burden of argument is strongly in favor of its Johannine origin, whatever may be its precise meaning. Vers. 14-15 are without question eminently and luminously Johannine, and the reference to the second advent is in entire harmony with Joh_14:3 and other passages of the valedictory discourse. The use of a few words and phrases like prwiav ginomenhv for prwi , and of tolman and exetazein , is so trifling that similar deviations from customary phrase might really be found in almost every other chapter. The whole chapter forms a complete paragraph, well compacted, and it cannot be torn to pieces. So that we conclude, both on internal and external grounds, that all difficulties are surmounted by the supposition that the author, after making a formal close to his Gospel as a whole, with vers. 30 and 31 of the previous chapter, did, before publication, either contemporaneously or shortly afterwards, produce an appendix, which was closely connected with the preceding, yet with a different but highly significant intention.
(2) Critics have differed upon the intention. Some have urged that it is simply a continuation and completion of the narrative, with the object of revealing the personality of the author and affording the means of identification. Ewald, with Grotius and Keim, suggests, indeed, that it was written by John the presbyter, or some friend of the apostle under his sanction, with no intention of concealing his part in the composition. Others have supposed that the motive was to explain the origin of the legend that had arisen with reference to the prolongation of the apostle"s life, by linking it to the veritable words of the Master himself. The view of Dr. Westcott is that the conviction of Thomas (Joh_20:24-29) is the key to the method of this continuative narrative; that the writer proceeds to give other and analogous illustrations of the method in which obstacles to faith may be overcome. I think, with Dr. Salmond, in an article in the Monthly Interpreter, April, 1885, that all the incidents proceed on the supposition that the disciples had all come to a clear understanding that the Lord had risen. They were beginning to estimate the new light that this would cast on human life, and a believer"s duty in the world. The great majority of modern critics see in it the representation, by the aid of one of the numerous manifestations of the forty days before the Ascension, of the nature of our Lord"s continuous presence with his disciples to the end of time; his participation and enjoyment in the work which he had assigned to them; the special commission he gave to the two conspicuous and beloved disciples, with indications of the meaning of apostolic work, the perils it might encounter, and the principles of holy service till he should come again in his glory. Those who regard the Gospel as a pious romance treat the chapter as a spiritualization of the Acts of the Apostles written by a theologian of the second century. Thus Thorns. Very many of these have called attention to the obvious references in this narrative to the Galilaean ministry and service of the fishermen as given in the synoptic records, with the points of special contrast between the first and the latest draught of fishes. Some, in an adverse sense, have supposed that the evangelist simply transfers, from the commencement of the Galilaean ministry, the whole incident, and modifies the details to suit his different ideas concerning the Lord and his apostles. This is contradictory of the entire theory that we have urged with reference to the Gospel itself. Those who are not strongly prejudiced against the idea of harmonizing the four narratives rightly show that John here blends the twofold traditions, preserved in Matthew and Luke, of the scenes of our Lord"s post-resurrection self-manifestations. Matthew lays all his emphasis on our Lord"s appearance in Galilee, for which he had prepared the disciples on the night of the Passion, (Mat_26:32) and again by the message of the angels; (Mat_28:10) and this he sets forth in great majesty, corresponding probably with St. Paul"s assurance that it was made or accompanied by an appearance to more than five hundred brethren at once. Luke, on the other hand, fails to refer to a Galilaean appearance, and confines his record to the self-manifestations in the neighborhood of Jerusalem, or on the Mount of Olives. John, with characteristic differences, shows that he well remembers special appearances to the disciples in Jerusalem, and also on the familiar shores of the Lake of Tiberias, confirming, therefore, the value of each of the groups of facts recorded in the synoptic Gospels.
Once more, it is contended by many who admit the composition of the twenty-first chapter to be by St. John, that he was here producing a striking epilogue to the whole, which answers in many ways to the prologue in the first chapter; that as the prologue illustrates
(a) the pre-incarnation energy and presence of the Loges, (Joh_1:1-5) so we have hero the idea of the post-resurrection energy and presence of the "Son of God" in the work of the Church, watching, waiting, guiding, helping, co-operating with his own, "who received him, and to whom he gave power to become sons of God;
(b) that as in Joh_1:6 we have the various methods by which the oi idioi receive and bear witness to the archetypal light, from John the Baptist to the company of the regenerated, so here from vers. 14-19 we have a representation of the principle of witness, the powers and ends of holy love, the methods and law of Divine pleasing; and
(c) that as in Joh_1:14-18 the prologue sets forth his first coming in the flesh full of grace and truth, in vers. 20-23 the risen Lord predicts and to a certain extent defines the second coming. This is a very attractive, if somewhat conjectural, series of comparisons. It cannot be said that these analogies do not exist. The correspondence consists in the two sets of facts rather than in the art of the writer. The true representation of the efficacy of the Lord"s resurrection-life and ascended majesty is contained historically in the "Acts," which are far more certainly "Acts of the Risen Lord" than "Acts of the Apostles," and are contained prophetically in the Revelation of St. John. We have in this appendix or epilogue to the Gospel, indications and specimens of the kind of intercourse which prevailed between Jesus and his disciples during the forty days, and a specimen which, after the manner of John, made the deepest and most ineffaceable impression upon his own mind. It was, indeed, the third appearance to the apostles after his resurrection, but not the last. M"Clellan, in his special dissertation on the subject, treats with great warmth and vigorous denunciation the theory of the Gospel being concluded with Joh 20, and of the subsequent addition by the apostle of Joh 21. His arguments are little better than assertions, based upon the translation or paraphrase which he gives of the polla me , etc., of Joh_20:30. This is as follows: Accordingly (oun), whilst it is true (men) that Christ wrought many other miracles in the presence of his disciples, besides (kai) those which are written in the Holy Scriptures of this book, yet (de) these which are recorded, are recorded with this special object, that ye may believe in Christ though ye have not seen him, and that believing, ye might have life in his Name.
"The appropriateness of the position and language of the comment in reference only to this one particular incident is obvious; and the conclusion theory tumbles to the ground. With it," he adds with characteristic impetuosity, "deservedly perishes the dangerous appendix theory concerning Joh 21." After enumerating numerous theories with derogatory comment, he adds, "But for the hypothesis that the Gospel originally ended with Joh 20, the theory (of its being an appendix) would never have been heard of, and with the utter collapse of that hypothesis, it is shattered to atoms! So perish, we may firmly believe, one after another, the conceits of " modern criticism. Of course, the two ideas stand and fall together. No words are needed to vindicate one of these positions without the ether. It is unfortunate that, in paraphrasing the clause on which the conclusion rests, Mr. M"Clellan should have begged the question at issue by introducing a phrase which gives the apostolic comment a specific reference to the words of Jesus as addressed to Thomas, and omitted the weighty reference to the whole of the proof which demonstrates that "Jesus is the Christ, the Son of God." This able commentator often forces on his reader the contradictory of his own conclusions.
Vers. 1-14. (1) The manifestation of himself in the work of life.
After these things Jesus manifested himself again to the disciples at the sea of Tiberias. The opening formula is one often adopted by John; (see particularly Joh_2:12 Joh 5:1, 14 6:1) considerable periods of time and cycles of ministry are frequently covered by it. Another chapter is opened, another series of events to be recorded which had left undying impression on the apostle"s mind, and, in full view of numerous other traditions, was chosen by himself as especially worthy of record. "Jesus manifested himself." In Joh_2:11 we hear that "he manifested his glory;" now he manifested his Person, as an act of his own will. He was "manifested in the flesh", (1Ti_3:16) but now that flesh was itself more directly under the control of his personality, and the mere sensuous eye and carnal understanding could not without his special permission realize that wondrous presence. The passive form of the verb is used in Mar_16:12, 14. The touch of feeling involved in the active voice must not be overlooked. The "again" clearly points back to the previous manifestations described in Joh_20:14, Joh_20:19, Joh_20:26. On each occasion his coming, though in a recognizable human body, was a body (a morfh , not a schma) which had the qualities of spirit. "The disciples" are afterwards mentioned by name. It was to disciples only that he "appeared." Believers in him were those alone who could see this spiritual body. The effect produced upon them was that of objective reality, but this was made to prepared spirits. Such a proceeding is akin to all the grander operations of nature, and the most august manifestations of God. "At the sea of Tiberias." This is the only place where the "sea of Galilee," or of "Gennesareth," is called the "sea of Tiberias." That it was identical with the familiar lake is evident from the known site of Tiberias (now represented by the modern town Tubarieh), a city which is mentioned by Josephus ("Ant.," 18:2.3; "Bell. Jud:," 2:9:1; "Vit.," 13, 64), and which, from its schools of learned men, had a great place in later Jewish history. Moreover, in Joh_6:1, Joh_6:23, if the Greek be accurately rendered, the writer spoke of "the sea of Galilee, of Tiberias," interpreting the name well known by the Jews, through another name by which it would be better recognized by Gentiles. (see note on Joh_6:1) Dr. Farrar, "Message of the Books," sees in the nomenclature a hint of the later origin of the Fourth Gospel than the date assigned to the synoptic narrative. "Er; is used because the shore where they saw him was a raised beach or cliff" above" the sea. It must be observed that the same phrase is used in Joh_6:19 Mat_14:25 for Christ"s walking "upon the sea;" but the epi is itself explained here by the aigialon of ver. 4, just as the preposition receives elsewhere more literally another meaning from the context. And he manifested himself thus; "on this wise," i.e. after the manner to be described. This is the commencement of our Lord"s discourses on the kingdom of God. (Act_1:3) This was the beginning of the great fulfillment of his own predictions, (Mat_26:32 Mat_28:10) and of the angel"s words to the women. The narrative gives the deep heart-tones and genuine teaching of the risen Lord.
Vers. 1-8. The fishing in Galilee.
This chapter is an appendix to the Gospel written by the Apostle John.
I THE SCENE OF OUR LORD"S NEXT APPEARANCE TO THE DISCIPLES. "After these things Jesus showed himself again to the disciples at the sea of Tiberias.
1. It was not at Jerusalem, which was now forsaken and, in a sense, abandoned to its own delusions.
2. It was at the scene of our Lord"s opening ministry.
(1) Galilee was the place to which he had ordered the disciples to repair, with a promise that he would meet them.
(2) It was the place from which he had drawn all his disciples save Judas Iscariot.
(3) It was the scene of his greatest popularity and acceptance.
II THE DISCIPLES TO WHOM OUR LORD APPEARED. "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." There were, therefore, but five of the eleven apostles and two disciples.
III THEIR OCCUPATION. "Simon Peter saith unto them, I go a-fishing. They say unto him, We also go with thee." They resumed their old mode of life as fishermen, awaiting the sign that should fix their future course.
1. This step was necessary for their daily subsistence.
2. The apostles give us an example of diligence in their calling. They do not care to eat the bread of idleness.
3. The scenes around the Galilaean sea would vividly remind them of many a miracle and many a discourse of their blessed Lord. Quiet recollection is part of our education for duty.
IV THE LORD"S HELP IN THE PROSECUTION OF THEIR CALLING.
1. The disciples passed a fruitless night upon the waters. "That night they caught nothing.
2. The appearance of Jesus to them. "But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
(1) They were, perhaps, so preoccupied that they did not recognize him.
(2) Jesus may be near to his people, in their extremity, though they may not know it.
3. His directions to the wearied and dispirited fishermen. "Cast the net on the right side of the ship, and ye shall find.
(1) The want of former success must not discourage from fresh efforts.
(2) The first duty of disciples is to obey the Divine command.
(3) Two factors are needful to success the faithful work of the disciples, and the blessing of the Lord upon it.
(4) The success of their fresh effort. "They cast therefore, and now they were not able to draw it for the multitude of fishes." What a proof of our Lord"s omniscience and power!
V THE GLAD RECOGNITION OF OUR LORD THROUGH THE MIRACLE.
1. John is the first to know him. "It is the Lord!" His penetrative, contemplative insight is quick to make the discovery.
2. Peter"s eagerness to reach his Lord. "Now when Simon Peter heard that it was the Lord, he girt his fisher"s coat unto him (for he was naked), and did cast himself into the sea." What an instance of the characteristic impetuosity and affection of Peter!
HOMILIES BY D. YOUNG Ver. 1. A new manifestation on an old scene.
I THE OLD SCENE. This verse gets all its suggestiveness just as we remember the place which Jesus chose for this particular manifestation. Persons and time and place were all combined together into one complete lesson of truth. Capernaum stood on that sea, the one place that came nearest to a home for him who all the years of his public life had no true home. While walking on the margin of its waters, Jesus called his first disciples to become "fishers of men". (Luk_5:1-11) To the disciples of Jesus gathered on the shores of this lake everything should have been eloquent with stirring memories of their Master. Everything in the way of circumstance and association was made, as far as it could be, into a hook and a help.
II WHAT WAS CHANGED SINCE THE COMPANY HAD BEEN THERE BEFORE? The interval could not have been very long; yet what momentous things had happened in it! There was no change to speak of in the scene; a spectator from some coign of vantage would have seen pretty much the same as before. Nor would there be much change in the disciples. A great preparation was going on; but the change itself had yet to come. But in Jesus himself, what a glorious change! The mortal had put on immortality, the corruptible had put on incorruption. A great gulf separated him and his disciples an immense difference added on to all the differences existing before. Best of all, the difference was laden with hope and encouragement for all who could look at it in the right way. The change in Jesus heralded and initiated a change in every one of these disciples, and through them a change in many with whom they would have to deal.
III THE ESSENTIAL JESUS STILL REMAINED. He had not to make confession of former errors and new discoveries. The change in Jesus was but a metamorphosis; the change in the disciples was a regeneration. Jesus would look different, for he had put on the body of his glory. Before long, the disciples, looking outwardly the same, would have been profoundly changed.
IV THE NEED OF A NEW MANIFESTATION TO US IN THE OLD SCENES OF OUR LIFE. Most people have to spend their days among scenes that are as familiar to them as ever the shores of Galilee were to these seven disciples. Life may become very dull and monotonous in these circumstances. But a manifestation of Jesus will make a wondrous change. Then, and only then, will there be sense and comfort in the utterance, that "old things have passed away, and all things become new." The Galilaean cities are gone long ago; but humanity remains, needing all the manifestations of Jesus as much as ever it did. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 4, 5, 6, 7 After these things Jesus showed Himself again to the…
Joh_21:1-14
After these things Jesus showed Himself again to the disciples at the sea of Tiberias
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The Sea of Tiberias
twelve full miles in length by nearly seven in breadth, formed by the widening of the river, and lying almost seven hundred feet below the level of the Mediterranean; is a beautiful expanse of clear, shining water, transparent to considerable depths.
Viewed from different points and at different times, it is now a deep blue mirror among the mountains, now lustrous and glittering in the sunbeams like molten silver, now a sea of glass, as it were mingled with fire, now varying under every changeful gleam like an opal set in emeralds. In shape it is rather harp like--hence called Chinnereth--from the Hebrew word for lyre or harp--than oval. The beach is in parts pebbly--flint, jasper, chalcedony, and agate; in parts sandy, and of pearly whiteness, owing to the presence of innumerable flue shells; elsewhere it is covered with big, rough stones. The silent shore behind, stretching out here and there into small, irregular plains, is belted with a jungle of oleanders and other shrubs and bushes, and contains some rich corn-lands. On the eastern side the treeless hills, scarred with ravines, have a desolate and mournful look. Those on the west swell up pleasantly from the shore; and if they are not bold and romantic, neither are they tame. The snowy top of the Hermon range rises majestically in the distance like a mighty guardian of the northern frontier. Orange, citron, myrtle, and date-trees, are still to be found; and the wandering foot crushes fragrance from many a lonely herb. Birds of bright plumage frequent the shores, and over the waters of the lake many sea-fowl dip the wing. Visitors tell how, as night gives place to morning, the sudden note of a lark will ring out, silvery and joyous, as if from the very midst of the stars, waking a concert all along the shore and back to the hills. The sunrise and sunset tints, opal and purple, are wonderful; and so are the contrasts of light and deep shadow. God, said the Babbins, loved that sea beyond all other seas. All around there now broods (to use Gibbons phrase) a mournful and solitary silence. But in New Testament days the stir of busy life was everywhere. Villages nestled in the green valleys, were perched upon the heights, lay scattered along the shores; everywhere great multitudes of people might readily be gathered together. (J. Culross, D.D.)
Tiberias
west of the lake, nearly facing Gerasa, and about four miles south of Magdala. Antipas Herod was building a new city to outshine Julias, built by his brother Philip: which city he proposed to call Tiberias, and make the usual residence of his court. His plan was laid at the base of a steep hill, around the waters of a hot spring, among the ruins of a nameless town and the graves of a forgotten race. A great builder, like all the princes of his line, Antipas could now indulge his taste for temples, palaces, and public baths, conceived in a Roman spirit and executed on a Roman scale, while flattering that capricious master who might any day send him to die as his brother was dying in a distant land. The new city grew apace. A castle crowned the hill. High walls ran down from the heights into the sea. Streets and temples covered the low ground which lay between these walls. A gorgeous palace rose high above the rest of these public works: a palace for the prince and court, having a roof of gold, from which circumstance it came to be known as the golden house. A port was formed: a pier thrown out: a water-gate built: and a fleet of warships and pleasure boats placed on the sparkling wave. Towers protected, and gates adorned a city which Antipas dedicated to his master, inscribed on his coins, and made the capital of his province, the residence of his court. This city was waxing great and famous. When the first stones were being laid near the sea, St. John was a little child playing on the beach at Capernaum with his fathers nets; yet so swift was its growth, so wide its fame, that before he composed his Gospel, Tiberias had given its name to the waters on which it stood, like Geneva to Lake Leman, and Lucerne to that of the four cantons. When St. Matthew wrote his Gospel, the city was still young, and a Jew of Galilee might speak of Gennesareth: forty or fifty years later, a man who was born on its shores and had fished in its waters, spoke of the lake most familiarly by its Roman name. (Dixons Holy Land.)
The second miraculous draught of fishes
The differences between the two miracles are mainly three.
I. THAT NOW IN THE DISPENSATION OF THE ASCENSION, THE PRESENCE OF CHRIST WITH HIS PEOPLE IS TO BE KNOWN NOT BY THE SIGHT OF HIS VISIBLE PERSONALITY, BUT BY INFERENCE FROM THE EFFECTS PRODUCED BY HIS WORKINGS AMONG THEM. As He stood on the shore, they knew not that it was He, but when John felt the weight of the net with the fishes, he said,
It is the Lord. So we find that in the book of the Acts the author represents the things wrought by the apostles as a continuance of those which before His death Jesus began both to do and to teach (Act_1:1). The apostles recognized that their miracles were wrought not by their own power or holiness (Act_3:13), but by Him whom the Jews had crucified, but whom God had raised up. Tried by the ordinary process of reasoning, the conclusion was precarious. But there is a logic of the soul which deals with questions of the higher life, and John trusted that he recognized the insight, the power, the love which belonged to one only. And when the truth found utterance, the others acknowledged it. In the same way we are now to recognize the presence of the Lord Jesus with us. When our hearts burn within us as we study the sacred Scriptures; when our spirits are soothed, refreshed, inspired, and strengthened as we turn in prayer to God; when the words which we speak in His name are followed by results as astonishing to ourselves as they are to those who behold them,--then we too may say with John, It is the Lord, and rejoice in the assurance that He is in the midst of us indeed.
II. THAT THE ASCENDED CHRIST SENDS US ON NO UNSUCCESSFULL ERRAND WHEN HE BIDS US GO AND PREACH HIS GOSPEL TO ALL NATIONS. Bear witness Judson among the Karens, Moffat among the Hottentots, Lindley among the Zulus, Scudder among the men of Arcot, and Morrison and Burns, and many more, among the Chinese. No faithful worker who is obedient unto Christ and faithful to his calling, will go without his netful at the last. This word, Cast the net on the right side of the ship, and ye shall find, stands for all time, and will surely be made good. The success of the missionary enterprise is no mere peradventure. It is as sure as promise and prophecy can make it. The power of the Saviour is not now a thing to be put to the test of experiment; it is a matter of experience.
III. THE REWARD OF THOSE WHO ARE OBEDIENT TO CHRIST, IN LABOURING FOR THE SALVATION OF MEN. Not only are they successful in that labour, which itself is a great joy, but Christ prepares for them a feast when their work is done. (W. M. Taylor, D. D.)
The second miraculous draught of fishes
As St. John alone records the beginning of miracles in Cana, it is fitting his Gospel should close with this idyllic scene of more than human beauty. The open-air picture, the morning freshness, the naturalness of the incidents and characters, the simplicity of the narrative, stamp it with an incomparable grace.
I. THE MANNER OF HIS COMING. How like themselves are both these disciples. John is the first to perceive Jesus. The eagle-glance of faith is quick to see the Divine. With instinct of the loving heart, the bosom-friend is first to detect his Divine Friends presence. He imparts the calm, quiet recognition to his brother apostle. How precious this faculty to note and point out the Divine in life, though it may be others that act. John is the seer, the lover, the teacher; but Peter is the doer. It is Peter that plunges into the waves and gets first to Jesus feet. So it always had been between these two. John was the first to reach the sepulchre, Peter the first to enter it; John the first to believe that Christ is risen, Peter the first to greet the risen Christ. Thus ever have we these two classes--the men of faith, the men of action; the men of thoughtful wisdom, and the men of loving zeal. The Churchs eyes and the Churchs hands,--all helpful to one another and needful for the body. John says to Peter, It is the Lord, which Peter would not have perceived. Peter casts himself into the sea, which John could not have done. Well! the others get to the beach too in time, in such slow way as men in general do get in this world to its true shore, much impeded by that wonderful dragging the net with fishes. None durst ask Him, Who art Thou? knowing that it was the Lord. But why wish to ask Him? Where was the need? Plainly because the mere bodily sense cannot identify Him. His comings and goings, His interviews with them all through the forty days, are not according to the ordinary laws of body. Consequently it is upon the evidence, not so much of the senses, as of the mind and heart, that they know Him to be their risen Saviour. His words, His actions, and the love that shines through all, tell them it is Jesus, and no one is so faithless and blind as to say, Who art Thou that appearest thus in the guise of a stranger? And this is all significant. He is preparing them to live by faith in a world where Jesus shall no more be with them in the flesh.
