JOH 21 COMMETARYEDITED BY GLE PEASE

1

Afterward Jesus appeared again to his

disciples, by the Sea of Tiberias. [29] It

happened this way:

This is after the night he revealed himself to Thomas. It was after Easter. We live

in an after Easter world, for all the ew Testament was written after Easter. It was

the resurrection that gave birth to all the Christian writings. Morgan says the

literal meaning of manifested is to shine forth. Jesus has designed a special

experience for His chosen men.

Jesus revealed Himself and made Himself manifest in a unique way. They did not

just happen to spot Him, for this was a choice of the will of Christ to manifest His

presence in time, even though He had left this realm to return to the Father. It must

be assumed that Jesus could reveal Himself at any time as He did here. He did it to

Paul also on the road to Damascus. His resurrection body could appear and vanish

at will.

From this point on they were to walk by faith and not by sight, but He gives them

this last time of appearance for their assurance. It is so easy to forget miracles

because they do not last. So what if He fed 5 thousand with a few loaves and fish?

The next day you are just as hungry, and the miracle is not something you can lean

on. It is the day by day presence, guidance and assurance that really counts, and

not miracles. The real challenge is the after Easter where life goes back to the

common place and the need to get fish for survival.

BESO, John 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 John 21:24, destroys the force of Grotiuss arguments from the latter partof 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.

ISBET, The appearings of Christ after His resurrection teach us many lessons.

I. They were designed to convey to the mind some idea as to the manner in which Christ should, at all times, according to His promise, visit and manifest Himself to His people.

(a) After He was risen Christ did not once shew Himself to any unconverted person. His visits were exclusively to His Church.

(b) Observe how He showed Himself to His people. Sometimes He came to one or another, separately, when He was alonesometimes to two or three when they were in social conversebut more frequently when they were all assembled together.

(c) Those who from any cause especially needed Him, as, for example, Peter and Mary and Thomas, those were especially visited.

(d) On one occasion the manifestation finds the disciples in their ordinary vocation as fishermenon another engaged in holy conversationon others, and more frequently, in exercises of united devotion.

(e) Each manifestation is distinct and complete in itself. He is not always, visibly and palpably, with them, but the revelations are express and defined, at certain intervals, as He pleases, and asthe occasion requires; and every revelation appears to have had its own particular intention.

(f) He always speaks first and is known by His speaking.

(g) There is an awe about His visits, but a great delight. They all grow in sweetness and pleasurableness as they go on.

(h) Some reproof, almost on every occasion, mingles with great tenderness and loveand there is a remarkable individuality in all His interviews.

(i) There is generally some exercise of faith at the beginning, but the visit seldom closes without some new thought and power communicated at the end.

(j) All the manifestations are eminently strengthening to those who receive them; and, in the majority of cases, they are wound up to some practical duty.

(k) It is evident in all, that Christ Himself is His childrens all-sufficient happiness; and that to knowHim, to converse with Him, to love Him, to work for Himis life, life indeed, communion indeed.

II. There is a further lesson which we must not omit.Our Saviour in this interval between thegrave and gloryan interval of which the deep intention can never be fathomedseems to have proposed to Himself the design to shew how faithfully He would fulfil His engagements for His Church. So that we may trace a constant correspondence and parallel between the words He spoke and the promises He made before His death, and the acts He did after His resurrection. And this parallel, of which the beginning is shown us there, is to run on for ever and ever.

Rev. James Vaughan.

BURKITT, 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.

BARCLAY 1-14, It was certainly someone who knew the fishermen of the Sea of

Galilee who wrote this story. Night-time was the best for fishing. W. M. Thomson in The

Land and the Book describes night fishing: "There are certain kinds of fishing always

carried on at night. It is a beautiful sight. With blazing torch, the boat glides over the

flashing sea, and the men stand gazing keenly into it until their prey is sighted, when,

quick as lightning, they fling their net or fly their spear; and often you see the tired

fishermen come sullenly into harbour in the morning, having toiled all night in vain."The catch here is not described as a miracle, and it is not meant to be taken as one. The descriptionis of something which still frequently happens on the lake. Remember that the boat was only about a hundred yards from land. H. V. Morton describes how he saw two men fishing on the shores of the lake. One had waded out from the shore and was casting a bell net into the water. "But time after time the net came up empty. It was a beautiful sight to see him casting. Each time the neatly folded net belled out in the air and fell so precisely on the water that the small lead weights hit the lake at the same moment making a thin circular splash. While he was waiting for another cast, Abdul shouted to him from the bank to fling to the left, which he instantly did. This time he was successful.... Then he drew up the net and we could see the fish struggling in it.... It happens very often that the man with the hand-net must rely on the advice of someone on shore, who tells him to cast either to the left or the right, because in the clear water he can often see a shoal of fish invisibleto the man in the water." Jesus was acting as guide to his fishermen friends, just as people still do today.

It may be that it was because it was the grey dark that they did not recognize Jesus. But the eyes ofthe disciple whom Jesus loved were sharp. He knew it was the Lord; and when Peter realized who itwas he leaped into the water. He was not actually naked. He was girt with a loin cloth as the fisher always was when he plied his trade. Now it was the Jewish law that to offer greeting was a religious act, and to carry out a religious act a man must be clothed; so Peter, before he set out to come to Jesus, put on his fisherman's tunic, for he wished to be the first to greet his Lord.

THE REALITY OF THE RESURRECTION (John 21:1-14 continued)

Now we come to the first great reason why this strange chapter was added to the already finished gospel. It was to demonstrate once and for all the reality of the Resurrection. There were many who said that the appearances of the Risen Christ were nothing more than visions which the disciples had. Many would admit the reality of the visions but insist that they were still only visions. Some would go further and say that they were not visions but hallucinations. The gospels go far out of

their way to insist that the Risen Christ was not a vision, not an hallucination, not even a spirit, but a real person. They insist that the tomb was empty and that the Risen Christ had a real body which still bore the marks of the nails and the spear thrust in his side.

But this story goes a step further. A vision or a spirit would not be likely to point out a shoal of fish toa party of fishermen. A vision or a spirit would not be likely to kindle a charcoal fire on the seashore.A vision or a spirit would not be likely to cook a meal and to share it out. And yet, as this story has it,the Risen Christ did all these things. When John tells how Jesus came back to his disciples when the doors were shut, he says: "He showed them his hands and his side" (John 20:20). Ignatius, when writing to the Church at Smyrna, relates an even more definite tradition about that. He says: "Iknow and believe that he was in the flesh even after the resurrection, and when he came to Peter and his company, he said to them: 'Take, handle me, and see that I am not a bodiless demon.' And straightway they touched him, and they believed, for they were firmly convinced of his flesh and blood.... And after his resurrection he ate and drank with them as one in the flesh."

The first and simplest aim of this story is to make quite clear the reality of the resurrection. The Risen Lord was not a vision, nor the figment of someone's excited imagination, nor the appearance of a spirit or a ghost; it was Jesus who had conquered death and come back.

THE UNIVERSALITY OF THE CHURCH (John 21:1-14 continued)

There is a second great truth symbolized here. In the Fourth Gospel everything is meaningful, and itis therefore hardly possible that John gives the definite number one hundred and fifty-three for the fishes without meaning something by it. It has indeed been suggested that the fishes were counted simply because the catch had to be shared out between the various partners and the crew of the boat, and that the number was recorded simply because it was