II. THE MEANING OF THE MIRACLE. It is easy to see that the purpose is different from that, for example, which appeared in the raising of Lazarus. After His own resurrection there was no need of any mere act of power to convince the disciples of His Godhead. That would have been taking the less to prove the greater.
1. It proved in a very striking way that their own Jesus it was who rose from the dead. He addressed their memory and their faith: You may be sure I am your own Lord, when I do again exactly as I did before, on this very lake, the works none other man could do. To repeat the miracle of the Draught of Fishes was to prove His identity in the most convincing way. Some great tone-poet comes to you, and performs one of his masterpieces, and goes his way. The composition, let us suppose, has never been written out; no one could repeat it but the composer himself. Vainly would any pretender appear and say, I am he, for he would not produce the proof you would be sure to seek. You wait years, perhaps. A stranger comes. He says, I am your former friend; do you not recognize me? Time and travel have changed his countenance, the senses refuse to identify him in the usual way. I will prove it, he says, seats himself at the instrument, calls out the marvellous and well-remembered strains. No other could so thrill you but himself. Yes, you say, it is beyond a doubt. I know him by his work. This must be Jesus; no phantom in His likeness, no delusive appearance, but the same Christ of God, at whose command are all the treasures of nature and providence, and under whose feet are also the fish of the sea, for He is head over all things, to His body the Church.
2. It was not only a seal of their Lords resurrection, it was also a symbol of their future work. Henceforth He would stand upon the heavenly shore. Many a night, dark and dreary, they would have to toil profitless; but as oft as He should command, the net would be filled. At last they would draw it to land, the success of His kingdom would be complete and glorious beyond all expression. His faithful servants would share His triumphs, and inherit the fruit of their labours, enter into their rest followed by their works, and on the resurrection morning they would sit down to meat with Him in His everlasting kingdom. One is tempted to dwell on this attractive allegory a little longer, there are so many things suggested by the details of the charming story.
(1) Here are seven fishermen, well equipped, well acquainted with the waters they fish in, toiling all night, and nothing caught. The servants of the kingdom may be well furnished, well placed, well acquainted with their work outwardly, yet not thereby is their real success secured. It is the Lords presence and the Lords command that makes it sure. An activity based upon mere human impulse and sympathy--I go a fishing, We also go with thee--was fruitless. That which drew its inspiration from the word of Christ had immediate success.
(2) A conversation about non-success opens the way for better things; so the Lord oft begins the blessing with His Church and servants when He makes them feel and be concerned about the want of blessing.
(3) The blessing and the success come by casting the old net in a new way, in a new direction. It is the unchanging gospel that we are to preach; but in each age and time it needs new castings, fresh forms, and it is the ever living Spirit that will keep us right with His progressive indications. The meal on the shore, too, is suggestive of many things besides the final feast of heaven. It is, indeed, more strictly suggestive of times of refreshing upon earth, for it is early in the day, fitting for more labour. Where Jesus got the fish and bread and fire of coals we are not told, but there it was ready; and how like the gracious surprises He prepares for His faithful servants! Surprising success followed by surprising satisfaction and soul comfort. (J. Laidlaw, D. D.)
The second miraculous draught of fishes
I. THE APPEARANCE AT THE LAKE. (Joh_21:1-3).
1. The scene of operation: the Galilean Sea.
(1) Endeared by early associations. Many a time had the disciples plied their craft upon its waters (Mat_4:18-22).
(2) Hollowed by sacred memories. Across that lake they had often sailed with their Master (chap. 6:16; Mat_7:18-23). Here they had thrice witnessed the display of Christs power (Luk_5:1-11; Mt
8:26: 14:22, 23), and had heard Him preach to crowds on the shoreLuke 5:3; Mat_13:2). Around it they had travelled with Him in His wanderings.
(3) Recommended by past experience. A water famed for multitude, variety, and excellence of its fish.
2. The company of fishermen.
(1) Their number. Seven: the perfect number, the symbol of completeness, and thus representative of the infant Church.
(2) Their names. Simon Peter, the man of rock, the symbol of energy and zeal. Thomas, the man of doubt, typical of prudence, Caution, timidity, reason. Nathanael, the guileless, emblematic of transparent sincerity, and sweet simplicity. The two sons of Zebedee, once sons of thunder, now men of love and self-sacrifice. Two other representatives of the great army of unknown, undistinguished, to be found in every age and country in the train of Christ. Together they shadow forth varieties of character and endowment in the Church.
3. The proposed expedition.
(1) Its proposer--Peter. The Church, no less than the world, needs men of action to lead the way, pioneers to open up new paths, persons of imagination and enthusiasm to devise and impress others with the practicability of what they suggest.
(2) Its accepters. Started by Peter, the notion was taken up by his companions. The mass of mankind in religion, as in politics, not only require to be led but are ready to follow. The capable man never wants instruments. He who can rule will find subjects.
(3) Its commencement. It began well. Everything augured hopefully. The reputation of the lake was high; the time the best possible for fishing; the company ardent and experienced. They lost no time, spared no pains, and were not soon disheartened. Whatever Christs people do they should act so to deserve if they cannot command success.
(4) Its result.
(a) Nothing at least as to appearance. They caught no fish.
(b) Something, yea, everything in one.
They met with Christ, found what they expected not, returned with what they had not gone to seek. So Christ defeats His peoples schemes that He may the better carry out His own, disappoints their hopes that He may give them immediate fruition, and leave them to themselves that they the more readily welcome and enjoy Himself when He comes.
II. THE MIRACULOUS DRAUGHT (verses 4-8).
1. The Stranger on the beach.
(1) The time of His appearing--morning; cf. the Angel of Jehovah (Gen_33:26); Christ in the days of His flesh (Mat_14:25), and after His resurrection. So Christ still appears to His people in the morning, because it is morning in every soul when He appears.
(2) The circumstance of His non-recognition. They knew not, as Mary and the Emmaus travellers, and perhaps for similar reasons. Christ may now be beside His people when they are not aware.
(3) The unexpected question, cheerily put and with friendly solicitude, Lads, have ye aught to eat? i.e., Has your cast been successful? Put also not for information, but to arrest attention and excite expectation.
(4) The disappointed reply. They had failed, as three of them had once done before (Luk_5:5); they had spent their strength for nought Isa_49:4); as gospel fishers often seem to do (Gal_4:11; 1Th_3:5).
(5) The proferred counsel. The right side always the side Christ appoints. He who does not what Christ bids fishes on the wrong side.
(6) The prompt obedience. It is never wise to be above taking advice; much less when advice comes from Christ (Col_2:3).
(7) The marvellous success. The royal road to success in religion is obedience to Christs commands (Eph_3:20).
2. The recognition from the boat.
(1) By whom made. By the disciple in whose heart glowed a pure flame of love for Jesus. The heart rather than the intellect the organ of spiritual apprehension. John had been the first to perceive that Christ was risen (chap. 20:8). Now he is the first to recognize His Person.
(2) How expressed--It is the Lord! Concentrating in the exclamation love, joy, adoration, desire, a world of thought, an ocean of holy feeling, a heaven of spiritual aspiration.
(3) With what followed. Instantaneous recognition by Peter, and startling activity (cf. Mat_14:28)
.
3. The landing of the net.
(1) The labour of it.
(2) The success of it.
(3) The wonder of it. Neither will the gospel net fail till it has landed all Christs people.
III. THE MYSTERIOUS BANQUET (verse 12-14).
1. The heavenly provision (verse 9). Emblematic of the reward Christs servants will enjoy at the marriage supper of the Lamb (Rev_19:9).
2. The earthly contribution (verse 10). A large part of the future reward of Christs servants will consist in beholding the fruit of their labours (1Th_2:19-20).
3. The royal invitation (verse 12). So will they be welcomed when they reach the heavenly land (Mat_25:34).
4. The solemn distribution (verse 13). A picture of the higher entertainment Mat_26:29), of which Christ gives the foretaste in the Lords Supper. Lessons:
1. The fruitlessness of labour even in the Church, apart from the presence and power of the glorified Redeemer (Joh_15:5).
2. The certain and abundant success of those who work in the way and along the lines suggested by Christ.
3. The blessed recompense awaiting faithful labourers in Christs service. (T. Whitelaw, D. D.)
The appearance of Christ at the Sea of Tiberias
Note
I. THE POVERTY OF THE FIRST DISCIPLES.
1. We find them working to supply their temporal wants at one of the humblest of callings. Silver and gold they had none, and therefore they were not ashamed to return to business.
2. This poverty goes far to prove the Divine origin of Christianity. These very men who found it necessary to work hard in order that they might eat, were the first founders of the Church, which has now overspread one-third of the globe. These were the unlearned and ignorant men who boldly confronted the subtle systems of ancient philosophy, and silenced it by the preaching of the cross. These were the men who, at Ephesus, and Athens, and Rome, emptied the heathen temples of their worshippers and turned them to a better faith.
II. THE DIFFERENT CHARACTERS OF DIFFERENT DISCIPLES OF CHRIST.
1. Once more we see Peter and John side by side and behaving in different ways. John was the first to perceive Christ, but Peter was the first to struggle to get to Him. Johns love was quickest to discern, but Peters impulse was quickest to stir.
2. Let us, then, not condemn others because they do not see or feel exactly as we do (1Co_12:4). Gods gifts are not bestowed precisely in the same measure. Some have more of one, and some more of another. Some have gifts which shine more in public, and others those which shine in private. Martha and Mary (Luk_10:39-40; Joh_11:20-28), were both loved by our Lord. The Church of Christ needs servants of all kinds, and instruments of every sort; penknives as well as swords, axes as well as hammers, chisels as well as saws. Let our ruling maxim be Eph
6:24.
III. THE ABUNDANT EVIDENCE WHICH SCRIPTURE SUPPLIES OF OUR LORDS RESURRECTION. Here, as in other places, we find an unanswerable proof that our Lord rose again with a real material body. That Peter was convinced and satisfied we know (Act_10:41). (Bp. Ryle.)
The seven who saw the risen Lord
I. THEY WERE TOGETHER. How did they come to hold together, instead of seeking safety by flight, which would have been the natural thing after the death of their Leader? And yet here we find them where everybody knew them to be disciples of Jesus, holding together as if they had still a living and uniting bond. There is only one explanation, viz., that Jesus Christ had risen from the dead. You cannot build a church on a dead Christ; and of all the proofs of the Resurrection there is none harder for an unbeliever to account for than the simple fact that Christs disciples held together after He was dead.
II. THE COMPOSITION OF THIS GROUP.
1. Of the five men who made the Primitive Church (chap. 1.), there are three who reappear here, viz., Peter, John, and Nathanael, and two unnamed men, who, I think, are Philip and Andrew, Simon Peters brother, both of them connected with Bethsaida, the place where probably this appearance of the risen Lord took place. So then the fair inference is that we have here the original nucleus again--the first five--with a couple more, Thomas, who is called Didymus, and the brother of John, one of the first pair.
2. There, along the beach, is the place where four of them were called from their nets three short years ago. On the other side is the green grass where the thousands were fed. Behind it is the steep slope down which the devil-possessed herd rushed. There, over the shoulder of the hill, is the road that leads up to Cana from which little village one of the group came.
3. Look at the list, having regard to the individual members that make it up.
(1) Foremost stand the two greatest sinners of the whole--Peter and Thomas--singularly contrasted, and yet alike in the fact that the Crucifixion had been too much for their faith. The one was impetuous, the other slow. The one was always ready to say more than he meant, the other always ready to do more than he said. The one was naturally despondent, the other never looking an inch beyond his nose, and always yielding himself up to the impulse of the moment. And yet both of them were united in this, that the one, from a sudden wave of cowardice, and the other, from giving way to his constitutional tendency, had both of them failed in their faith, the one turning out a denier and the other turning out a doubter. And yet here they are, foremost upon the list of those who saw the risen Christ. There are two lessons there. Let us learn
(a) With what open hearts and hands we should welcome a penitent when he comes back.
(b) Who they are to whom Christ deigns to manifest Himself--not immaculate monsters, but men that, having fallen, have learned humility and caution, and by penitence have risen to a securer standing, and have turned even their transgressions into steps in the ladder that lifts them to Christ. And the little group welcomed them, as it becomes us to welcome brethren who have fallen and who repent.
(2) Nathanael, a guileless Israelite indeed, so swift to believe that the only thing that Christ is recorded as having said to him is, Because I said … thou believest? Thou shalt see greater things than these. A promise of growing clearness of vision and fulness of manifestation was made to this man, who never appears anywhere else but in these two scenes, and so may stand to us as the type of that quiet, continuous growth, which is marked by faithful use of the present illumination, and is rewarded by a continual increase of the same. If the keynote to the two former lives is that sin confessed helps a man to climb, the keynote to this mans is that they are still more blessed who, with no interruptions or denials by patient continuousness in well-doing, widen the horizon of their Christian vision and purge their eyesight for daily larger knowledge. There is no necessity that any mans career should be broken by denials or doubts; we may grow in grace and in the knowledge of our Lord and Saviour.
(3) The two sons of Zebedee--sons of thunder--who were eager, energetic, somewhat bigoted, not unwilling to invoke destructive vengeance, all for the love of Him; touched with ambition which led them to desire a place at His fight hand and His left. But by dwelling with Him one of them, at least, had become of all the group the likest his Master. And the old painters taught a deep truth when they made Johns almost a copy of the Masters face. To him there was granted a place amongst this blessed company, and it is surely a trace of his own hand that his place should be so humble. Any other but himself would certainly have put James and John in their natural place beside Peter.
(4) Two other of His disciples not worth naming. Probably the missing two out of the five of the first chapter; but possibly only disciples in the wider sense. What does it matter? The lesson is that there is a place for commonplace, undistinguished people, whose names are not worth repeating in Christs Church, and we, too have a share in the manifestation of His love. We do not need to be brilliant, clever, influential, energetic, anything but quiet, waiting souls in order to have Christ showing Himself to us as we toil wearily through the darkness of the night.
III. THE PURPOSE OF THIS GROUP IS SIGNIFICANT. What did they thus get together for? Simon Peter saith, I go a fishing. They say, We also go with thee. So they are back again at their old trade, which they had not left for ever, as they once thought they had.
1. What sent them back? Not doubt or despair; because they had seen Jesus Christ up in Jerusalem, and had come down to Galilee at His command on purpose to meet Him. It is very like Peter that he should have been the one to suggest filling an hour of the waiting time with manual labour. John could have sat still in the house, like Mary, the heart all the busier because the hands lay quietly. But that was not Peters way, and John was ready to keep him company. Peter thought that the best thing they could do till Jesus chose to come, was to get back to their work, and he was sensible and right. The best attitude to be found in by Christ is doing our daily work, however secular and small it may be. A dirty, wet fishing-boat, all slimy with scales, was a strange place, but it was the right place, righter than if they had been wandering about amongst the fancied sanctities of the synagogues.
2. They went out to do their work; and to them was fulfilled the old saying, I being in the way, the Lord met me. Jesus Christ will come to you and me in the street if we carry the waiting heart there, and in the shop, and the kitchen. For all things are sacred when done with a hallowed heart, and He chooses to make Himself known to us amidst the dusty commonplaces of daily life. He said to them just before the Crucifixion, When I sent you forth without purse or scrip, lacked ye anything? And they said,
Nothing. And then He said as changing the conditions, But now he that hath a purse or scrip, let him take it. As long as He was with them they were absolved from these common tasks. Now that He had left them the obligation recurred. Keep at your work, and if it last all night, stick to it; and if there are no fish in the net, never mind; out with it again. And be sure that sooner or later you will see Him standing on the beach and hear His voice, and be blessed by His smile. (A. Maclaren, D. D.)
A night and a morning by the lake of Galilee
I. SIMON PETER SAITH UNTO THEM, I GO A-FISHING (Joh_21:3).
1. We are inclined to wonder at the smallness of this memorandum. The very same thing might have been said yesterday by many a simple trawler at Teignmouth, or any other fishing station, yet this has been made an organic part of the Book of books. The writer leaves out the momentous events that were stirring millions at that moment, and puts into it this! Some critics have thought the thing too trivial, but we believe that so small a thing could not have been set down unless it held some great significance.
2. Notice a remarkable slowness of spiritual apprehension. I go, says Peter. Well, whither? to the mountain in Galilee whither Christ commanded His disciples? No, to the sea, of course. Call to mind that when Jesus instituted the Supper, when every word should have been taken to heart with double distinctness, He said, After I am risen again, I will go before you into Galilee. The angel at the sepulchre said, Go quickly, and tell His disciples … that He goeth before you into Galilee, as He said. Then He followed up the angelic message with one to the women on the road; still they were slow to move, but still He had compassion on their infirmity, and appeared to them in Jerusalem on the two first days; then his manifestations ceased for a while. At length they came to Galilee, but only to their old station, and, as it appears, with no thought of seeing Jesus, otherwise all would have been on the spot at the earliest possible moment. But we only see seven, and Peter says, I go! not to the mountain, but to the sea.
3. The announcement seems to have been made in a fit of despondency. Christ had told Peter and his companions to give up fishing when they became His disciples, and they instantly left all and followed Him. Peter made emphatic reference to this when he said, Lord, we have left all and followed Thee! And Christs reply taken with the words of the disciple, seem to speak of the forsaken fishing-boat as the sign of a final and consummated act. We never hear of them working at their old craft for a living again. We picture the apostles as waiting at Jerusalem for another Divine visit, but this had not been granted. Then, solemnly and sadly, they came back to the familiar place, and there they waited. Every night Peters heart would say, He will come to-morrow; but to-morrow, and tomorrow came, and no Jesus. Then that heart cried out, in a burst of passionate sadness, I give up, for He will not come any more.
II. THEY SAY UNTO HIM, WE ALSO GO WITH THEE. Certain men seem to be naturally and unaccountably influential. When your spirits touch theirs, you feel a fascination that holds or moves you like a hand. Peter had this kind of electricity. We can imagine the exchange of such words as: I go to the mountain. We go with thee. I give up. We give up. I go a fishing. We also go with thee. Great leaders have a going power peculiar to themselves; but more or less, for good or evil, every man must be influential, and what he does others will do. We can imagine such interchange of language between a parent and his children: I am going into the ways of the world. We also go with thee. I believe, and am going to cast in my lot with those who believe. We also go with thee.
III. THEY WENT FORTH, AND ENTERED INTO A SHIP IMMEDIATELY; AND THAT NIGHT THEY CAUGHT NOTHING.
1. Here is one instance, out of many, of Christ not allowing His disciples to prosper while in a wrong course. It is an evil omen when Christians prosper while in a course of practical unbelief. This omen is not seen in lives that are to reach a high standard. In such cases love blights prosperity and tangles schemes.
2. On the other hand, sensitive consciences will need to be reminded that want of success is not in every instance from something wrong. A ship may be manned by good Christians, yet founder; a concern in which none are embarked but disciples may toil all night, and catch nothing. And so, faithful heart, losses will be gain to you. In the darkest hour of outward affliction there may be the dawn of a morning of rich discovery. The Lord shall be thine everlasting light, and the days of thy mourning shall be ended.
IV. BUT WHEN THE MORNING WAS NOW COME, JESUS STOOD ON THE SHORE, &c. Weary and dispirited they saw a shape that was dim in the mist; they knew not that it was Jesus. His voice pealed out, but it woke within them no answering echo of memory. It was like Him to come after them when they would not go after Him, and to call them His children after all! Have ye any food? He asked. Where-ever disciples toil the Lord looks on; if they suffer failure, let them know that the watchful eye sees, that the great heart feels. He has taught His children the prayer, Give us this day our daily bread, and therefore is not likely to let them starve. In answer to this inquiry they only said No; the short word of cross, aching, disappointed men. Then said He, Cast the net on the right side, &c. It was the advice of One who was slow to take offence, and whose precept usually implies a promise; of One whose infinite grandeur does not keep Him from interest in our commonest callings.
V. THEY CAST, THEREFORE, AND NOW THEY WERE NOT ABLE TO DRAW IT FOR THE MULTITUDE OF FISHES.
1. This startling wonder was to remind them that they had been consecrated fishers of men. The Divine Symbolist delighted to clothe the spiritual work of His servants in language borrowed from their worldly employments. Obviously, it suggests
(1) Downright hard work. The word minister, like the word fisherman, is not simply the name of an office or dignity, but of a toiler.
(2) Diversity of operations. It is a mediaeval notion that the only way of taking the fish is by the net, which is understood to be the one true Church; but when Christ appointed His followers to be fishers of men, He specified for their use no particular mode. A fisherman has to go through great varieties of experience; he may be out on a stormy sea, or he may have to creep, or hide, or watch in the leafy covert or reedy river. Some kinds of fish are to be taken by spear, some by line, some by net--hand-net, or draw-net, or basket-net. He must never angle for a whale, or harpoon a trout. You must, says Izaak Walton, be the scholar of the fish before you can be his master.
(3) And the work of the spiritual fisher is rather one of skill than of violence--he must draw, not drive.
(4) That our spiritual work must be done by ourselves, and not by proxy. When, for instance, a man is called to be a preacher, let him preach his own sermons--Fish with your own hooks.
2. The act may also have been in tended to cheer them, and all desponding workers, by foreshowing the final success of all work done for Christ. Regarding the two miracles as signs, the scene of fulfilment in the one case is earth, in the other, heaven. In the first miracle the nets broke; the fishers did not therefore take all the fish, and there was no attempt to count the number taken. In the second case no nets were broken, and when the toilers reached the land they brought their richly-laden nets with them. Soon shall we strike upon the eternal shore; then all who have laboured in the great cause shall rejoice in the sea-harvest of souls; then, for the first time in all history, will the statistics of the Church be complete and trustworthy--one hundred and fifty and three.
VI. THEREFORE THAT DISCIPLE WHOM JESUS LOVED SAITH UNTO PETER, IT IS THE LORD. It was owing to a mysteriousness of look, perhaps, that Jesus was not at once identified. The Greek verb used in the account of His first miracle is used also in this. In the first, it is said that He manifested forth His glory; in the second, Jesus manifested Himself, &c. Two things are taught by the use of this word
1. That the discovery was the act of Jesus, not that of His disciples; they did not of their own will see Him, hut He, by a distinct act of His will, showed Himself to them.
2. It was a spiritual manifestation, and He was seen not so much by the eyes of the body as by the eyes of the soul. John was the first seer. Even in human friendship, and not less in the Divine, love has the quickest ear, the sharpest eye, and the surest faculty of interpretation. Then there was a plunge. Steady, Peter, we cry, if no name had been given, we should have known that it could be no other.
IV. JESUS SAITH UNTO THEE, BRING OF THE FISH WHICH YE HAVE NOW CAUGHT. Soon as they had touched land there was a new wonder. The beach had been bare a moment before, but now they saw a fire burning with a little fish on it, and bread at hand. They seem to pause, unable to obey; and so Simon Peter went up, and drew the net to land full of great fishes. When these were counted, Jesus said, Come and break your fast. All knew Him now; but not a word could they speak, Formerly they would have asked many questions. Taking first the bread, and then the fish, He divided them just as He had done while He was yet with them. He who marshals in their sweep the grand army of the stars, and who holds in His hand this globe, stood there in human form waiting on these tired boatmen. (O ,Stanford, D. D.)
The risen Christ and His disciples
I. THE SELF-MANIFESTATION OF JESUS AFTER HIS RESURRECTION. We now come to a new term in the narrative: He showed Himself, or He manifested Himself, or He was manifested to His disciples. This shows that He was not seen except by an act of His own will, overcoming His natural invisibility. He can only manifest Himself to our hearts when we are ready for Him, and just so He could only appear to those who were ready for the sight. We must always remember that there were moral reasons for the manifestation of Jesus after His resurrection beyond the necessity of proving the fact of His victory over death. He rescued the apostles from despair and unbelief and recalled them to their tasks and to a holier intimacy with Him than was possible before He was crucified.
II. THE DISCOVERY OF JESUS BY HIS DISCIPLES. There are disciples in all ages of the Church who see the presence of Jesus by the intuition of love. And such was John. He saw without beholding. He knew, not so much by faith, as by the love that believeth all things and never faileth. And yet this John was not of a sluggish, indolent nature. We have known souls who were,, the first to detect, the presence of Jesus in the Church and to say It is the Lord! They feel, while others are asking for evidence. There are others, like Peter, marked by their obedience to faith. John said: It is the Lord! When Peter heard that it was the Lord, he hastened to find Him. It does not appear that Peter saw Him any more than John did. He believed the word of John, and moved forward at once to verify it. John could wait; not so Peter. No doubt it will be found that both these temperaments are essential to the progress of the kingdom of heaven and to the bringing of the people of God to the measure of the stature of the fulness of Christ, who united perfectly the active and the contemplative elements of character. (Edward N. Packard.)
The risen Christ and His disciples
The last chapter of the Gospel of John is an appendix, and not a supplement. The story of Jesus life, death, and resurrection closed somewhat hurriedly with the preceding chapter. But now what about the future? What about the disciples work for the world? This chapter answers. The relation between the Gospel of John and this appendix is the same as that between Lukes Gospel and his book of the Acts. The latter is the sequel of the former. Hence this twenty-first chapter is concerned about work, and about the disciples future until Jesus comes again.
I. JESUS GUIDES THE DISCIPLES IN THEIR WORK. The work was commonplace--fishing; the story is simple, but the feelings of the actors must have been profound. The feast at Jerusalem is over. The disciples have made the journey of a long weeks travel back to Galilee. It is not the Galilee of a few former months. There is no assembling of crowds for instruction, no miracles of mercy, no loved leader to keep the disciples in one body. Four are lacking on this fishing excursion. He has been seen alive after His passion, but not here in Galilee; it was away in Jerusalem. Galilee doubtless thinks that Jesus is no more. The atmosphere surrounding the eleven is oppressive; they are lonesome, idle, restless. The active spirit of Peter must find something to do. He proposes to go a-fishing, and six more of them accompany him. There is a minute particularity about the story. We are told who and how many composed the company, and how they came to go a fishing. They noted that Jesus stood on the shore. The distance of the ship from the land is given, &c. These details, whatever other value they may have, certainly show how the hearts of the seven fishermen were wrought upon. Impressions, feelings, move men. Thought is born of them, and the whole course of life may be changed by them. Whence came that fire of coals, and the fish laid thereon, and the bread? This very wonder must have intensified the whole scene for them. Intensity was necessary. From the feelings of this hour they were to find not only the course of their own life, but also the wisdom to direct the worlds. In the Transfiguration they saw His divinity; in the foot-washing they perceived His humility; and now, in this hour of fishing, they had set before them the lesson of their coming leadership of the world. Left to themselves, their labours were abortive, but under His direction many fish were taken. In a word, His guidance was necessary to future success. The work in hand was a parable of the glorious work which they were to do. These who were winning fish were to win men--an office as much greater as a man is better than a fish.
II. JESUS IS REVEALED TO THE DISCIPLES IN THEIR WORK. That net full of fishes was such a revelation of the Christ to them as they had not reached in the more wonderful miracles of feeding the multitude, casting out demons, or raising the dead; for in these He did His own work, but in the draught of fishes He helped the disciples in theirs. Though the power was still all His own, He became a fellow-helper with them. Henceforth He will work mightily through them and with them. This revelation was to serve the disciples in two ways. It was necessary to convince the world of the fact
1. That the Christ should suffer and rise from the dead. The Resurrection is the key-stone of the Christian religion. But what a stupendous tax on mens minds, to lay it upon them to believe that One who died was now alive again, and alive for evermore! Yet to establish this fact in the world there must be indisputable testimony. The witnesses must be so qualified that they could go forth with many infallible proofs, so that they could say, We did eat and drink with Him after He rose from the dead.
2. Of His activity in the affairs of men. For Jesus death and resurrection do not take Him from His friends, but give Him to them. They needed this revelation of Him in work; for men are most of all sceptical on the point of the Lords active participation in their efforts and needs. One says, If thou wilt, Thou canst make me clean; another cries, If Thou canst do anything; but the true heart alone says, Thou wilt, Thou canst, Thou dost--so that the apostles afterward reported not what they had done, butwhat God had done with them; and Mark sums up their history with similar words, The Lord working with them. Christian faith is more than to believe historic Biblical facts. It believes God in Christ to be the one present, working Agent in the world to-day.
III. JESUS EATS WITH THE DISCIPLES AFTER THEIR WORK. This breakfast is every way beautiful. It seems to be Jesus aim in this whole mornings scene--its climax; for as soon as they were come to land, they saw a fire glowing on the beach, and food in preparation. With this the disciples had had nothing to do. Still they have a share in providing the meal, for He says, Bring of the fish which ye have now caught. He graciously ascribes the capture to them. When all is ready He asks them to come and dine. The end of the Incarnation, the Cross, and the Resurrection is to bring God and man into family relationship. It was one who sat at this breakfast this morning who afterward wrote, And truly our fellowship is with the Father and with His Son, Jesus Christ. The breakfast was also a prophecy of the time when the saint and the Saviour shall meet together to rejoice in the fellowship of a completed work. Paul wrote to those whom he had won to the Lord, What is our hope or joy or crown, of rejoicing? Are not even ye in the presence of our Lord Jesus Christ? (History, Prophecy, and Gospel.)
The relation of Christ to the secular rife of His disciples
This narrative is purely secular, but is none the less religious.
I. CHRIST DOES NOT RELIEVE HIS DISCIPLES FROM THE NECESSITY OF SECULAR LABOUR. He does not exempt His disciples from the law He that doth not work shall not eat. Were He to do so it would be an injury rather than a blessing to physical health. Intellectual vigour and moral development depend upon it. Inaction when there is power of action is a crime, and since the Infinite Lawgiver is infinitely benevolent, what is contrary to His will must be injurious.
1. The individual himself is injured. Muscular inactivity enfeebles the body; mental inactivity the intellect; moral inactivity the soul. Look at those who stand all the day idle. They are your feeble mothers, delicate sisters, nervous fathers, lackadasical sons, simpering women and moody men.
2. The idle man injures others: he is a social thief, and should be punished like every other kind of thief.
II. CHRIST ALLOWS THE POSSIBILITY OF FAILURE IN THEIR SECULAR ENDEAVOURS. They caught nothing. A different result might have been expected: but the settled laws of nature pay no particular deference to piety, and exemption from failure would not always be a blessing. It would tend to nourish worldliness, self-sufficiency, and religious neglectfulness. Liability to failure is a spur to industry, and a motive for prayerful dependence on heaven. Let not therefore any unfortunate Christian tradesman conclude that Christ has deserted him; and let not society conclude that he is ungodly because he has failed. The disciples toiled all night and caught nothing.
III. CHRIST IS DEEPLY INTERESTED IN THEIR SECULAR CONCERNS.
1. His eyes are ever on them in their work, though they may be unconscious of Him (Joh_21:4). He knoweth the way you take.
2. He sometimes so signally interposes for their help or demonstrates His presence among them (Joh_21:6).
IV. CHRIST OFTEN MAKES THEIR SECULAR TRIALS THE MEANS OF A CLOSER FELLOWSHIP WITH HIMSELF (Joh_21:12). Here we have a display of
1. His merciful condescension.
(1) He prepared the food.
(2) He ate with them, and thus identified Himself with their physical necessities.
2. His remedial wisdom. His eating enlisted their social sympathies and heart-confidences. He who would follow Him in His saving mission must go and do likewise. (D. Thomas, D. D.)
The reward of faith
Johns Gospel, which seems to come to a close with the end of the preceding chapter, is here re-opened. You can see John laying down his pen and rolling up his scroll, when he has put in the last sentence of the preceding chapter. But that Holy Spirit brought these things to his remembrance, and he eagerly unrolled his scroll and added them. It is thus not inaptly described as a postscript to the Gospel. And it is not over curious in us to ask why John should have put in this chapter.
1. It might be sufficient to say that these things were added because of their interest. That is the reason underlying our own postscripts. Indeed, with certain correspondents, it has become a bye-word that the P.S. is really the letter.
2. It might be said that John added these things to tell a good story of Peter. John loved Peter, and Peters character has never been any the worse for this chapter. You know some one like Peter. He is under a dark shadow to-day, and he deserves it. But you know something to his credit, and when all people are running him down, shame to you that you are not telling it.
3. But I rather think that John added these things because of their bearing upon his purpose in writing a Gospel, viz., to show the Divinity of that Man from Nazareth. Now, this stands or falls by His resurrection, which this chapter proves in its very first line. After these things Jesus showed Himself again, and again, and again. Here is proof upon proof of what can never be over-proved, that Jesus rose from the dead. Let us look at
I. THE CIRCUMSTANCES OF THE DISCIPLES.
1. Certainly they were strange circumstances. About two or three years ago they had been called into fellowship with Christ, and with each other, and that had meant for them a time of perpetual excitement. The fellowship of Christ to-day may be a humdrum affair, but it was not so then. And I would say if you want an exciting life, dont kick over the traces and go off as did the prodigal son--that is the flattest kind of life ever tried; but if you want a racy, bracing life, come and be a whole-hearted disciple of Jesus. For the last two or three weeks this excitement has been of the intensest kind. They had seen their Master betrayed, crucified, buried. But He had risen from the dead, and had said: Receive ye the Holy Ghost. As
My Father hath sent Me, even so send I you. Yet here they were away up in Galilee, as idle as a harrow in the frost.
2. This waiting for Jesus to come to them was doing them good, and Peters speech is the proof of it. We see them grouped together, and talking with one another about what they knew of Jesus and what they expected from Him. Ah! He will be sure to come, and come soon. Thus at times would they utter the wish of their hearts; but at others, with minds burdened with a great fear, they would ask: But what if He should not come? Under these circumstances I can imagine Peter suddenly assuming a brave and determined look, and saying, Well, come He soon or late, or not at all, our families are here, and there is plain, honest, homely work to do. Now that, I think, is a token that Simon Peter was improving, and that this time of waiting was a training, intended to strengthen faith. He is not now the blustering coward of the judgment-hall, whipping out his sword, and striking the wrong man in the wrong place. Peter could have done far better with an oar than a sword. But now Peter is sobered; our Lords prayer and hopes for him are to be realized after all. Satan hath desired to have thee. Thou wouldst make a splendid devils servant. Thou wast born to lead men either from God or to God. I need men like you. His faith has not failed. He strengthens his brethren, and they say unto him, The thing is good. We also go with thee. May God send back to His Church to-day a good score of Peters.
3. Now our Lord makes no mistake when He calls a man like this to Himself and to His service. God deliver the Church from the paralysing power of men Who never say a foolish thing, and never do a wise one. The Church to-day has far too many men ready to put breaks on her progress--cautious men--but far too few men of steam power, men to tell us what to do, and who go and do it.
II. THE MIRACLE IN RELATION TO THE CIRCUMSTANCES. The miracle has a lesson, one face of which looks towards our work-a-day life, while the other looks towards ones spiritual work for Christ.
1. Let us deal with the worldly aspect. These men were taught very sharply that success in catching either fish or men must come from Christ. Christ told them: You cannot get fish without Me, and you cannot go back to your secular life--you are spoiled for that. Ah, dear backslider, you need to hear this! A man who is a fisher or a fishmonger may become an apostle, but an apostle can never return to his old worldly calling. You will either be exceedingly miserable until Christ forgives and restores you, or the name and doom of castaway shall be thine. But the nights failure and the mornings miracle surely taught them that Christ is Master in all departments of life, and must be looked to with a single eye for all success that is worth having. Remember that these men were born and bred to fishing. Have you ever tried to advise a fisherman? You had better not, for if you do you will very likely get an answer a great deal plainer than polite. Somehow Peter had grace and sense enough to check the word that was rising to his lips, and to do as he was told. And it was well that he did so, for soon the pull upon the back rope made John draw his breath and dart the look and the word into Peter. This is the Lord. So still does the Lord visit His people at their work. But we draw a hard and fast line, on one side of which we are Christian workers, and we are all for faith and prayer; but then, on the other side, we are tradesmen or their wives, and the world, the flesh, and the devil take it out of us right round the week. The Lord wrought this miracle in order to obliterate that dividing line, and to teach that all success worth having will come from Him. Then what a grand religion ours must be for working people! In these days, when the word unemployed is continually in our ears, and the dismal thing perpetually in front of us, what a splendid religion is that of Christ! What a difference it makes between the unemployed man who believes in Christ, and the unemployed man who has no such belief! The feet of both are in the gutter, but the head of one is in heaven. Both alike must go round seeking for work; but he who loves the Lord, before he starts on his weary journey, goes down upon his knees before Him at whose girdle hang the keys of shops and yards and offices, and prays: Lord, Thou hast done the great thing for me; wilt Thou see me lack a covering and a crust? and such a man cannot be unemployed--he is glorifying God, and verily he shall be fed.
2. The other face of this miracle looks toward that spiritual work in which, from the very fact of our being disciples of Christ, we must engage. Do not raise the plea that now I am speaking of ministers and those who are actually under some kind of ordination. Nay, if your fishing is not capable of being spiritualized from mere bread-winning and fish-catching into soul-saving, then it is the worst for you. If you cannot take Christ into your business, anal so serve Him there, that you should spread abroad such an influence of Christs grace and presence as shall serve as a bait to entangle in the meshes of a net those who come in contact with you, then wash your hands of it, and have done with it for ever. Only remember that in this fishing for men we must look to Christ for our orders, and serve Him implicitly. How many boats are plying on the dark waters of London, and yet how few fish are caught, how few souls saved! What is the reason? It cannot be that there are no fish; the waters are seething with what we profess to be seeking. Then why should the net come empty to the boat so often? Is not this the reason--that we believe in Christ in a sort of dumb way, but we are not looking at Him and we are not getting His orders? If any of us lack wisdom, let us ask of God, and it shall be given us. He that winneth souls is wise, but it is with a wisdom that cometh straight from above. (J. McNeil.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv1, 2, 3, 4, 7 1. After these things. Compare Matt. 28:7; Mark 16:7.…
1. After these things. Compare Matt. 28:7; Mark 16:7. Sea of Tiberias. Another name of the Sea of Galilee. The disciples had been commanded by the Savior to gather in Galilee (Matt. 28:7).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Joh_21:1. After these things (see Joh_5:1, etc.).—I.e. after the…
EXPLANATORY AND CRITICAL NOTES
Joh_21:1. After these things (see Joh_5:1, etc.).—I.e. after the events recorded in chap. 20. The Sea of Tiberias.—See Joh_6:1. Showed Himself.—Rather manifested (ἐφανέρωσεν) Himself. Again.—Pointing back to Joh_20:14; Joh_20:19; Joh_20:26. In each case it was a manifestation of Himself to His disciples. This word is quite Johannine, and is one of the marks of genuineness of this chapter (see Joh_2:11, etc.).
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Joh_21:2. There were together, etc.—The names are those of the disciples who specially belonged to the region of the lake, most of whom had been engaged in the fishing industry. Nathanael.—The connection of his name with Cana explains more clearly Joh_1:45-46. They had obeyed the injunction of the Lord, and were now waiting His appearance in Galilee (Mat_28:7; Mar_16:7 : comp. 1Co_15:4-6).
Joh_21:3-4. Simon Peter saith, etc.—Peter was still the most energetic and leading spirit in the apostolic band. Though he had fallen so far, yet the Lord had not disowned Him, but had spoken to him as to the other ten, had granted to him the effusion of the Spirit as to his brethren. That night.—They no doubt fished with a light burning in their boat. Night was considered the best time for fishing. But when the morning, etc.—During those hours of unsuccessful toil the disciples must have been reminded of a similar incident at the beginning of their discipleship. The disciples knew not, etc.—No doubt “their eyes were holden” (Luk_5:5; Luk_24:16). In His glorified resurrection body our Lord seems to have manifested Himself in such fashion as He willed, so that He might be known when He pleased (Mar_16:12).
Joh_21:5. Children (παιδία, boys, lads).—The usual term in Syria now for addressing workmen, etc: walad (boy). The word used in Joh_13:33, τεκνία, indicates relationship. The disciples probably thought that He who addressed them was some passing stranger. Meat (προσφάγιον).—Something (in this case fish) to be eaten with bread.
Joh_21:6. Cast the net on the right side, etc.—The disciples seem to think that here is one who knows about fishing, and sees from the shore, by some indication, where they would most likely get a good haul. The whole incident was doubtless intended to have a symbolic meaning, and would lead the disciples afterward to remember that, if they were to be successful in their apostolic labours, they must take their directions from the Lord Himself. To draw it.—I.e. to haul it into the boat.
Joh_21:7. Therefore that disciple, etc.—The superior spiritual insight of the beloved disciple leads him at once to divine who it is who stands on the shore; whilst his impulsive fellow-disciple at once acts in characteristic fashion. None but an eye-witness could have described this scene. Girt his fisher’s coat (ἐπωνδύτης).—A kind of smock or blouse worn above the χιτών, or under-tunic. Peter had his tonic or shirt on; but to have only this on was regarded as practically being naked. He “girded on to him” the blouse in order that it might not impede him in swimming. He had no patience to await the slow progress of the boat shoreward with the overflowing net behind it.
Joh_21:8. Two hundred cubits.—About one hundred yards.
Joh_21:9. A fire of coals (ἀνθρακιά).—See Joh_18:18. Fish … and bread.—“If this draught is to the disciples the symbol and pledge of the success of their preaching, the repast is undoubtedly the emblem of the spiritual, and even temporal, assistance on which they may reckon from their glorified Lord so long as the work shall last. Grotius, Olshausen, and others … have thought that, in contrast with the sea, which represents the field of labour, the land and the repast represent heaven, from which Jesus gives aid, and to which He receives the faithful after their labour” (Godet).
Joh_21:10. Bring of the fish.—Probably to add to the meal already prepared, it would seem miraculously.
Joh_21:11. Peter went up therefore.—Now with glad alacrity he is the first to obey the Lord’s command. Great fishes.—This is probably mentioned because in so large a take there would ordinarily be a great number of worthless fishes (Mat_13:48). Various attempts have been made to fix a symbolical meaning on the number an hundred and fifty and three. Probably no such meaning was intended to be attached to it. The supposition that there is here a reference to the 153,600 proselytes mentioned in 2Ch_2:17 is too far-fetched to be received seriously. Augustine’s interpretation is elaborate, but is, perhaps, also too fanciful: 10 is the number of the law and 7 that of the Spirit, which being added equals 17, and all the numbers from 1 to 17 when added equal 153, and thus the number practically represents all the elect. There may be some such meaning latent in this number, if the whole incident is to be viewed symbolically. And all exegetes have remarked on the difference between this miracle and that recorded in Luk_5:1-11. There evidently the draught of fishes is intended to represent the visible Church, containing both real and nominal Christians (comp. Mat_13:47-49); here it is the Church invisible—the glorious Church of the redeemed (Eph_5:27). Net not broken.—Contrast Luk_5:6. Christ’s grace shall avail to bring all His people safely home.
Joh_21:12. Dine.—Breakfast (ἀριστήσατε), take the morning, or forenoon, meal. See Mat_22:4, where the noun is used. None of the disciples, etc.—They knew in whose presence they stood; awe and reverence made them keep silence. It was their Lord but now the manner of their intercourse with Him was different, preparing them for the moment when, though seeing Him not, they should believe and rejoice in the sense of His near and glorious presence (Joh_20:29; 1Pe_1:8).
Joh_21:13. Jesus then cometh, etc.—Whilst they still held back, Jesus Himself encouraged them to approach and to eat. This narrative does not state whether the Saviour Himself participated in the meal. There is no reason to suppose that He did not (Luk_24:43).
Joh_21:14. The third time, etc.—I.e. the third time He appeared to His disciples in a body. The two former appearances are narrated in Joh_20:19-22; Joh_20:26-29.
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_21:1-14
On the lake-shore: fruitless toil.—The poor disciples. An anxious and uncertain time, this, for them! What, exactly, were they? What were they to do? It was worst of all for poor Simon Peter. He might well ask himself what was he? He was “Peter,” “Cephas”—firm, true, rock—once. But ah! yon hall of the high priest’s house! Was he a disciple now, or a discarded traitor? Restlessly, Peter said—as the lake seemed to wear its old smile for him, as it glittered in the setting sun—“Let us go a fishing.” And all seven set off.
I. The night of fruitless toil.—A long cold night of weary, fruitless toil. They “caught nothing.” Courage, brother! courage, sister! when it falls to you to toil long and meet with no success! The Lord’s eyes were all night on that unsuccessful boat’s crew, and His heart was with them. And a blithe morning for them all broke on that seemingly luckless night.
II. The morning of joy.—Pulling shoreward, as the day was breaking, they saw a figure in dim haze standing on the beach. A voice of cheery hail reached the boat. It might be freely but truly translated, for it was in common fisher phrase, Well, lads! or, Well, comrades! any success? any fish? He who so spoke knows to-day our homely tongue, and our little troubles and disappointments, and all the homely things of our daily lives. When the weary fishermen cried back in answer “Nothing,” it was in a deeper tone, and with more of pointed meaning in it, that the voice came again from the beach telling them what to do. And the faith that prompted that one more cast of the net after all the failures was rewarded by a “haul” which needed all hands and all strength. Simon, thinking only of the work in hand, pulling his very hardest, is startled by a whisper in his ear from John. The tones of that voice had just reached, half touched, the memory of the loved disciple. He knew that voice so well! But it was the “draught of fishes,” the miracle, that made him sure. Yes, “It is the Lord.” Never man in the desert thirsted for the water-spring as the heart of Simon had longed, since “that night in which He was betrayed,” to see his Lord’s face and tell Him all—all that was in that fisherman’s tossed, troubled, shame-stricken, loving heart. It was that made him so eagerly spring overboard and swim, wade, struggle, shoreward. And did not Jesus know? We may almost say this morning’s interview was mainly made for Simon Peter—that beach, with its morning meal all ready spread, and its cheering fire blazing. The Lord knew then what drenched, benumbed, weary fishers needed. He knows all such things still.
III. Christ’s tender dealing with His erring disciple.—The morning meal was over, and we know of one heart that throbbed with many mingled feelings as the Lord said, “looking on him” once more, “Simon, son of Jonas!” Not the dear old disciple name, the given name, Peter, but the bare name of his early fisher life, by which he was known in the fisher town. “Simon, son of Jonas!” It is so like a modern fisher town form of name! Once the Lord called him by a better, higher name than this. Yes, Simon! but from that you fell—fell thrice—thrice swore you were no disciple of His. Ay! but your kind Lord is about, as once He did when you were sinking, to grasp your hand and lift you up to where you were again; and you will be once more Peter, the firm, steady servant of your Lord. And because Le had known what it was to fall, and to be forgiven and restored, Peter, the apostle of the young Christian Church, did the work of Christ, to his dying day, all the more earnestly and the more tenderly.—Rev. Thomas Hardy.
Joh_21:6-8. Ventures of faith.—At the word and following the direction of Christ, the nets were let down into the waters. We are, perhaps, to suppose that the disciples thought, e.g., that the Stranger saw what they did not perceive indications of, i.e. the presence of a shoal of fishes. But beyond that they were constrained by a power which they felt, but could not determine, to do as He commanded. Their obedience did not go unrewarded. The large, apparently unprecedented, “take” filled them first with wonder, and then with adoration, as they recognised in the stranger their Lord. With regard to this, as to all the other signs done by Christ, it is sufficient to notice now that they are really all included—even that of the Resurrection itself—in the Incarnation. Let that great truth be accepted (although it is certainly strengthened and confirmed by the Resurrection), then the wonderful life and signs wrought by Christ become luminous. They are then rightly seen as parts of a great whole. Without them that life would be incomplete and inexplicable. Look now at the spiritual lessons of this sign in regard to—
I. The ventures of faith.—
1. This miracle was to Peter and the other disciples an acted parable—a symbolic representation of what would follow when they, resting implicitly in faith on the Saviour, should afterward go forth on their great work of winning souls for Him—of becoming fishers of men, as our Lord had shown them at the beginning of their discipleship.
2. Guided by the Spirit, they were to follow the directions in which He prompted—casting the gospel net in places apparently the most unlikely, where before, it may be, they had toiled long in vain, assured that He would follow their action by His blessing. And we read in the succeeding history how they prospered in so doing. After the descent of the Spirit at once they began to speak to the mixed multitude of men from every nation under heaven (Acts 2). Undeterred by the fact that those men spoke in various tongues, in strong faith they cast their net, “and the same day there were added unto them about three thousand souls” (Act_2:41). Again, in a vision of the night the apostle Paul sees a man of Macedonia beckoning him to cross the Ægean Sea, and cast the net in Grecian waters. Once more it might have seemed a hopeless task. That Greeks, proud of their culture and literature, would receive a new and self-denying religion from men belonging to the despised Jewish people would in those times have seemed a wonder even more strange than that of the miraculous draught of fishes. But the apostle obeyed—the net was cast, and it has enclosed Europe and all the civilised nations.
3. And so ought the Christian Church to act now. It has been the habit of many to speak slightingly of the Jewish missions of the Church, e.g. it has been an annual joke with some journals to calculate how much it cost in money for each Jewish convert. That is a sarcasm that will not bear repetition now, when everywhere Jewish converts are entering the Church, and the whole mind of Judaism seems turning Christward. The original founders of Jewish missions cast the gospel net in faith, although from past experience failure seemed to threaten. But now, after long waiting, the nets are beginning to be filled.
4. One of the grandest instances of modern pioneer mission work—the casting of the gospel net in one of the most unpromising regions of earth—is what might be called the forlorn-hope mission to Thibet, under the leadership of a fragile woman,[9] who has proved one of the most intrepid pioneer missionaries of modern times. What more indeed need be said! Time would fail to tell of Moffat, Livingstone, Williams, Patteson, French, J. G. Paton, Heber, Henry Martyn, etc. In faith they cast the nets at the prompting of Christ’s Spirit, and lo! over all the world to-day the harvest of the sea of the nations is being gathered in.
5. In every epoch in the Church’s history the ventures of faith have had their reward. On the venture of faith followed the Reformation. On the missionary ventures of faith in our modern world, if they are sustained as they should be, there will assuredly follow the rescue of multitudes from the depths of alienation and degradation. There are many signs of the coming blessing. If the Church were entirely faithful the limits would widen, the multitudes increase.
[9] Miss Annie Taylor, Pioneer Mission to Thibet, February 1893.
II. Individual ventures of faith.—
1. See how this applies to the individual. The ventures made by the rash speculator and the gambler do not come under this category. These might rather be called ventures of unbelief. They are made in the name of “chance” or “luck,” gods unknown to the Christian.
2. To the Christian the whole of life is a venture of faith, not only for the future world, but for the present. At the direction of Christ, Christian men should go forth into the world to whatever duty they are called, fearing nothing, believing that if they persevere in the path of duty then daily bread and every needed blessing will be supplied; for “the river of God is full of water” (Psa_65:9). Not that we are to neglect the use of means. It is true God can work without means; and the means without His help will be useless. But with His help they will be the channels through which blessing will come, as the disciples’ fisher-nets enclosed the miraculous draught of fishes.
3. And if this be so in regard to things material, much more is it so in regard to things spiritual. Men must cast their nets, the net of faith, deep in the divine promises, if they would taste to the full the spiritual blessedness of the gospel. How many a life is empty of the joy and fruits of faith because this has not been done! How many can show only few and limited “catches,” simply because they have not boldly ventured out to the deeps of divine promise, undeterred by the sneers and scoffs of men of the world, and cast their nets in faith of blessing!
4. And above all, when special work has been given to any—the training or teaching of children, e.g., or the care of souls in the pastorate—then they must especially cast their nets in faith in the deeps of divine promise, relying on the Omnipotent for the blessing which will come in the end. They may toil long, but if they toil in faith they shall not labour in vain.
5. And this thought should influence men also in their individual support of the missionary effort of the Church—its really great and important work. What would be thought of a man whose whole interests centred in himself, who cared neither for kith nor kin, not to speak of country and humanity at large—whose life was so selfish that he never did aught to mitigate another’s sorrow or cheer another’s life? There are such men. And alas! there are many so-called Christians who might come under the same description. Give them enough of religion for themselves, and the rest of humanity, as far as they are concerned, may go down to darkness and death. Strange Christians these! The apostles and the early apostolic Church were of another stamp, else the world had been darker to-day than it is. From this incident therefore comes the exhortation, “Cast your net,” etc.
Joh_21:7. “It is the Lord.”—In all that the beloved disciple wrote there is a profound depth. A spiritual aspiration breathes through it, and leads us to realise that even the history has a spiritual meaning. In this incident by the sea of Galilee we see a picture of inward experiences in the souls of believers; and in this passing incident in the communion of the risen One with His disciples we see a type of His continual coming into the hearts of His people. On the last as on the first page of this Gospel, there is a joyful message full of life and spiritual power. There is but One who can fill men’s hearts with joy and bring blessing where He comes, whether as the infant laid in a manger or as the risen One to His disciples.
I. Where He is not there are want and pain.—
1. To the noblest and best company the Head is wanting when He is not there.
2. To the firmest will the rule of conduct is lacking.
3. To the hardest labour the blessing is absent.
II. Where He comes counsel and comfort come.—
1. He inquires about our necessities.
2. He gives wise and gracious counsel.
3. He brings a blessing with Him.
III. Where He is present His disciples’ hearts burn within them.—
1. The disciples were weary and dispirited whilst He was absent.
2. Now they have become like other men; their hearts burn, etc. (Luk_24:32).
3. John, contemplative and thoughtful, recognises the Lord.
4. Peter, ardent and impulsive, cannot wait till the boat is brought to land. Love impels them.
IV. Where He comes He gives heavenly food.—
1. He gathers His own together lovingly.
2. He satisfies their hearts with heavenly peace.
3. He thus prepares them to look forward to eternal joy.—From Karl Gerok.
Joh_21:7. “That disciple whom Jesus loved.”—Friendship, founded on the principles of worldly morality, recognised by virtuous heathens, such as that which subsisted between Atticus and Cicero, which the last of these illustrious men has rendered immortal, is fitted to survive through all the vicissitudes of life; but it belongs only to a union founded on religion, to continue through an endless duration. The former of these stood the shock of conflicting opinions and of a revolution that shook the world; the latter is destined to survive when the heavens are no more, and to spring fresh from the ashes of the universe. The former possessed all the stability which is possible to sublunary things; the latter partakes of the eternity of God. Friendship founded on worldly principles is natural, and though composed of the best elements of nature, is not exempt from its mutability and frailty; the latter is spiritual, and therefore unchanging and imperishable. The friendship which is founded on kindred tastes and congenial habits, apart from piety, is permitted by the benignity of Providence to embellish a world which, with all its magnificence and beauty, will shortly pass away; that which has religion for its basis will ere long be transplanted, in order to adorn the paradise of God.
I.–
1. There was something in the taste and disposition of our Lord, considered as a man, more in unison with those of John than with any of the other apostles.
2. The distinguishing features of our Lord’s character, viewed as a perfect human being, were, unquestionably, humility and love; nor is it less certain, or less obvious, that these were the qualities most conspicuous in the character of the beloved disciple.
3. In the short Epistles inscribed with his name, the topic on which he chiefly insists is love, which, in its sublime form, constitutes the moral essence of the Deity, as well as the very sum and substance of true religion. His heart was in perfect unison with his subject.
II. Indications of the preference with which John was honoured.—
1. On perusing the Evangelists, it appears that he was invariably selected by our Lord as one of the three who were present in the most retired scenes of His life—on the mount of Transfiguration, in the house of Jairus, and in the garden of Gethsemane (see also 13, 14, etc.).
2. After the Resurrection and Ascension, he continued to receive from his Saviour similar proofs of his preference. Preserved amidst a violent and bloody persecution, he was permitted (such is the universal tradition of the Church) to survive the rest of the apostles, to witness, in the destruction of Jerusalem and the dispersion of its inhabitants, the fulfilments of his own predictions, and finally to close a life extended to an extreme old age in peace and in the bosom of his friends.
3. To him it was given to convey to the Churches of Asia, among whom he dwelt, repeated messages from his ascended Lord, to behold His glory, and to catch the last accents of inspiration.
4. The place which he occupies in the order and succession of inspired men must at the same time ensure to him a high distinction; for while Moses leads the way, John brings up the rear of that illustrious company.—Robert Hall.
HOMILETIC NOTES
Joh_21:1-8. The life of the messengers of the gospel.—I. Their work.—
1. It is a work common to all (Joh_21:2).
2. Some come before others in it, according to their special gifts (Joh_21:3).
3. Sometimes they labour long in vain (Joh_21:3).
4. There sometimes come on them seasons of gloom, so that they do not always recognise the Lord with the same clearness (Joh_21:4).
5. But they endure patiently.
II. The blessing of the Lord.—
1. It is overflowing (Joh_21:6).
2. The disciples thereby realised the presence of their Lord (Joh_21:7).
3. Grateful love impelled them anew toward Him (Joh_21:8).
4. But this gladness did not come in similar fashion to all (Joh_21:8).
III. Their reward.—They were refreshed (Joh_21:9-10; Joh_21:13).
2. The blessing was a perpetual one (Joh_21:11—“brake not”).
3. They attained the blessed certainty of their fellowship with the Lord (Joh_21:12).
Joh_21:6. “The river of God is full of water.”—A pious citizen who had many children, and but straitened means, when dying spoke comfortingly to his children. He told them not to distress themselves about his death and his modest means. He would leave behind him a treasure; and when he was dead they would find written, behind the chamber door, the place where it was to be got at. When their father died, therefore, they examined the door carefully, but found written there only these words of Psalms 65, “The river of God is full of water.” Well, those children lived in dependence on God; they were pious and diligent. Thus they experienced in after-years the truth of those words, and the richness of their father’s treasure. For God never permitted them to want the means of subsistence.—From J. J. Weigel.
Joh_21:9. The fire of coals, etc.—Let us see whether [a] great truth may not have been figuratively taught by the facts of which we are endeavouring to find an explanation. There was already a fire kindled, when the apostles dragged to shore the net which specially represented the Christian Church, the Church, that is, as it was to subsist in its expanded form, subsequently to the coming of Christ, and on the fire which was thus burning there were fish already laid; yea, and the first direction to the, apostles was, that they should bring of the fish which had just been caught, and add them to those which were already on the coals. Now, since by the fish of all kinds which the net enclosed, we are undoubtedly to understand the members of the Church under the gospel dispensation, ought we not to understand by the fish already on the coals the members of the Church under the Jewish dispensation? This is nothing but preserving or keeping up the metaphor. If the fish just caught represented the converts that would be made by the preaching of the gospel, the fish which had been caught before, and not by those who now draw the net to land, may—we should rather say, must—represent those of whom the Church had been composed during the ministrations of the law. So that the visible Church before Christ was figured by the fish already on the coals, the visible Church after Christ by the fish just enclosed in the net; and when the newly caught fish were placed on the same fire with those which had been previously secured, was it not shown that the visible Church before and after the coming of Christ was virtually but one and the same? that its members, at whatever time they lived, had to be brought to the same altar, and to be purified by the same flame? I know not why we should not think that that strange fire, mysteriously kindled on the lonely shore, was typical of the propitiatory work of the Redeemer, through whom alone the men of any age can be presented as a sacrifice acceptable unto God. We have all to be laid upon an altar; we have all, as it were, to be subjected to the action of fire; but there is no altar but the one Mediator, and no fire but that of His one great oblation, which will answer for those who seek to consecrate themselves a whole burnt-offering to their Creator in heaven. And what could be a more lively parable of this fact, than that, just before His departure from earth, when standing on the margin of the sea, the separating line, so to speak, between time and eternity, Christ caused an altar to rise, mysterious as Himself, for no human hands reared it, and crowned it with burning coals, which had not been kindled by any earthly flame; and then brought about that there should be placed on this sacred and significant fire representatives of the one visible Church, as it had subsisted before His incarnation, and as it was to subsist till He should come the second time to judgment?—Henry Melvill.
ILLUSTRATIONS
Joh_21:6. Casting the net at Christ’s command.—We look back over the eighteen centuries during which the Church has been toiling as in the night; and as we spread out the nets, the gains seem small and insignificant. We turn over the reports of the missionary societies, representing the lifework of hundreds, and the prayer and devotion of thousands of Christians; and we note with dismay the scanty returns of converts, here a hundred, there a score, in many places none. We reckon the result of our own work for Christ, and again dismay seizes us as we gather the handful of fruit; one here and another there made better, made happier; a few lives changed: but what are these as a return? Coming still closer home, and looking within our own hearts, a sober survey brings to many of us a feeling of despair. We began so hopefully, too hopefully perhaps, forgetting the power of habit and the slow growth of the kingdom. A few weeks only had passed, and our hopeful resolves lay around us in ruins; and here we are like Sisyphus with our stone once more at the bottom of the hill and the steep slope before us. Our nets are drawn in at our feet, and of progress, of character, of sanctification, we have “taken nothing.” Once more the Master takes His stand beside His disciples at their work. Once more He bids us again let down our nets, carry on the old work as before. And once more, strong in our faith in Him and in His victory over evil and death, we say “Nevertheless.” Humbly recognising past failure and feeling the full weight of the disappointment, not ignoring the pressure of difficulty and the sting of pain, yet trusting in His grace, we set against the stream of worldliness and indifference the whole force of our will consecrated to Him, and say, “Nevertheless at Thy bidding we will let down our nets.”—From, “The British Weekly,” January 11th, 1894.
Joh_21:6. The true missionary spirit.—Many wise people say to-day, “What need is there for missionaries troubling themselves about the conversion of the heathen; let them first go to the heathen at home!” Those who thus judge ought speedily to request a missionary for themselves.… They seek to prescribe to Christ the manner in which He must carry on the extension of His kingdom. They will make void the command, “Go and teach all nations,” etc., until there is not a sinful unsaved man more in their own country. Have you the determination of the order of Christ’s kingdom, or has He? There were still millions of Jews who did not believe on Christ, and yet He gave the command to Peter to go to Cæsarea and to baptise the heathen centurion Cornelius. Why, the testimony of those heathen who had become converted through the work of the first missionaries, and the pious life and death of many of them, did more in the primitive Church to extend the gospel than had those who preached to them still remained. And if we were more zealous in regard to our mission work among the heathen, the blessing to the many slumbering members of the old Churches would be more abundant. We have only in faith and zeal to seek to save souls. The blessing rests with the Lord.—Dr. F. Ahlfeld.
Joh_21:6. Labour for Christ not in vain.—What befell them at sea. The long night of fruitless toil perhaps may have reminded some of them of the other similar experience; but, more probably, they were too busy and weary to think of anything but their empty nets. Whether they remembered that first miraculous draught of fishes or no, we must keep it constantly in view if we would understand this incident, and must remember that our Lord Himself gave it a symbolical meaning. The whole of the events in this lesson point to that symbolism as a chief part of the intention; and, while it is easy to be over-ingenious in translating the facts into parables, it is unwise to shut our eyes to the broad features which receive their full meaning only when so translated. As the day was breaking over the Eastern girdling hills, and the cold air at sunrise telling of a change in the dark world, Jesus stood on the shore. The place is significant—the disciples tossing on the water, the Lord standing on the firm beach, with the light playing round Him. Can we fail to see in that the picture of the condition of His servants in contrast with the rest and stable glory where He dwells? And may we not see in His attitude the same inspiring truth which upheld Stephen dying, when he saw the Son of man in the opened heaven, standing as ready to help? The disciples did not recognise Him. Throughout the forty days His will determined when He should be known. The Unknown speaks as a superior, using the address “Children,” and His question in the original implies the expectation of a “No.” Then you have not anything to eat? He knew the state of things before asking, but He wished the acknowledgment. Is not that ever His procedure with His servants, drawing them to confess their failure, and so preparing them for the blessing, which He cannot send except to the consciously weak and powerless? An honest and humble “No” is generally followed by correction of methods or fields, and that by full nets. If we said it more readily to Him who is ever interested in our work, we should not have to say it so often to ourselves. The prompt obedience to the Stranger’s directions was probably due to the disciples’ belief that He had seen from the shore some sign of a shoal which they in the twilight had not noticed. None of them had any thought of His being anything more than a passing traveller, stopping to look on. The swift result is, alas! not always the experience of even the humblest and most docile of Christ’s servants; but we may be sure that, though in regard to immediate issues the parable of this incident may fail, it does not fail in regard to their certainty. Jesus did not promise them that they should find at once, nor does He promise us; but He does promise that, sooner or later, our labour will not be “in vain,” if it be “in the Lord.” And that may content us. The beautiful episode of Peter and John is full of meaning. Love has quick eyes, and is first to discern the Christ. Its prerogative is to trace His working where others do not see Him; and for love it is enough to know that it “is the Lord,” and to sit quietly blessed in contemplation. But there is another kind of faithful devotion, not so quick to discern, but eager to act. John could sit still, satisfied to gaze, but Peter flung his upper garment about him, and was over the side and splashing in the water before he knew what he was doing. He was only a hundred yards off, and would have been by Jesus almost as soon if he had sat still; but that was not his way, and “there are diversities of operations.” Besides, penitence and the blended shame and joy of restoration made him flounder thus quickly to his Lord. He had said, “Depart from Me, for I am a sinful man, O Lord,” on that first similar occasion; but the sense of sin which drives to Jesus is deeper and wholesomer than that which drives from Him. The safest place for the forgiven penitent is close to the Lord.—Dr. A. Maclaren.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v1 Joh 21:1-4. “After these things, Jesus again manifested Himself…
CHAPTER 31
JESUS APPEARS AT THE SEA OF GALILEE
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Joh 21:1-4. “After these things, Jesus again manifested Himself to His disciples at the Sea of Tiberias.” This city stands on the west coast of the Galilean Sea. I lodged in it while there. “And He thus manifested Himself: Simon Peter, Thomas called Didymus, and Nathanael, who is from Carla of Galilee, and the sons of Zebedee, and two others of His disciples, were there together.” The apostles, pursuant to His mandate, have traveled from Jerusalem to the Sea of Galilee. We have no mention of the lapse of time. He had promised to meet them there. These seven are together.
“Simon Peter says to them, I go to fish. They say to him, We also go along with you. They went out, and entered into a ship, and that night caught nothing. It already being morning, Jesus stood on the shore. His disciples did not know that it is Jesus. Then Jesus says to them, Little children, have you any meat? They responded to Him, No . He says to them, Cast the net on the right side of the ship, and you will find. Then they cast it, and they were not able to draw it out on account of the multitude of the fishes. Then that disciple whom Jesus loved says to Peter, It is the Lord.” Though John was the youngest of the apostles, he had the most acute spiritual recognition, evidently enjoying a deeper illumination than any of the rest.
“Then Simon Peter, hearing that it is the Lord, girded on his fishing cloak, for he was unclothed, and cast himself into the sea; and the other disciples came in a small ship; for they were not far from the land, but about two hundred cubits, dragging the net of fishes.” When I sailed round the Sea of Galilee, we landed and spent a little time at the “Coast of the Lord’s Appearing,” a very nice, beautiful, gravel shore, suitable to draw out a net, and pointed out to all travelers as the identical spot where Jesus was standing when they saw Him at day-dawn from the ship.
“And when they came up to the land, they see a fire built, and fish and bread lying on it. Jesus says to them; Bring of the fishes which you now caught. Simon Peter came up, and dragged the net to the land, full of a hundred and fifty-three large fishes, and they being so many the net was not torn.” Worldly men would have been so encouraged by this wonderful draught of fishes as to continue in the business. Not so with the apostles. They bid adieu to their boats and nets and leave them forever, content to be fishers of men.
“Jesus says to them, Come, eat breakfast. And no one of the disciples dared to ask Him, Who art Thou? knowing that He is the Lord. Then Jesus comes, and takes bread, and gives to them, and the fish likewise. This was the third time Jesus was made manifest to His disciples, having risen from the dead.” The first Sunday night, the second Monday night, and this occasion are the three times of His manifestation to His disciples collectively, having appeared twice to the women in the early morn, to Peter, and in the afternoon to Cleopas and his companion on their way to Emmaus.
“Then when they took breakfast, Jesus says to Simon Peter, Simon , son of Jonas, lovest thou Me more than these? He says to Him, Yea, Lord, Thou knowest that I love Thee. He says to him, Feed My lambs. Again He says the second time, Simon , son of Jonas, lovest thou Me? He says to Him, Yea, Lord, Thou knowest that I love Thee. He says to him, Feed My sheep. He says to him the third time, Simon , the son of Jonas, lovest thou Me? And he says to Him, Lord, Thou knowest all things, and Thou art acquainted with the fact that I love Thee. He says to him, Feed My sheep.” We have here a striking illustration of agape, Divine lover and philia, human love. In the two first interrogations, Jesus says to Peter, Agapas me, “Dost thou love Me with Divine love?” Peter does not answer Him directly, but says, Phileo se, “I love Thee as a friend.” In the first instance of this question and answer, Jesus responds, “Feed My lambs,” and in the second, “Feed My sheep.” In both of these questions, Peter evades the issue by using another word, Phileo, “I love Thee as a friend;” while Jesus had said, Agapas me, “Dost thou love Me with Divine love?” This agape, Divine love, is the very essence of Holy Ghost religion. (Rom 5:5.) Peter had been very seriously out of kelter during the memorable night of our Savior’s arraignment having denied Him thrice, and in a most unbecoming manner. Jesus now proceeds to hold a class-meeting with him, asking him if he has got his religion back all right. Peter was quite tender-looted, adroitly evading a direct answer by using the word which means the love of friendship — i. e., human affection — instead of our Savior’s word, which means the love of God, poured out in the heart by the Holy Ghost. Jesus having twice asked Him if he loves Him, with Divine love, and both times receiving the answer, “I love Thee as a friend,” finally, the third time, dropping His Word, takes Peter’s word, and says, Phileis me, “Dost thou love Me as a friend?” thus impliedly calling in question Peter’s repeated affirmation as much as to say, “Your treatment of Me on the night of My betrayal was not very consistent with your profession that you love Me as a friend.” This was what grieved Peter, so that now he musters all his courage, and asseverates vehemently, “Lord, Thou knowest all things, and Thou dost know that I love Thee.” Peter did love Him most ardently as a friend; but to what extent he had been reclaimed from his backsliding, we are not prepared to say. He evidently did here flicker in his testimony, or he would have answered the Savior directly, using His Word.
“Truly, truly, I say unto thee, That when thou wast young, thou didst gird thyself, and walk about where thou didst wish; but when thou mayest get old, thou wilt reach forth thy hands, and another will gird thee, and lead thee where thou dost not wish. And he spoke this signifying by what death he shall glorify God.” You all know that this is a prediction of Peter’s bloody martyrdom in Rome, when they crucified him with his head downward. It is said that when they had decapitated Paul at Rome, Peter reluctantly yielded to the importunities of the saints to escape out of the city and save his life. So, walking out along the Appian Way, in the dead of night; he suddenly saw Jesus passing by him, coming into the city and exclaimed, “O Master, is this You?” Jesus responded, “Yes, Peter, I am coming to Rome to be crucified again,” and vanished out of his sight. Peter, taking the hint, returned into the city, and joyfully submitted to crucifixion. When I was there, I visited the Memorial Church — Dominie, quo vadis, “Lord, whither goest Thou?” — standing on the traditional spot where Jesus met Peter.
“And speaking this, He says to him, Follow thou Me. And Peter, turning, sees the disciple whom Jesus loved following, who also leaned upon His breast at the supper, and said, Lord, who is the one betraying Thee?” This question Peter asked John at the supper, that he might ascertain from Jesus, as he was next to Him, who the traitor was. “Then Peter, seeing him, says to Jesus, Lord, but what is this one? Jesus says to him, If I wish him to abide until I come, what is that to thee? Follow thou Me. Then that saying went out among the brethren, that that disciple does not die. But Jesus did not say that he does not die; but, if I wish him to abide till I come.” It seems that that apostolic tradition, deduced from the words of our Lord, turned out more than speculation, as Justin Martyr and Irenaeus, who lived and wrote in the second century, testify to the translation of John, not having been ocular witnesses however. John Wesley also believed that he was translated, at the age of one hundred and one, when we last hear of him in history living at Ephesus.
“This is the disciple witnessing concerning these things, and having written them, and we know that his testimony is true.” John and Matthew were ocular witnesses of what they wrote, Mark serving as the amanuensis of Peter, and Luke that of Paul.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. In the touching incident related in this chapter,…
Joh 21:1
I. In the touching incident related in this chapter, the first thing which strikes us is the grace of the Lord Jesus. Penitent as Peter was, it was needful to set him right with his brother apostles, whom he had first of all wronged by his forwardness, and next scandalised by his fall; and how admirably this is accomplished by the question: "Simon, son of Jonas, lovest thou Me more than these?" a question to which Peter replied so humbly, as to show that he claimed no pre-eminence even in affection; but so earnestly, that fellow-servants could not refuse the avowal which sufficed for the Master. So, in correcting any fault, in pointing it out, in trying to cure it, nay, in forgiving it, there is need for holy skill and tenderness.
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II. A second lesson is the Saviour’s wisdom in the selection of His agency. In that same apostolic band there was another to whom we might have expected that the Lord would have said, rather than to Peter, "Feed My lambs, feed My sheep." Yet, although John is the disciple whom the brethren love and whom the Saviour loved, in the work of planting the Church, and first preaching the Gospel, he was not put forward like that other who made so many false steps, and who had been repeatedly rebuked for his rashness.
III. When their Master’s need was at the sorest, none of the disciples acted out and out the part of the noblest and most self-devoting friendship; but there were two whose fall is most conspicious, the one having betrayed Him, the other having, with oaths and execrations, repudiated all connection with Him. Both fell, but the one fell to rise no more; the other was not only recovered, but fully reinstated in the confidence of his brethren and in the favour of his Lord. What made the difference? It arose from this: there never was a time when Judas really loved his Master; Peter did. The mere professor of religion may fall and never be recovered. But if you can answer to the demand of Christ, "Yea Lord, Thou knowest that I love Thee," His longsuffering mercy will not only pardon, but cure you; your diseases will be healed, your soul will be restored in the paths of righteousness, and you will be upheld by the Lord whom you follow.
J. Hamilton, Works, vol. i., p. 241.
References: Joh 21:1.—J. Vaughan, Sermons, 13th series, p. 149. Joh 21:1, Joh 21:2.—C. Stanford, From Calvary to Olivet, p. 235.
Joh 21:1-14
I. It had been by a miraculous draught of fishes, like the one now before us, that, at the outset of His ministry, Christ had drawn away three at least of the seven now around Him, from their old occupations, and taught them to understand that in following Him they were to become fishers of men. Why was that miracle repeated? Because the lesson which it enforced was needed to be again given and enforced. Now that, bereft of the companionship of Christ, deprived of the means of support, if not driven by necessity, yet tempted by opportunity, they resume their ancient calling, was it not needful and kind in Jesus to interfere, and by the repetition of that miracle, whose symbolic meaning they could not fail at once to recognise, to teach them that their first apostolic calling still held good, that still the command was upon them: "Follow Me, and I will make you fishers of men?"
II. The two miracles were substantially the same. Yet there were differences between them, perhaps indicative that the one, the earlier miracle, was meant to shadow forth the first formation; the latter miracle, the future and final ingathering of the Church. In the first instance, Christ was Himself in the vessel; in the second, He stood upon the shore. In the first the nets began to break and the ship to sink; in the second, nothing of the kind occurred. It may be a fancy to see in these and other diversities, the distinction between the present and visible effects of the casting forth of the gospel net upon the sands of time, and that landing and ingathering of the redeemed upon the shores of eternity. Treat this idea as we may, the image is a scriptural one, that both individually with Christians, or collectively with the Church, the present scene of things is the night of toil, through whose watches, whether fruitful or not of immediate and apparent good, we have to labour on, in hope of a coming dawn, when upon the blessed shores we shall hail the sight of the risen Lord, and share with Him in partaking of the provisions of a glorious immortality.
W. Hanna, The Forty Days, p. 108.
References: Joh 21:1-3.—B. F. Westcott, Revelation of the Risen Lord, p. 111. Joh 21:1-14.—Homilist, 2nd series, vol. iv., p. 144.
Joh 21:3
I. The lot of Christ’s disciples is usually a life of toil. In this, there is little difference between the Christian and the worldling; if anything, the difference is in the worldling’s favour. The Christian is constrained to keep the king’s highway, the beaten path of industry and straightforward honesty, and cannot shorten the journey by leaping fences, or trying an occasional near-cut through his neighbour’s property. An omnipotent Master might have emancipated His servants from drudgery, but His wisdom—or, what is the same thing—His kindness, has judged that it is not good for man to be idle.
II. The toil of the disciple is not always successful. If for probationary purposes Infinite Wisdom has refused to make the Church on earth a playground or pleasure-ground, for the same reason He has refused to make it the infallible avenue to worldly wealth, the sure and certain passport to earthly rank or renown. A ship manned by good Christians, a concern in which none are embarked but disciples, may toil all night and catch nothing.
III. Of this calamity the great Eye is witness, and with this bitter grief the great Heart sympathises. It is not willingly or wilfully that He sends such an affliction; and as this incident teaches, if we take the Master’s bidding, we shall yet be gainers by this loss; for this delay or disappointment we shall at last be all the richer. Had that throw of the net brought nothing from the lake, the Master had a meal prepared already on the land. So take His bidding, ply your calling, and if that calling fails to yield you food and raiment, you may fearlessly cast yourself on that all-embracing care and kindness by which the ravens are fed and the lilies are clothed.
J. Hamilton, Works, vol. i., p. 252.
References: Joh 21:3.—G. Dawson, Sermons on Disputed Points, p. 148; Parker, City Temple, 1871, p. 285; J. N. Norton, The King’s Ferry Boat, p. 213. Joh 21:3-6.—Christian World Pulpit, vol. v., p. 239. Joh 21:4.—Preacher’s Monthly, vol. v., p. 227; M. Dix, Sermons, Doctrinal and Practical, p. 108. Joh 21:5.—J. N. Norton, Old Paths, p. 267. Joh 21:6.—Spurgeon, Sermons, vol. viii., No. 443; T. Birkett Dover, The Ministry of Mercy, p. 214.
Joh 21:7
I. A weary night, but Christ came in the morning. So at first we are apt to say; but it would be putting it more correctly if we said that Christ, who had been present all the night, allowed Himself to be seen in the morning. He was now risen from the dead, and had put on that glorious body which evades our grosser sense, and needs an act of will to make it visible.
II. A Saviour habitually recollected and realised was the distinctive feature of apostolic piety; not to the eye-witnesses alone, but to all who believed their testimony, and to whom the Holy Ghost revealed the things of Jesus, Christ was ever present—the spectator of their conduct, the guardian of their path, the president of their home, the light of the dungeon, the solace of earth, the attraction to heaven. And we cannot read the writings or the record of their lives without feeling that of their Christianity the keynote was struck on occasions like this, perhaps this very morning; and whether feeding the sheep or following the Master, whether toiling for a maintenance or catching men, we cannot but admire the simplicity and grandeur, the seriousness and happiness, in their deportment so blended, as of those who had never quite forgotten the sweet surprise at the Lake of Galilee, and to whom it might any moment again be whispered: "It is the Lord."
III. We need not toil with dejected looks and drowsy eyes, for close at hand is One who can in a moment fill the net, and who, even if the net were continuing empty, can still feed the fishermen. As soon as the disciples were come to land, they saw that it was not for His own sake, but theirs, that Christ had asked: "Have ye any meat?" and although He allowed them to make their own addition to the banquet, they saw that, even if they had continued to catch nothing, their Master would not have suffered them to starve. Let us learn to trust in Him who can prepare a table in the wilderness, and who, when His people have been forced to acknowledge, "We have nothing of our own," loves to surprise them with the invitation, "Come and dine."
J. Hamilton, Works, vol. i., p. 263.
I. They only see aright who see Christ in everything. This word of John’s, "It is the Lord," ought (1) to be the conviction with the light of which we go out to the examination of all events, and to the consideration of all the circumstances of our earthly life. (2) It is the only conviction that is adequate either to explain or to make tolerable the circumstances of our earthly condition. (3) It should guide us in all our thoughts about the history and destinies of mankind and of Christ’s Church.
II. Only they who love, see Christ. John, the apostle of love, knew Him first. There is no way of knowing a person except love. "He that loveth not knoweth not God, for God is love."
A. Maclaren, Sermons preached in Manchester, 2nd series, p. 183.
References: Joh 21:7.—Contemporary Pulpit, vol. viii., p. 316; J. Keble, Sermons for Saints’ Days, p. 68; J. Fraser, University Sermons, p. 123. Joh 21:10-25.—Parker, Christian Commonwealth, vol. vii., p. 143.
Joh 21:12
I. The Recognition. Three things contributed to it. (1) The love. Who, but One, so busies Himself about His redeemed? (2) The wisdom. Who, but One, could know or even dare to advise upon a matter to all appearance so casual and so fortuitous? (3) The strength. The fish were not there till Christ spoke. He, the Lord of creation, brought them to the net.
II. The entertainment. The recognition has brought together the Host and the guests. So at His table Christ Himself is spiritually present to receive, as well as to communicate, that highest joy, which is the interchange of conscious feeling and trusted love; to partake of us, as we of Him—He making us fit to give Him pleasure—He bringing the fish to our net—He preparing also the fire and the bread, which we are to find ready for us on the shore.
III. The feeling. "None of the disciples durst ask Him, Who art Thou? knowing that it was the Lord." Why should they ask, if they knew? Such questioning would have been intrusive, would have been familiar, would have been impertinent. They must wait for Him to speak now. So the feeling which reigns around Christ’s table should be a feeling of predominant reverence.
IV. The conversation. Let us learn from Christ’s example what to commune about with Jesus. (1) Who shall not begin with his sins? Who can doubt that Peter’s three denials were uppermost in his heart at this meal? (2) Ask the Lord, in token of His forgiveness, to give you back your forfeited work for Him. Ask Him to let you be at least His hired servant. (3) At that table you cannot help forecasting your future. Shadows of the long hereafter, even of this life’s hereafter, project themselves upon your path. They did so upon Peter’s. Talk to Christ of your future, of your life, of your end. Tell that which you fear; let Him converse on it with you at His own table, and you shall find its worse sorrow healed, when He says to you in all, through all, notwithstanding all, "Follow Me." (4) Peter, finally, had a thought for others. He had a friend, a dear friend, dear also to Jesus Christ. Ask this night also concerning your friend. He may bid you not ask. He may bid you leave in His hands, your friend’s future as your own, but He will not reprove you for asking. Such topics are suitable for the soul’s communing with its beloved.
C. J. Vaughan, Christian World Pulpit, vol. i., p. 33.
References: Joh 21:12.—Spurgeon, Sermons, vol. xi., No. 633; Spurgeon, Morning by Morning, p. 290; W. Morison, Ibid., vol. viii., p. 168; Homiletic Magazine, vol. xi., p. 365.
Joh 21:15
The last Scene with Peter
I. Every one has felt that the threefold question of Christ to Peter, alluded to the threefold betrayal. There lay in the question a mild rebuke, so exquisitely given that it would not sting, but soften the heart. It was a trial also; it was so spoken as to try whether the apostle had the same boastful spirit. Would he now exalt himself, put himself forward as the first? Was the element of self-conceit still mingled with his impulsive affection? We see in the reply how the apostle was changed. He accepted the reproof without a word of self-justification. He answered true to the testing power of the words on his heart. He did not even trust his own knowledge of his love, but appealed from himself to Christ. "Thou knowest, only Thou, Thou knowest that I love Thee."
II. "Follow Me." This links the first interview by the lake with the last. As it was said, Peter looked round, and there lay the lake, its waves dancing in the morning light. The nets were on the sand, the multitude of fishes were glittering in them; the boats were drawn up upon the shore; his partners were again by his side, and Jesus had come upon them. It was the same scene he had seen before when he said, in his impulse, that he was a sinful man. Nature was the same; she who is always the same in the midst of our stormiest change; but in all else she was different. Peter looked back, and an eternity seemed to roll between the first meeting and this last. The confession of sin he had then made was true, but it was that of an untried child; nor did he know how true it was. Since then he had known what it was to be tried, to fail, to touch the depths of miserable guilt and human weakness. He had passed through a tempest, and he was now a man. He had at the first meeting given up all, in quick impulse, and gone after Christ, in admiration and enthusiasm. But his love had no foundation on a rock, only on the shifting sands of human feeling; and when the wind and rain arose, the fair house fell. Now he knew that love meant, not the momentary rush of quick delight alone, but the steady direction of his whole being towards the will and wish of One who had redeemed him from an abyss of failure, who had forgiven him a base betrayal; not the passionate thought now and again of the person loved, in gusts of imagination, but that deep-rooted love which, having woven its fibres through every power of character, would never let him dream of following any other Master.
S. A. Brooke, The Spirit of the Christian Life, p. 15.
References: Joh 21:15.—Spurgeon, Sermons, vol. xxviii., No. 1684; G. Matheson, Moments on the Mount, p. 163; S. Greg, A Layman’s Legacy, p. 129; A. Jessopp, Norwich School Sermons, p. 193.
Joh 21:15-17
Notice:—
I. The connection of two things: "Lovest thou Me," "Feed My sheep." It is love to the Saviour which has been the secret of each successful ministry. It is this which makes the patient and longsuffering Teacher put up with the waywardness, the selfishness, the ingratitude and inattention of His scholars; and it is this which made Peter himself and Paul so gentle and much-enduring among converts, very quarrelsome and carnal, very crude and un-Christlike; for even amongst these wild sheep might be lambs of Christ’s fold.
II. Peter and his colleagues were evangelists. It was part of their vocation to bring into the fold the sheep not yet gathered—the wild and unreclaimed. But they were also pastors. That is to say, it was their business to provide for the flock food convenient—food for the sheep, food for the lambs. As tastes are so various, and as in the same audience there is great variety of capacity, and feeling, and circumstances, the wise steward, in dispensing the Word of Life, will seek to suit each want and emergency. Happy the minister who can say with the Apostle, "I have not shunned to declare to you the whole counsel of God."
III. The providing of food convenient is not, however, the whole of the pastoral office, whether that pastorate be parental, ministerial, or prophetic. One part of the shepherd’s work was to go out and in before the flock. If he was a good shepherd, the sheep got fond of him, and came to know his very voice. They liked him and trusted him, and as they had no fear of his leading them to poisonous pastures or dangerous places; they went out and in, and followed him. Quite as important as instruction is example; and he alone is a good shepherd who, not content with telling the road to heaven, leads the way. He alone is a good shepherd who is full of sympathy and tenderness, binding up that which is broken, and strengthening that which was feeble. He alone is a good shepherd who feels as a personal sorrow the inconsistencies and declensions of believers; and who, if one were wandering, would leave the ninety and nine in the wilderness, and go after that which is lost.
J. Hamilton, Works, vol. i., p. 292.
References: Joh 21:15-17.—Spurgeon, Sermons, vol. iii., No. 117; A. B. Bruce, The Training of the Twelve, p. 519; G. Dawson, The Authentic Gospel, pp. 236, 252. Joh 21:15-18.—Homilist, vol. vi., p. 51. Joh 21:15-19.—Homiletic Quarterly, vol. iv., p. 266; B. F. Westcott, The Revelation of the Risen Lord, p. 127; A. Mackennal, Christ’s Healing Touch, p. 171.
Joh 21:15-22
Peter’s Restoration
I. The question is about love. It carries in it a thorough assurance of the forgiveness of sin and the healing of backsliding; coming as it does from Him whom the sin has pierced, and the backsliding grieved afresh. It is the question of the injured Friend and the grieved Brother. It is He who still, in spite of all, Himself answering for all, puts the question, "Lovest thou Me."
II. The question is about the degree of Peter’s love. Why should Peter be expected to love Jesus more than others? Why, but because he is forgiven more? So Peter feels now as he never felt it before.
III. The question is thrice repeated. How did Peter feel when subjected to this triple questioning? To a mind like his it must have been somewhat trying. Accordingly it is said that Peter was grieved.
IV. In all the three instances in which the question is put, the answer is followed up by the command, "Feed My lambs"; "Feed My sheep." Feed My sheep: There is an obvious propriety in this. On the one hand, the question is a fitting preliminary to the command; on the other hand, the command is a fitting sequel to the question.
V. How changed, as regards the whole matter of suffering with and for Jesus, is the high-minded and high-spirited apostle. He is high-minded and high-spirited still, in a right sense and on a right footing. But it is towards men, not towards the Lord. He loved Jesus before; warmly, strongly, boldly. Now he simply waits. He receives the command, "Feed My sheep," and the warning as to the death by which he is to glorify God, in meek and dumb acquiescence. It is the acquiescence of one who is now brought thoroughly to feel that he is nothing, and that Jesus is all in all.
VI. The Lord crowns the whole conversation with the call, Follow Me. Follow Me, in the following up and following out of that work with reference to which I said that thou couldst not follow Me once. Follow Me now, as loving Me and prepared to feed My sheep; and to die with Me now; nor consider thy lot hard if thou shouldst have to glorify God by a bloody death, and thy beloved friend should tarry, if I will, till I come. "What is that to thee? Follow thou Me."
R. S. Candlish, The Gospel of Forgiveness, p. 96.
References: Joh 21:16.—Spurgeon, Sermons, vol. xxii., No. 1281; G. Brooks, Five Hundred Outlines, p. 308; Contemporary Pulpit, vol. iv., p. 271; W. F. Hook, Sermons on the Miracles, vol. ii., p. 262; Christian World Pulpit, vol. xi., p. 257; J. Vaughan, Children’s Sermons, 5th series, p. 127.
Joh 21:17
We have here three points; love’s examination, love’s answer, and love’s evidence; and we purpose to look at these three points of love in their order.
I. Observe then, first, what Christ did not do with Peter. Christ did not examine Peter continually all his life, as to the state of his heart; but upon a distinct occasion, for a distinct object. There was nothing subtle, and metaphysical, and perplexing in our Saviour’s mode of examining Peter’s heart. He did not wind His probe about. He was simple, straightforward, and definite. He went to the point where pain began—He made Peter grieve, and then He pressed it no further. From His example we gather the occasions for examination to be: (1) When we have lapsed into any known sin. (2) In a time of affliction. (3) Before any great enterprise. (4) At sacred festivals. (5) At particular anniversaries.
II. Love’s answer. "Peter was grieved." I do not suppose he knew that that very grief was the answer. Peter appealed to the omniscience of Christ. It is always best to find the harbingers of peace more in God’s mind than in your own mind. And it is evident that this thought was the mainstay of Peter’s assurance; for the more he seemed to be doubted, the greater stress he laid upon it. A wicked man does not dare to think of God’s omniscience. He is always afraid of the thought; he cowers at it. But to the Christian, it is a thought with all strength and all peace—"God knows everything."
III. Love’s evidence. "Feed My lambs," "Feed My sheep." Actions must always be the heart’s language. Be suspicious of the reality of any feeling which has never gone out in an action. Painstaking, faithful, hard work is the bent of a full heart, without which the feelings will grow, first restless, then oppressed, and then dying. Love will work. It only wants opportunity, and opportunity is always given. For wherever God, by His Spirit, has given the desire to work in the heart, He always, by providence, opens the door. The branch that bears no fruit can never have been grafted. The love which does not act, cannot live.
J. Vaughan, Fifty Sermons, 1874, p. 352.
I. Love to the Lord Jesus is the essence of religion. If you have it not—if the Lord Jesus is no friend of yours, we cannot promise you much happiness in the present life; for the best happiness is to be found in Him to whom you still are a stranger. And with yourself there must be something radically wrong. So excellent is the Lord Jesus and so suited to our need, that most reasonably and righteously God the Father employs Him as a test or touchstone of the sons of men.
II. It is love—it is the opening of the heart to God’s good will, which draws back to Himself that heart in grateful devotion and tender affiance. The love of God you cannot overrate, nor from its infinite wellspring drink too largely. "God is love," and to believe that love, of which the sinless creation is the boundless sphere, and of which Calvary is the focus concentrated, the bright and burning expression—to believe that it is not a cold law, a dark fate, a sombre power, in which you live and move and have your being; but to believe that it is God’s great life which now encircles and will eternally enclasp your little life—to believe that a Being most wise, most holy, hovers round your daily path—to get grace to believe this, is to learn the lesson which the Incarnate Word was constantly teaching, and the faith of which gave to John and his brethren their fulness of joy.
III. If you, too, would be happy, learn to love. View God as He reveals Himself. Believe Him to be what Jesus said; believe Him to be what Jesus was. When any mercy or any happy moment comes, remember the pleasant truth—God Himself is near. And just as your little child wakes up, and finds a present on his pillow and shouts forth his wonder and his thanks; so when, through no labour of your hands, through no procurement or desert of yours, there comes to you some good and perfect gift, you cry, "Thanks be to God, through Jesus Christ. My heavenly Father has been here, for it is thus He giveth to His beloved in their sleep."
J. Hamilton, Works, vol. i., p. 276.
We may Learn a Lesson—
I. From the words and demeanour of our Lord in this simple narrative. How tender and considerate He was in all He here said. We too have to do with Jesus, and we have no reason to fear that He will deal more harshly with us than He did with His penitent disciple. He is full of compassion. Man may reproach us, load us with bitter words, delight in our anguish; but Jesus never reproaches, or if He seems to do so, His words are full of love as well as of chastisement. Man may strike wantonly, and strike again when we are down, and follow it up to our ruin; but our Saviour does not so. He wounds only as the physician wounds, that He may heal. His wounds are to question our love, and not that He needs to enquire into it, but that we may enquire into it, and prove ourselves, and test the reality of our love for Him. Such remindings are but the crook of the chief Shepherd, bringing back His sheep that they go not astray.
II. And from the penitent apostle too, we may learn: First, his humility. He casts himself simply on his Lord. He knew what a broken reed self was to lean upon. He had once trusted to himself; he had sown in self-confidence, and had reaped tears and shame. And have we not too had some sad experience of the same kind? Have we never gone forth champions and returned traitors? Have we never spoken as if we would stand for Christ against an army, and then fled at the sight of a foe? Let us not be drawing highly-coloured pictures to ourselves of our devotedness, our faith, our love, exalting ourselves, to be abased; but rather simply renounce all self-esteem and boasting, and fly for our refuge to "Lord, thou knowest." Dismiss bye ends and double purposes; give up the fruitless and disappointing attempt to serve the world and God at the same time; though in weakness and fear, and in self-abasement, yet in singleness of purpose cleave to the blessed Jesus. Thus will His questionings and His chastisements not be in vain if they knit your hearts to Him.
H. Alford, Quebec Chapel Sermons, vol. i., p. 317.
References: Joh 21:17.—J. M. McCulloch, Sermons, p. 183; Homiletic Quarterly, vol. ii., p. 245. Joh 21:18.—Preacher’s Monthly, vol. v., p. 229; M. Dix, Sermons Doctrinal and Practical, p. 120; Homiletic Quarterly, vol. iv., p. 134.
Joh 21:18-19
The warning of what awaited him, which the Lord here gave to Peter, was divinely adapted to his peculiar cast of mind, and in conjunction with the words, "Follow Me," was fitted at once to console and solemnise the apostle.
I. "When thou wast young thou girdedst thyself." Rapidity and self-reliance have always been your way. "But"—and there must have been something in the way in which this was spoken which conveyed a peculiar import, for it was at once understood as predicting to Peter a death like Christ’s own—"But when thou shalt be old, another shall gird thee," etc. And whilst we can quite believe that to the eager disciple, so full of revenge at himself and of devotion to his Lord, there was at this fervid moment joy in the prospect of being conformed to Christ in His crucifixion, in conjunction with all that had occurred, it was a sobering consideration that the days of freedom and self-disposal were about to be succeeded by days of captivity and a death of violence.
II. But by that death he should glorify God. It is a singular history, older than the time of Peter, as old, we may say, as the death of Abel, and accounted for by man’s mournful antipathy to God’s holiness and God’s truth; in this world of ours, when any stands out from his fellows severely loyal to his God, that constant tendency to exclaim: "Away with such a fellow from the earth"—that perpetual effort to extirpate unwelcome truth by slaying and burying out of sight the witness-bearer. Yet in all these martyrdoms God is glorified. We wonder how weak humanity survived such tragedies; and as we think of all whom the headsman’s axe left widows, and all whom inquisitorial terrors hunted from their homes, and try to estimate that long agony by which a martyr Church has maintained its testimony, we begin to appreciate the awful privilege assigned to Peter and to the myriads who, like him, have trod in the Master’s bleeding track since that morning when, stretching forth His own pierced hands, Jesus said to the apostle, "Follow Me."
J. Hamilton, Works, vol. i., p. 304.
Reference: Joh 21:18, Joh 21:19.—E. M. Goulburn, Thoughts on Personal Religion, p. 227. Joh 21:18-23.—Homilist, vol. v., p. 173.
Joh 21:19
Follow Christ
I. You shall never be far from the Father. That pleasant countenance with which the Father beheld the well-beloved Son extends to all His followers—to all who, in faith and affection, gather round Him or go after Him, like this little band beside the Lake of Galilee.
II. You will learn to do things as Christ did them. You will learn to feed the sheep or the lambs as He fed them; warning, reproving, exhorting, with a kindred longsuffering. You will learn to be calm amidst astounding insult; and what is harder still, you will learn to be kind to most unattractive misery. You will learn to meet temptation with "Thus it is written," and for trial you will learn to prepare by praying more earnestly.
III. Christ will conduct you where no other can take you. I do not mean merely in that better life to which He is the only entrance; but in this present world there are heights of attainment and regions of joy which are only reached in His company. As you follow on you will come to know Him better and to trust Him more, and you will at last find yourself looking down on earthly cares and solicitudes, on tumults of the people and national commotions, from heights such as the mere sage or statesman never scaled.
IV. Christ will take you up where all others leave you. One by one the companions of the pilgrimage drop off and disappear. And at last that mysterious summit will be reached where the rest can come no further; and as one by one the senses close, as in the thick fog dear faces fade away, and as far down the strand fond and familiar voices cease to overtake you, a countenance that you have never seen before, and which you yet know full well, will say, as plainly as the Supreme of Loveliness can say, "It is I, be not afraid"; and so with gladness and rejoicing shall you be brought into the palace of the King, and there you shall abide.
J. Hamilton, Works, vol. i., p. 339.
The best token of attachment and loyalty to Christ is to follow Him fully. Try to give such a representation of His religion as will be true to Himself and appropriate to your own position, and then it cannot fail to be attractive and impressive to others.
I. Among those features of the great Example which all may study and seek to assimilate, let me mention first, His sublime veracity. He was Himself the Truth, the Amen, the great Reality, whom it was impossible to know too thoroughly, or trust too entirely; and whilst from His own mouth guile never proceeded, there never was a presence in which affectations and hypocrisies felt so uncomfortable—gasping and out of their element, and like to give up the ghost. In order to have the mind of Christ we must share His truthfulness.
II. Again, Jesus Christ hath left us a pattern in His kindness. Himself the Son of God incarnate, and crowning three years of the busiest beneficence by a deed of mercy, whose influence eternity cannot exhaust, and whose outgoings are felt in all worlds, one lesson of His life is the amount of consolation and encouragement and holy impulse which can be diffused from a single presence in its progress through one short day, when there are no conflicting elements—when the fountain never intermits, when the light is never veiled.
III. Follow Christ in that wonderful faculty which turned every opportunity to the best account. If there be a frightful contagion in evil, there is in faith and earnestness a Divine ascendancy. One serious thinker can do much to arrest frivolity, even as one cheerful countenance can go far to brighten a gloomy company—even as one high-toned spirit can go far to raise to his own level a large assembly.
IV. Follow Christ in His humility. "Let this mind be in you which was also in Christ Jesus, who humbled Himself and made Himself of no reputation." Whether it be in Christ or the Christian, there is in true humility nothing abject, nothing self-disparaging; on the other hand, there is affability, there is self-forgetfulness, there is contentment, there is submission to God’s will, there is cheerful, unquestioning obedience. And this meek and quiet spirit is in the sight of God of great price.
J. Hamilton, Works, vol. i., p. 346.
References: Joh 21:19-22.—A. B. Bruce, The Training of the Twelve, p. 528. Joh 21:19-25.—Clergyman’s Magazine, vol. iii., p. 349.
Joh 21:20
I. As we apprehend the character of John, the first thing which strikes us is a peculiar intuition. That great sight, God dwelling in the midst of men, was early disclosed to this pure-hearted beholder, and through the rest of life he seems never to have lost the open vision. "With his loving gaze fixed upwards upon the Light of Life, his own eye has become light; the sun has made it sunlike."
II. Ingenuousness and intuition are near allied; the pure heart, the open eye. From the time that the Baptist exclaimed "Behold the Lamb of God," it would seem as if John had no longer toiled at the task which some of us find so troublesome— the task of taking away our own sins—but had rested in sweet security, satisfied with a Divine Redeemer and Reconciler, and at leisure to observe those gracious words and wonderful works which showed so plainly the Father.
III. Open, receptive, unpreoccupied, John’s was that attitude of mind which, at the disclosure of Incarnate Deity rejoicing with exceeding joy, was prepared to sustain without stumbling the unveiling of an awful as well as glorious future. Of the two types of piety—the active and the contemplative—Peter and John may be taken as patterns; and as both conformations exist in society, it is a cause of rejoicing that there is room for both in the Church of Christ. The side of John is that on which few of us are likely to exceed. We are more ready to work than to worship—more anxious to hear some new thing than to realise the all-important things with which we are already familiar. In the dust of our own bustle we veil the heaven, and we run so fast that we cannot read. It is God’s goodness, therefore, that He gives us leisure, and our seclusion will be a blessed banishment if we are led to a more intimate communion with that Saviour who, oft forgotten, is never far away.
J. Hamilton, Works, vol. i., p. 316.
References: Joh 21:20.—Spurgeon, Sermons, vol. xxvi., No. 1539; Preacher’s Monthly, vol. ix., p. 250; T. L. Cuyler, Homiletic Quarterly, vol. i., p. 91; vol. v., p. 433; Clergyman’s Magazine, vol. i., p. 347; Ibid., vol. v., p. 31. Joh 21:20-22.—R. S. Candlish, Scripture Characters and Miscellanies, pp. 250, 264; H. W. Beecher, Sermons, 4th series, p. 415. Joh 21:20-23.—B. F. Westcott, Revelation of the Risen Lord, p. 141.
Joh 21:21
It is the language of devout inquiry. A friend is inquiring into a friend’s future. To this inquiry he sets no bounds but one, and this is implied rather than expressed. It is implied that the friend is to be a servant of Jesus Christ. Peter has just been shown, as in a mirror, the outline of his own future, and he puts the natural question touching a comrade, whom perhaps he feels to be greater than himself, "Lord, and what shall this man do?"
I. When you ask for your friend, "What shall this man do?" when your heart travels forth with him over the mountain-tops of fame, till you lose sight of him in the mist and the distance; when, in the fulness of a comrade’s affection, you strive to help him with your prayers; then covet for him earnestly the better, the supernatural gifts. Pray that he may never lose his love for the poor and simple—never relax the fervency of his prayers—never dream, or, if he cannot wholly avoid the dream, at least never confound it with waking certainties—that either common sense, or moral philosophy, or metaphysics has spoken the last word on the mysteries of Calvary, or the power of the Resurrection.
II. "Lord, what shall this man do?" Take this thought with you till it becomes a rule, a standard, by which you gauge success. Apply it to others, apply it to yourselves. In choosing your life’s career will you, even in your conceptions of good, be worldly? Will you weigh everything beforehand but God? Or will your vision of what a man, of what a friend, of what your own life shall do, include as a necessary ingredient the service of the Lord Jesus Christ? Will His mind be your mind, His causes your causes? We ask the question; the future hides the answer.
H. M. Butler, Oxford and Cambridge Journal, Jan. 22nd, 1880.
Joh 21:21-22
The Individuality of Christian Life
I. God appoints a course of life for each individual Christian. "Lord, what shall this man do?" "What is that to thee?" No words could mark more emphatically the great difference which was henceforth to exist between the paths of those two men, who had hitherto followed Christ side by side. They seem to express a kind of impassable solitude, in which each man was to live. John could not lead the life of Peter; Peter could not fulfil the destiny of John. In different and lonely ways they were each to travel till the end should come. The life of Peter was to be action crowned by suffering; the life of John, a patient waiting for the manifestation of Christ,—there, in the difference between labouring and watching, lay the difference in their respective courses. Thus, to each class of men, to each infinitely varied soul, the path of life is divinely adapted.
II. Believing in a divinely ordered course, the question comes: By what rule is that course fulfilled? By what means are we to detect our path? The answer comes in Christ’s own words: "Follow thou Me." That simple command guides us all. To follow Christ is, like Him, to obey whenever God’s will is clear, to be patient like Him when it is dark. And this is a rule which applies to all circumstances, and one which can be obeyed in defiance of all results. Follow Christ in His perfect, unmurmuring obedience; and, as you follow, a fuller light will come. The command to Peter was a command to challenge all issues. Although "another shall gird thee, and carry thee where thou wouldst not—follow thou Me."
III. We find in Christ’s words to Peter the strength which will help us to fulfil our course. "Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me." It is the will of Christ which gives us power, for it implies knowledge of and sympathy with us. In another part of the gospel Christ says, "My sheep hear My voice, and I know them, and they follow Me." There we have the picture of feeble human life, elevated, strengthened, shielded from danger, and guided into repose by the ever-watchful sympathy of the strong Son of God.
E. L. Hull, Sermons, 3rd series, p. 230.
We have here—
I. The revelation of the risen Christ as the Lord of life and death, in that majestic "If I will." In His charge to Peter, Christ had asserted His right absolutely to control His servant’s conduct and fix his place in the world, and His power at least to foresee and forecast his destiny and his end. But in these words He goes a step further. "I will that he tarry." To communicate life and to sustain life is a Divine prerogative; to act by the bare utterance of His will upon physical nature is a Divine prerogative. And Jesus Christ here claims that His will goes out with sovereign power amongst the perplexities of human history, and into the depths of that mystery of life; and that He, the Son of Man, quickens whom He will, and has power to kill and to make alive. The words would be absurd, if not something worse, upon any but Divine lips, that opened with conscious authority, unless their utterer knew that His hand was laid upon the innermost springs of being.
II. The service of patient waiting. "If I will that he tarry, what is that to thee?" Christ’s charge to John to tarry did not only, as his brethren misinterpreted it, mean that his life was to be continued, but it prescribed the manner of his life. It was to be patient contemplation—a dwelling in the house of the Lord; a keeping of his heart still, like some little tarn amongst the silent hills, for heaven with all its blue to mirror itself in. In all times of the world’s history that form of Christian service needs to be pressed upon busy people. The men who are to keep the freshness of their Christian zeal, and of the consecration which they will ever feel is being worn away by the attrition even of faithful service, can only renew and refresh it by resorting again to the Master, and imitating Him who prepared Himself for a day of teaching in the Temple by a night of communion on the Mount of Olives.
III. The lesson of patient acquiescence in the Master’s undisclosed will. The error into which the brethren of the apostle fell, as to the meaning of the Lord’s words, was a very natural one, especially when taken with the commentary which his unusually protracted life seemed to append to it. John did not know exactly what his Master meant. He acquiesces quietly in the certainty that it shall be as his Master wills. The calm acceptance of His will, and patience with Christ’s "If," is the reward of tarrying in silent communion with Him.
A. Maclaren, Christian Commonwealth, April 23rd, 1885.
References: Joh 21:21, Joh 21:22.—Church of England Pulpit, vol. xviii., p. 265; Preacher’s Monthly, vol. i., p. 307; Homiletic Magazine, vol. xi., p. 365.
Joh 21:22
I. It is not to be supposed for a moment that our Lord meant in these words to pronounce any distinct intention concerning John. The very force of the sentence lies in its indistinctness. One of two meanings, however, He must have had: either that He might, if He chose, prolong St. John’s life to the Second Advent; or that St. John should, as indeed he did, survive that event which, because it was both such a manifestation of Christ’s power, and such an earnest and type of His last Advent, was often called Christ’s coming—the taking of Jerusalem and the setting up of the Christian Church. But, under either aspect, the Lord’s reproof will alike apply to those, whoever they be, who are drawn into speculative views of unfulfilled prophecy. The thought of our Lord’s coming must always be the real horizon in every believer’s prospect. Is it not the bright, the redeeming point, in all the future, for the sake of which we may begin to lift up our heads, "because we know that our redemption draweth nigh?"
II. On former occasions, when our Lord had said, "Follow Me," He had always prefixed the words, "Take up thy cross." It did not need it now. For Christ had taken up His cross before all men, and no one could think of following Him without taking up a cross. Indeed, the whole command was one that suited well to the time when it was spoken—when Jesus was just about to leave the earth. He could point back from where He stood to that whole life, and say of every step, what no one else could ever say of every step of any life—"Follow Me." We hear His words, like the last accent of a dying saint. We hear them, like the challenge of a departed conqueror. "Follow thou Me." Begin, begin at once. Lay some foundation deep. Live more in communion with God. Cast blessings as you go. Live dyingly, that you may die livingly. Keep the valley, that you may ascend the height. "Follow thou Me."
J. Vaughan, Fifty Sermons, 5th series, p. 182.
I. What is to be understood by following Christ? In this is manifestly summed up the whole character of a Christian; and perhaps it would be impossible to find any language so well fitted to convey a clear and practical impression of what a Christian ought to be as these words do. The follower of Christ must (1) be of one spirit with his Master; (2) he must make Christ’s work his work; (3) he must habitually endeavour to imitate Him or to be like Him; (4) he must separate himself from the sinful pursuits of the world; (5) he must bear the cross.
II. What is the frame of spirit in which Christ is to be followed? (1) He must be followed with the most implicit faith; (2) with the most submissive humility.
A. D. Davidson, Lectures and Sermons, p. 41.
Misplaced Anxiety
Look—
I. At the mysteries which lie outside of revelation altogether. We cannot unravel the perplexities of Providence, but we can see the way of life, which Christ has made so plain that no one can mistake it. Shall we, then, turn away from the pressing duty of the present state, and the open gate which Jesus has set before us, and give up our energies to such futile guests as Solomon has described in the Book of Ecclesiastes? Do not brood over mysteries. Follow rather in the footsteps of Him who came to earth, not to make all perplexities plain, but to mitigate the miseries, and soothe the sorrows, and remove the sin of men.
II. The mysteries which spring out of revelation. Mystery is inseparable from a revelation given by a higher to a lower intelligence. It is not required of us to understand the infinite. Only God can comprehend God. What we are commanded to do is to follow Christ. That is within our power; that is on the plane of our daily finite existence. That, therefore, we ought to do at once, and with all our hearts. Leave off questioning about these matters which are too high for you, these things which God has kept in His own power. They are of no practical importance to you. Follow Christ, and very soon to you also will come that repose of spirit which lies upon the height of faith.
III. The contingencies of the future. We are all prone to pry into the years that are to come, and many are the misplaced anxieties we cherish regarding them. Sometimes we are solicitous about ourselves. We cannot see what is to become of us amid the losses and crosses that have come upon us. And if we have no such cause for apprehension, we torment ourselves about others; or we fear for the future of the Church or of the nation. Now, to all these misgivings about the future, we have but one answer, and that is furnished by the principle of my text. The future is not ours; the present is. We are responsible for the present, and not for the future, except only as it shall be affected by the present. Nay, we shall best serve the future, and secure it from those evils which we fear, by doing with our might the work of the present, and leaving the issue with our God. Your individual duty is to follow Christ in every matter that comes before you, and let no carking care for what is merely problematical unfit you for going whole-heartedly into that which is clearly the work of the hour.
W. M. Taylor, Limitations of Life, p. 63.
References: Joh 21:22.—Contemporary Pulpit, vol. x., p. 365; Clergyman’s Magazine, vol. v., p. 271; J. Vaughan, Three Hundred Outlines from the New Testament, p. 105; Ibid., Sermons, 1869, p. 220; Tyng, American Pulpit of the Day, vol. i., p. 448. Joh 21:25.—Expositor, 2nd series, vol. iii., p. 241; G. Dawson, The Authentic Gospel, p. 1.
John 21
We Learn from this Chapter—
I. The wide range of the pastoral office. Whenever the minister is exclusively a fisherman and neglects the labour of the shepherd, he is only doing half his work. He is like a man in a boat who seeks to propel it with one oar, and who succeeds only in making it spin round in a ceaseless circle. He will make no progress, and his people will lack intelligence.
II. The true motive for Christian work, "Lovest thou Me?" The most potent principle in the Christian heart is love to Christ.
III. Difficulties about those things with which we have nothing to do ought not to keep us from performing the plain duty of following Christ. The practical, which lies before us, and for the accomplishment of which we shall be held responsible—that is for us the important thing.
W. M. Taylor, Peter the Apostle, p. 153.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 5. (Joh 21:1-14.)
Section 5. (Joh 21:1-14.)
Man as man -the Gentile -with God.
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After the Jew is brought into blessing and the appearing of the Lord in their behalf, blessing will, as we know, go out to the nations, the judgments that are inflicted upon the world preparing the way for this, as the prophet says, "When Thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa 26:9). Restored Israel will then be the centre from which living waters will go forth to water the earth; and, as their casting away has been for the reconciling of the world, the receiving of them shall be, in the words of the apostle, "life from the dead" (Rom 11:15). To this the closing scenes in this Gospel now carry us on, in what has evidently the character of a supplementary part. For, as another has remarked, here "we find ourselves upon the ground of the historic Gospels; that is to say, that the miracle of the draught of fishes identifies itself with the work of Christ on earth, and is in the sphere of His former association with His disciples. It is Galilee, not Bethany. It has not the usual character of the doctrine of this Gospel, which presents the divine Person of Jesus, outside all dispensation, here below; raising our thoughts above all such subjects. Here, at the end of the Gospel, the Evangelist comes for the first time on the ground of the synoptics, of the manifestation and coming fruits of Christ’s connection with earth. Thus the application of the passage to this point is not merely an idea which the narrative suggests to the mind, but it rests upon the general teaching of the Word."
(Synopsis.)
As in the final parable of the seven in Mat 13:1-58 the net is cast into the waters of the nations, those of the disciples in one way or another most prominently connected with Israel being foremost among the fishers now. Thus Peter, the leading apostle to the circumcision, is conspicuous all through. Next to him, we have Thomas named, and then Nathanael, both typical representatives of Israel in the latter days. The connection of Nathanael with Cana of Galilee, where the water was made wine, is noted also for the first time. Only the sons of Zebedee are named besides. Peter leads, but there is unsuccessful toiling through the night, until with the morning Jesus stands upon the shore. Then at His "Cast the net upon the right side of the ship, and ye shall find," they do find, acting upon His word, a great multitude of fishes. Yet it is noted that the net holds together: "Christ’s millennial work is not marred. . . . That which He performs does not rest on man’s responsibility as to its effect here below: the net does not break. Also, when the disciples bring of the fish that they have caught, the Lord has some already there. So shall it be on earth at the end. Before His manifestation He will have prepared a remnant for Himself upon the earth; but after His manifestation He will gather a multitude also from the sea of nations;" which "the sea of Tiberias," bearing the name of the Caesar whom man has chosen for his king, may fitly image.
Peter, prominent all through, not only presents, as already said, the Jewish ministry which will be used in this, but it is to be remarked how in keeping with it is the work of restoration needed in his own soul. He also has denied his Master, as Israel has, and has to be brought back after such terrible failure, yet is put again into the place he might seem irretrievably to have lost.
Thus we see in this section man as man, apart from all covenant privilege, brought to God. Judgment itself will work out the purposes of grace; and thus also will it be seen that grace truly reigns: although that which is for God a "strange work" must still, alas! have its place, as we shall see clearly in the day that comes.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv2, 4, 7
John
AN ELOQUENT CATALOGUE
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Joh 21:2.
This chapter, containing the infinitely significant and pathetic account of our Lord’s appearance to these disciples by the Sea of Tiberias, is evidently an appendix to the Gospel of John. The design of that Gospel is complete with the previous chapter, and there is a formal close, as of the whole book, at the end thereof. But whilst obviously an appendix, this chapter is as obviously the work of the same hand as wrote the Gospel. There are many minute points of identity between the style of it and of the rest of the work, so that there can be no difficulty or doubt as to whence it came. This enumeration of these seven disciples, regarded as being the work of John himself, seems to me to be significant, and to contain a good many lessons. And I desire to turn to these now.
I. First of all, the fact that they were together is significant.
How did they come to hold together? How had they not yielded to the temptation to seek safety by flight, which would have been the natural course after the death of their Leader on a charge of treason against the Roman power? The process of disintegration had begun, and we see it going on in the conduct of the disciples before the Resurrection. The ‘Shepherd was smitten,’ and, as a matter of course, ‘the sheep’ began to ‘scatter.’ And yet here we find them back in Galilee, in their old haunts, and not trying to escape by separation, which would have been the first step suggested to ordinary men in an ordinary state of things. But where everybody knew them, and they knew everybody, and everybody knew them to be disciples of Jesus Christ, thither they go, and hold together as if they had still a living centre and a uniting bond. How did that come about? The fact that after Christ’s death there was a group of men united together simply and solely as disciples, and exhibiting their unity as disciples conspicuously, in the face of the men that knew them best, this forms a strange phenomenon that needs an explanation. And there is only one explanation of it, that Jesus Christ had risen from the dead. That drew them together once more. You cannot build a Church on a dead Christ; and of all the proofs of the Resurrection, I take it that there is none that it is harder for an unbeliever to account for, in harmony with his hypothesis, than the simple fact that Christ’s disciples held together after He was dead, and presented a united front to the world.
So, then, the fact of the group is itself significant, and we may claim it as being a morsel of evidence for the historical veracity of the resurrection of Jesus Christ.
II. Then the composition of this group is significant.
Taken in comparison with the original nucleus of the Church, the calling of which we find recorded in the first chapter of this Gospel, it is to be noticed that of the five men who made the Primitive Church, there are three who reappear here by name-viz. Simon Peter, John and Nathanael, and Nathanael never appears anywhere else except in these two places. Then, note that there are two unnamed men here, ‘two other of His disciples’; who, I think, in all probability are the two of the original five that we do not find named here-viz. ‘Philip and Andrew, Simon Peter’s brother’-both of them connected with Bethsaida, the place where probably this appearance of the risen Lord took place.
So, then, I think, the fair inference from the list before us is that we have here the original nucleus again, the first five, with a couple more, and the couple more are ‘Thomas, who is called Didymus’-and we shall see the reason for his presence in a moment-and the brother of John, one of the first pair.
Thus, then, to the original little group that had gathered round Him at the first, and to whom He had been so often manifested in this very scene where they were standing now, He is revealed again. There, along the beach, is the place where James and John and Simon and Andrew were called from their nets three short years ago. Across yonder, on the other side of the lake, is the bit of green grass where the thousands were fed. Behind it is the steep slope down which the devil-possessed herd rushed. There, over the shoulder of the hill, is the road that leads up to Cana of Galilee, which they had trod together on that never-to-be-forgotten first morning, and from which little village one of the group came. They who had companied with Him all the time of His too short fellowship, and had seen all His manifestations, were fittingly chosen to be the recipients of this last appearance, which was to be full of instruction as to the work of the Church, its difficulties, its discouragements, its rewards, its final success, and His benediction of it until the very end of time. It was not for nothing that they who were gathered together were that first nucleus of the Church, who received again from their Master the charge to be ‘fishers of men.’
And then, if we look at the list, having regard to the history of those that make it up, it seems to me that that also brings us some valuable considerations. Foremost stand, as receiving this great manifestation of Jesus Christ, the two greatest sinners of the whole band, ‘Simon Peter, and Thomas, which is called Didymus,’ the denier and the doubter. Singularly contrasted these two men were in much of their disposition; and yet alike in the fact that the Crucifixion had been too much for their faith. The one of them was impetuous, the other of them slow. The one was always ready to say more than he meant; the other always ready to do more than he said. The one was naturally despondent, disposed to look ahead and to see the gloomiest side of everything-’Let us also go that we may die with Him’-the other never looking an inch beyond his nose, and always yielding himself up to the impulse of the moment. And yet both of them were united in this, that the one, from a sudden wave of cowardice which swept him away from his deepest convictions and made him for an hour untrue to his warmest love, and the other, from giving way to his constitutional tendency to despondency, and to taking the blackest possible view of everything-they had both of them failed in their faith, the one turning out a denier and the other turning out a doubter. And yet here they are, foremost upon the list of those who saw the Risen Christ.
Well, there are two lessons there, and the one is this-let us Christian people learn with what open hearts and hands we should welcome a penitent when he comes back. The other is,-let us learn who they are to whom Jesus Christ deigns to manifest Himself-not immaculate monsters, but men that, having fallen, have learned humility and caution, and by penitence have risen to a securer standing, and have turned even their transgressions into steps in the ladder that lifts them to Christ. It was something that the first to whom the risen Saviour appeared when He came victorious and calm from the grave, was the woman ‘out of whom He had cast seven devils,’ and the blessed truth which that teaches is the same as that which is to be drawn from this list of those whom He regarded, and whom we regard, as then constituting the true nucleus of His Church-a list which is headed by the blackest denier and the most obstinate and captious sceptic in the whole company. ‘There were together Simon Peter and Thomas, which is called Didymus,’ and the little group was glad to have them, and welcomed them, as it becomes us to welcome brethren who have fallen, and who come again saying, ‘I repent.’
Well, then, take the next: he was ‘Nathanael, of Cana in Galilee’; a guileless ‘Israelite indeed,’ so swift to believe, so ready with his confession, so childlike in his wonder, so ardent in his love and faith. The only thing that Christ is recorded as having said to him is this: ‘Because I said. . . believest thou? Thou shalt see greater things than these.’ A promise of growing clearness of vision and growing fullness of manifestation was made to this man, who never appears anywhere else in Scripture but in these two scenes, and so may stand to us as the type of the opposite kind of Christian experience from that stormy one of the doubter and the denier-viz. that of persistent, quiet, continuous growth, which is marked by faithful use of the present amount of illumination, and is rewarded by a continual increase of the same. If the keynote to the two former lives is, that sin confessed helps a man to climb, the keynote to this man’s is the other truth, that they are still more blessed who, with no interruptions, backslidings, inconsistencies, or denials, by patient continuousness in well-doing, widen the horizon of their Christian vision and purge their eyesight for daily larger knowledge. To these, as to the others, there is granted the vision of the risen Lord, and to them also is entrusted the care of His sheep and His lambs. We do not need to go away into the depths and the darkness in order to realise the warmth and the blessedness of the light. There is no necessity that any Christian man’s career should be broken by denials like Peter’s or by doubts like Thomas’s, but we may ‘grow in grace and in the knowledge of our Lord and Saviour.’ ‘So is the kingdom of heaven, first the blade, then the ear, after that the full corn in the ear.’
Then, still further, there were here ‘the two sons of Zebedee.’ These were the men of whom the Master said that they were ‘sons of thunder,’ who, by natural disposition, in so far as they resembled one another {which they seem to have done}, were eager, energetic, somewhat bigoted, ready with passionate rebukes, and not unwilling to invoke destructive vengeance, all for the love of Him. They were also touched with some human ambition which led them to desire a place at His right hand and His left, but the ambition, too, was touched with love towards Him, which half redeemed it. But by dwelling with Him one of them, at least, had become of all the group the likest his Master. And the old monastic painters taught a very deep truth when, in their pictures of the apostles, they made John’s almost a copy of the Master’s face. To him, too, there was granted in like manner a place amongst this blessed company, and it is surely a trace of his hand that his place should seem so humble. Any other but himself would certainly have put James and John in their natural place beside Peter. It must have been himself who slipped himself and his brother into so inconspicuous a position in the list, and further veiled his personality under the patronymic, ‘the sons of Zebedee.’
Last of all come ‘two other of His disciples,’ not worth naming. Probably, as I have said, they were the missing two out of the five of the first chapter; but possibly they were only ‘disciples’ in the wider sense, and not of the Apostolic group at all. Nobody can tell. What does it matter? The lesson to be gathered from their presence in this group is one that most of us may very well take to heart. There is a place for commonplace, undistinguished people, whose names are not worth repeating in any record; there is a place for us one-talented folk, in Christ’s Church, and we, too, have a share in the manifestation of His love. We do not need to be brilliant, we do not need to be clever, we do not need to be influential, we do not need to be energetic, we do not need to be anything but quiet, waiting souls, in order to have Christ showing Himself to us, as we toil wearily through the darkness of the night. Undistinguished disciples have a place in His heart, a sphere and a function in His Church, and a share in His revelation of Himself.
III. The last point that I touch is this, that the purpose of this group is significant.
What did they thus get together for? ‘Simon Peter saith, I go a fishing. They say, We also go with thee.’ So they went back again to their old trade, and they had not left the nets and the boats and the hired servants for ever, as they once thought they had.
What sent them back? Not doubt or despair; because they had seen Jesus Christ up in Jerusalem, and had come down to Galilee at His command on purpose to meet Him. ‘There shall ye see Him, lo! I have told you,’ was ringing in their ears, and they went back in full confidence of His appearance there. It is very like Peter that he should have been the one to suggest filling an hour of the waiting time with manual labour. The time would be hanging heavily on his hands. John could have ‘sat still in the house,’ like Mary, the heart all the busier, because the hands lay quietly in the lap. But that was not Peter’s way, and John was ready to keep him company. Peter thought that the best thing they could do, till Jesus chose to come, was to get back to their work, and he was sensible and right. The best preparation for Christ’s appearance, and the best attitude to be found in by Him, is doing our daily work, however secular and small it may be. A dirty, wet fishing boat, all slimy with scales, was a strange place in which to wait for the manifestation of a risen Saviour. But it was the right place, righter than if they had been wandering about amongst the fancied sanctities of the synagogues.
They went out to do their work; and to them was fulfilled the old saying, ‘I, being in the way, the Lord met me.’ Jesus Christ will come to you and me in the street if we carry the waiting heart there, and in the shop, and the factory, and the counting-house, and the kitchen, and the nursery, and the study, or wherever we may be. For all things are sacred when done with a hallowed heart, and He chooses to make Himself known to us amidst the dusty commonplaces of daily life.
He had said to them before the Crucifixion: ‘When I sent you forth without purse or scrip, lacked ye anything? And they said, Nothing.’ And then He said, as changing the conditions: ‘But now he that hath a purse or scrip, let him take it.’ As long as He was with them they were absolved from these common tasks. Now that He had left them the obligation recurred. And the order of things for His servants in all time coming was therein declared to be: no shirking of daily tasks on the plea of wanting divine communications; keep at your work, and if it last all night, stick to it; and if there are no fish in the net, never mind; out with it again. And be sure that sooner or later you will see Him standing on the beach, and hear His voice, and be blessed by His smile.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 1-25. Appendix. The Gospel is brought to a definite…
Supplementary
1-25. Appendix. The Gospel is brought to a definite close, its contents are reviewed, and its purpose stated in Joh_20:30, Joh_20:31. The present chapter is therefore probably an appendix added at a later time, but (since all MSS and versions contain it) before the Gospel had been extensively copied, or had passed into general circulation. There is good reason for supposing that it is by the same author as the Gospel. For (1) the style is identical. For example, there is a fondness for the same connecting particles, and for sentences beginning abruptly without any conjunction at all. The favourite Johannine words are used, such as 'manifest,' 'glorify,' 'witness,' 'love,' 'disciples' (in the sense of 'apostles'). Everywhere too is displayed that peculiar and inimitable simplicity which characterises the Johannine writings generally. (2) There are also important correspondences with the narrative of the Fourth Gospel. The Sea of Tiberias and Cana of Galilee are mentioned only in that Gospel and in this appendix. Didymus and Nathanael, as actual characters and under these names, appear only in St. John. Common to this Gospel and this appendix, and to them only, is the mention of 'the disciple whom Jesus loved,' and of his leaning upon the Master's breast at supper, and the insistence upon the truth of his testimony: cp. Joh_19:35. Characteristic also is the peculiar expression 'signifying by what manner of death he should glorify God': cp. Joh_12:33; Joh_18:32. The only really doubtful vv. are the last two (Joh_21:24-25), which may possibly have been added by the Ephesian elders, who first put the Gospel in circulation after the death of the Apostle, and who wished to testify to its genuineness and trustworthiness. The main object of the appendix is to correct a popular belief that the beloved disciple would not die before our Lord's Second Advent (Joh_21:23).
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1-14. Manifestation of the risen Lord to seven disciples at the Sea of Tiberias. The Fourth Gospel confirms the synoptic tradition that there were appearances in Galilee as well as in Judæa. The date of this appearance cannot be fixed.
1. Shewed (RV 'manifested') himself] see on Joh_2:11.
2. Of Cana] A later writer would not have been likely to possess this additional information. The sons of Zebedee] i.e. James (called 'the Great'), and St. John the Evangelist. Two others] The 'Gospel of Peter' seems to identify them with Andrew and Levi (Matthew).
3. I go a fishing] The period of waiting had doubtless tried the Apostles severely, and it was more as a distraction, than as a means of livelihood that St. Peter returned to his nets. That night] At night it is easy to catch fish, because then they cannot see the nets. In daylight it is much more difficult. The successful draught (Joh_21:6) was made in daylight, and is therefore probably to be regarded as miraculous.
4. Knew not] A certain change had passed over our Lord's body: see on Joh_20:15.
5. Children] cp. Joh_13:33. From our Lord, St. John learnt to call his own converts by this affectionate title: see on Joh_13:33; The exact word is in 1Jn_2:13, 1Jn_2:18, a similar one in Joh_13:33, 1Jn_2:1, 1Jn_2:12, 1Jn_2:28; 1Jn_3:7, 1Jn_3:18; 1Jn_4:4; 1Jn_5:21.
7. That disciple] As at the visit to the tomb, so here, the beloved disciple is the first to draw the true inference. This undesigned coincidence speaks for genuineness.
8. As it were two hundred cubits] i.e. 300 ft.
9. Coals] i.e. charcoal. Fish] or a fish.
Bread] or a loaf How Jesus prepared this meal is a mystery, but why He did so is plain. He wished, after the Resurrection, as well as before it, to set Himself forth as the bread of life, or the spiritual food of mankind, and He did so, as in John 6, by a symbolical act. There is probably a reference to the Holy Communion, as was perceived already in the 2nd cent. The recently discovered inscription on the tomb of Abercius, bishop of Hierapolis in Phrygia in the reign of Marcus Aurelius (161-180 a.d.), contains the words, 'Everywhere faith led the way, and set before me for food the fish from the fountain, mighty and stainless, which a pure virgin grasped, and gave this to friends to eat always, having good wine, and giving the mixed cup with bread.' Here the fish is Christ, the fountain baptism, the pure virgin the Church (see Lightfoot, 'Apost. Fathers,' pt. 2, vol. 1, p. 480). In the catacombs at Rome also, in the cemetery of St. Lucina, is a fresco representing a fish (i.e. Christ) bearing upon its back a basket full of sacramental bread.
Yet was not the net broken] The earlier draught of fishes with the breaking net symbolised the Church on earth, imperfect in its organisation and methods, and allowing many souls to escape from its meshes. This draught, in which the net is unbroken and every fish is brought safe to shore, symbolises the Church triumphant in heaven, freed at last from all earthly imperfections, and embracing in its membership all genuine servants of God whose salvation is now for ever assured.
14. The third time] i.e. the third appearance to any considerable number of Apostles collectively. The appearances, private or semi-private, to Mary Magdalene, the women, the two disciples, Peter, and James, are not reckoned. The appearances on the mountain in Galilee, and to the five hundred, had apparently not yet taken place.
This being a 'spiritual' Gospel, the allegorical interpretation of this incident is to be firmly maintained. So interpreted, it constitutes a renewed call by the risen Lord to the Apostles to become 'fishers of men,' and a renewed promise to be with them in their work. The details also, the unbroken net, the fish and the bread, probably even the number of the fishes, are to be mystically interpreted, but the meaning of the last is uncertain. The other chief Johannine book, the Apocalypse, abounds in the mysticism of numbers.
15-17. Restoration of St. Peter to his apostolic office. By his threefold denial Peter had forfeited his position among the apostles. Hence, before restoring him, Jesus required from him a threefold confession of love. Quite baseless is the papal interpretation that St. Peter is here endowed with supreme ecclesiastical jurisdiction over the other apostles. All that is done is to restore him to his old position.
15. Simon, son of Jonas] RV 'son of John': see Joh_1:42. Observe that in this, as in the other Gospels, our Lord does not call him Peter. Luk_22:34 is the only exception. Lovest thou me (agapâs) more than these?] i.e. more than these thy brethren love Me? Once (Mat_26:33; Joh_13:37) Peter had boasted of a love and constancy greater than that of others. Now he is more humble. In his reply he will not say that he loves Jesus 'more than these.' He will not even say that he loves Jesus at all in the full sense of Christian love (agapân, agapç). All he will say is that he loves Jesus with the warmth of personal affection (phileîn, philiâ). Twice Jesus asks him, 'Lovest thou Me?' (agapân). The third time He adopts Peter's own word, phileîn. Feed my lambs] lit. 'give food to them,' i.e. by the ministry of the Word and Sacraments. The 'lambs' here are probably neither Christian children nor recent converts, but, like the 'sheep' in Joh_21:16-17, Christians in general, the name being one of affection: cp. 1Pe_5:2, 1Pe_5:3.
16. Feed (RV 'tend') my sheep] Here the Gk. word indicates authority, so that the meaning is, Exercise discipline and authority over the flock: so Act_20:28; 1Pe_5:2; Rev_2:27; Rev_7:17, and often in OT.
17. Thou knowest] or, rather, 'perceivest' (RM).
18-20. Prophecy of Peter's Martyrdom.
18. Thou shalt stretch forth thy hands (upon the arms of the cross), and another (i.e. the executioner) shall gird thee (viz. with the loin-cloth, the only garment allowed to criminals at their execution) and carry thee whither thou wouldest not (viz. to execution). St. John here assumes the manner of St. Peter's death to be known to his readers. According to the probably true tradition, St. Peter and St. Paul were martyred at Rome about 68 a.d., the former being crucified, the latter beheaded.
19. Follow me] i.e. by dying the death of crucifixion. 'Follow' here is metaphorical.
20-23. The misunderstood saying about the beloved disciple.
20. Following] viz. in a literal sense. Our Lord, during His conversation with Peter, had walked to a little distance from the others. Peter, happening to turn round, sees John following: 21. What shall this man do?] i.e. Shall he also die a glorious martyr's death? Seeing that our Lord rebukes the question, there was probably in it some latent jealousy, or, at least, presumption.
22. Tarry] i.e. remain alive. Till I come] The reference is not to the destruction of Jerusalem, but to the Last Judgment: cp. Joh_14:3.
23. Should not die] In spite of this appendix, the opinion still persisted. One story was that he was translated like Elijah, another that he still breathed in his grave, a fable which even St. Augustine was inclined to believe.
24, 25. Conclusion. Joh_21:24 is full of St. John's own phrases and mannerisms, and, therefore, in spite of the plural 'we know,' is probably by the Apostle himself. Nor is there any absolutely cogent reason for rejecting Joh_21:25, which is absent from only one ancient MS.
We know] The apostle associates himself with the members of the Ephesian Church, who knew him well, and were convinced of his truthfulness. Some, however, think that the 'we' are the Ephesian elders, who published the Gospel, and thus declared it authentic.
25. The author apologises for the incompleteness and fragmentary character of his work.
Additional Note. John at Ephesus
According to the generally received tradition, which dates from at least the former half of the second century, the Apostle John, the son of Zebedee, after the martyrdom of St. Paul, 67 a.d., or more probably after the fall of Jerusalem, 70 a.d., migrated from Jerusalem to Ephesus, and there ruled the Churches of Asia Minor for more than a quarter of a century, and finally died a natural death in the reign of Trajan (about 100 a.d.), having first composed and published the Fourth Gospel, and the First Epistle of John, perhaps also the Second and Third Epistles and the Revelation. As the trustworthiness of this tradition has lately been challenged, it will be convenient to place before the reader a summary of the early evidence.
St. Justin Martyr (150 a.d.) attributes the Revelation to the Apostle John, and since that book is in the form of a pastoral letter to 'the seven churches which are in Asia' (Joh_1:4), Justin must have believed in the Asiatic sojourn of the Apostle.
St. Irenæus, who wrote in Gaul 177 a.d., but whose youth was spent in Asia, where he had been a hearer of St. Polycarp, a personal disciple of St. John, says:
'Thus all the elders testify, who were conversant in Asia with John the disciple of the Lord. And he remained among them up to the times of Trajan' (98-117 a.d).
'Afterwards John, the disciple of the Lord, who also had leaned upon His breast, himself published a Gospel during his residence at Ephesus in Asia.' 'While I was yet a boy, I saw thee (Florinus) in Lower Asia with Polycarp. I can even describe the place where the blessed Polycarp used to sit and discourse, and how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord.'
Polycrates (who as bishop of Ephesus had special opportunities for knowing the truth) in a letter written to Victor, bishop of Rome, about 193 a.d., speaks of 'John who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate. He fell asleep at Ephesus.'
Tertullian, 200 a.d., and Clement of Alexandria, 200 a.d., give similar evidence.
There are two main difficulties, which are held by some to throw a considerable doubt upon the truth of this tradition. (1) The ninth-century Chronicle of Georgius Hamartolos says, 'Papias, bishop of Hierapolis, declares in the second book of the Oracles of the Lord that John was put to death by the Jews.' Of course if Papias (130 a.d.) did say this, and if the execution of John took place in Palestine, the Ephesian ministry of the Apostle is excluded. But it is significant that the earlier ecclesiastical writers, most of whom, like Irenæus and Eusebius, were diligent students of Papias, seem to know nothing of this supposed Palestinian martyrdom of John, and, on the contrary, represent him as surviving all the other Apostles, and dying a natural death in extreme old age at Ephesus. Probably Georgius has misinterpreted some obscure statement of Papias, whose style is always slovenly, and often ambiguous. (2) Among the personal disciples of Jesus, according to Papias, were two Johns, John the Apostle and John the Presbyter (or Elder). It is suggested by some that the John who settled at Ephesus and was the instructor of Polycarp, was not the Apostle but the Presbyter. This view does not seem very probable. We are not told that the Presbyter had any connexion with Asia, and it hardly seems credible that Irenæus, who was a hearer of Polycarp, can have so completely misunderstood his Master's references to John, as to suppose that he meant the Apostle when he really meant the Presbyter.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v1 J. W. McGarvey's The Fourfold Gospel [CXL. Seventh Appearance…
J. W. McGarvey's The Fourfold Gospel [CXL. Seventh Appearance of Jesus].
CXL. SEVENTH APPEARANCE OF JESUS. (Sea of Galilee.) dJOHN XXI. 1-25.
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d1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee [see Joh_21:5; he had not come to buy, but to supply.] 10 Jesus saith unto them, Bring of the fish which ye have now taken. 11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. [Peter, being already wet, could lend material assistance in bringing the net to shore. John tells us the exact number of the fishes to show the magnitude of the miracle, both as to the catch and as to the unbroken nets. The latter form a sharp contrast to the broken nets of Luk_5:6. Possibly when the hour approached when they would become fishers of men, Jesus meant to show them that a greater and fuller miraculous power would attend and bless their efforts.] 12 Jesus saith unto them, Come i and [756] break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. [It was not, as some suppose, because they stood in a new and special awe of him, that they durst not question him, but it was the nature of the question itself. They feared a mild rebuke like that once administered to Philip-- Joh_14:9.] 13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. [Thus he gave to them when he fed the multitude and thus it may be hundreds of times he had given to them when they sat at meat together-- Luk_22:17-20, Joh_13:26.] 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. [It was his seventh appearance, but his third appearance to a group of disciples, and the third appearance witnessed by John. John counts as follows: 1. An appearance to the apostles without Thomas; 2. an appearance to them with Thomas; 3. this appearance.] 15 So when they had broken their fast [after the eating of a meal together had calmed and quieted the excitement of the disciples, and made them susceptible of teaching], Jesus saith to Simon Peter, Simon, i son of John, lovest thou me more than these? [Jesus here means: Do you love me more than these fishes and this fishing business? Joh_21:1-14, Luk_5:1-11. 3. In a group around a fire of coals Peter here thrice professes his love for Christ, thus revoking the threefold denial which he had made under similar circumstances-- Luk_22:54-62.] 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest [Peter had just shown this freedom by girding himself and plunging into the sea]: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. [Thus our Lord, by delicate but unmistakable suggestion, shows Peter that the freedom which he now enjoyed would be taken from him, and that he would lift his hands to permit others to bind him that they might lead him to martyrdom to which his flesh (though not his spirit) would go unwillingly.] 19 Now this he spake, signifying by what manner of death he should glorify God. [John, who wrote after Peter's death, tells us what the words of Christ meant. His words show that tradition is true in saying that Peter suffered martyrdom, but it is no voucher that tradition is true as to the time (about thirty-four years after this), place (Rome), or manner (crucified head downward) of Peter's death. There is certainly no trustworthy evidence that Peter was ever at Rome.] And when he had spoken this, he saith unto him, Follow me. [This saying bore the usual double sense in which Jesus employed it. Peter was to follow him now (and he did arise and follow), and he was also to follow Jesus to a violent death and a glorious immortality.] 20 Peter, turning about, seeth the disciple whom Jesus loved [John] following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? [ Joh_13:25.] 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? [Peter and John were near friends ( Act_3:1), and understanding that the [759] Lord had prophesied a violent death for himself, Peter was naturally interested in the fate of his dear companion.] 22 Jesus saith unto him, If I will that he tarry till I come, what i is that to thee? Follow thou me. [It was none of Peter's business whether John's earthly lot was easier or harder than his own; his business was to be faithful in the pathway whither the Lord led him.] 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what i is that to thee? [Our Lord's words were a puzzle when John wrote his Gospel, and to many they are a puzzle still. For an able treatment of the various interpretations of this difficult passage, see B. W. Johnson's Joh_19:35, most of the critics hold that this verse was added by the elders of Ephesus to whom John committed his Gospel, and that it is the attestation of the church there to the truth and authenticity of the Gospel. But the first person singular, "I suppose," of Joh_21:25 is hard to account for such an hypothesis. Besides, none of the elders at Ephesus could suppose any such thing. Only an eye-witness who saw the fullness of our Lord's ministry would be led to pen these words. We find in the first Epistle of John a condition of affairs similar to these two verses. The first chapter opens with and continues to use the editorial plural, [760] while the second chapter drops in the first person singular. We think, then, that John finished his own book. Considering the wilderness of literature which has accumulated around the sayings and doings of our Lord contained in the brief Gospels, it is little wonder that John thought a full record of the Lord's life would fill the world with books.]
* NOTE.--We can not agree in this. Jesus had said too many things indicating his future need of the apostles for them to think that he was through with them ( Mat_16:19, Mat_24:9-13, Luk_22:32, Joh_15:16, Joh_15:20, Joh_15:27, Joh_16:1-3). He had told the apostles to go to Galilee, and that he would appear to them there; they had done this and were waiting for his appearance. Peter, because of his denials, may have wavered in his loyalty, but the others surely did not. By going a-fishing they did not mean to abandon their apostleship; they were merely putting in the time, while they waited for developments; but by thus returning to their old occupation they were subjecting themselves to strong temptation ( Luk_9:62).--P. Y. P. * NOTE.--Here again we dissent. See Hengstenberg, Alford, Meyer, etc. and especially Godet. Peter had boasted of a love toward Jesus superior to that of any of the other disciples ( Mat_26:33, Mar_14:29, Joh_13:37), and by refusing to have Jesus wash his feet, by being the first to draw a sword in his Master's defense, and by even now conspicuously deserting the others to swim to meet Jesus, he had endeavored to prove his boast. Jesus therefore asks him if it is indeed true that his love is greater than that of his fellow-disciples--"Do you love me more than these love me?"--P. Y. P. * NOTE.--Rather, "If you love me better than the others do, take the place which I have assigned you as chief servant of the flock"-- Mat_16:18, Mat_16:19, Luk_22:26.--P. Y. P.
[FFG 754-761]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v3 I go
I go
Contra. Num 9:17-23.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. At the Sea of Tiberias. The Third Manifestation.…
CHAPTER 21
1. At the Sea of Tiberias. The Third Manifestation. (Joh 21:1-14.)
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2. Peter’s Restoration and Ministry; the manner of His Death Predicted. (Joh 21:15-19.)
3. Tarry Till I Come. (Joh 21:20-23.)
4. Conclusion. (Joh 21:24-25.)
This chapter has often been looked upon as an appendix to the Gospel of John. It is not. Quite true, John states in the last two verses of the preceding chapter the purpose of this Gospel, but that does not mean that the twenty-first chapter has no connection with the Gospel itself. Joh 21:14 shows that it belongs to the Gospel proper.
The third time that He showed Himself after His resurrection --The first time on the first day of the week (Joh 20:19); this is typical of the present age, when He is in the midst of His people. The second time, when Thomas was present; typical of His second coming and manifestation to Israel. The third time on the Lake of Tiberias; typical of the future blessings through Israel, and corresponding to the third day in Chapter ii, when there was a marriage in Cana of Galilee. The miraculous draught of fishes took place by His power, but the net did not go to pieces. It was different before His death and resurrection; then the net broke. The scene on the Lake of Tiberias foreshadows the ingathering of the nations into His Kingdom when He returns. The number of the fish caught is given, one hundred and fifty-three. The number of the nations of the world known at that time was exactly 153. How significant this is! Thus all the nations of the world will be gathered into His Kingdom.
But there are blessed spiritual lessons here. He is seen as Lord over His own. He can direct our service as He directed the disciples in casting the net at the right side of the ship. He provides for the need of His servants, as He did then in preparing a breakfast for them. (Joh 21:9.) He restores His servants who fail, as He so graciously restored Peter, and gives a higher and a better service. He also appoints the time and the manner of the servant’s departure out of this life; He told Peter when and how he was to die. He said of John, “If I will that he tarry till I come, what is that to thee?” The Lord did not say that he should not die. John lived the longest of the disciples, and on the Isle of Patmos he beheld the events of the future and heard the voice, “Come up hither” and immediately he was in the Spirit and beheld heavenly things. The words of our Lord find likewise an application in connection with John’s writings.
“It is simple enough to say that John lives on in his writings. But then it might be urged, that is only what all the inspired writers will; still it cannot but come to mind that, in fact, John’s writings not only predict circumstantially the Lord’s return, but stretch over all the intervening time till then. While he does not take us up into heaven, as Paul does, and show us our place in the glorified Man up there, yet all the more he seems to abide with the people of God on earth until Christ’s return, as a human presence watching and caring for them. John may be thus truly said to be waiting with those on earth for his absent Lord in a way in which we could not speak of any other inspired writer.” (F.W. Grant.)
The last word John reports in His Gospel, coming from the lips of our Lord, is “Follow thou me.” And thus He speaks to all of His people. Wonderful Gospel it is, this Gospel of the Son of God and the Eternal Life! How full and rich each portion of it! And oh! the Grace which has sought us, saved us, made us one with Him, keeps us and which will soon bring us home to the Father’s house with its many mansions. May we follow Him in loving obedience, till He comes.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 4 The Appearance of Christ at the Sea of Tiberius.
The Appearance of Christ at the Sea of Tiberius.
The fishing expedition:
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v. 1. After these things Jesus showed Himself again to the disciples at the Sea of Tiberius; and on this wise showed He Himself.
v. 2. 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.
v. 3. Simon Peter saith unto them, I go a-fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
Jesus had told His disciples that He would see them at a designated place in Galilee after His resurrection, Mat 26:32; Mat 28:7; Mar 16:7. Some time, therefore, after the second appearance to the assembled disciples a week after Easter, the latter made the journey to the northern province, traveling by way of the road along the Sea of Galilee, and probably visiting their old homes. Thus it was that they found themselves, on a late afternoon, on the shores of the lake which some of them had so often traversed in their calling as fishermen. It was a party of seven that was together here: Simon Peter, Thomas Didymus, Nathanael of Cana, James and John, the sons of Zebedee, and two other disciples whose names the evangelist does not record. The interval between the resurrection of Jesus and the miracle of Pentecost must have been unusually trying for the disciples. They were without a leader, they had not yet received the extraordinary communication of the Spirit which would enable each one to strike out for himself. In this mood of uncertainty they were standing on the shore of the sea, when Peter suddenly exclaimed: I go off to fish. Probably the sight of the boats leaving for the night’s fishing had awakened the old love for his former occupation. And the others, rightly considering his words an invitation to join him, responded with great alacrity that they would accompany him. The excursion promised some diversion and might yield an income. So they embarked in a boat and launched forth. But their efforts were not crowned with success. As on a former occasion, they worked all night and caught nothing. Note: In any calling, trade, occupation, or profession the blessing must be given by the Lord; without Him the most assiduous efforts and apparent success are without value.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7 General Information:
General Information:
Jesus shows himself again to the disciples at the Sea of Tiberias. Verses 2 and 3 tell us what happens in the story before Jesus appears. (See: Background Information)
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After these things
"Some time later"
with Thomas called Didymus
You can translate this in an active form. AT: "with Thomas whom we called Didymus" (See: Active or Passive)
Didymus
This is a male name that means "twin." See how this name is translated in John 11:15. (See: How to Translate Names)
translationWords
Jesus
disciple
Sea of Galilee
Peter
Thomas
Cana
Galilee
Zebedee
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6, 7 21:1-25 This final chapter adds an account about the…
21:1-25 This final chapter adds an account about the resurrected Jesus in Galilee (21:1-14) and records the exchange between Peter and Jesus concerning Peter’s love (21:15-23). The chapter ends by summarizing the authority and importance of John’s eyewitness report (21:24-25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.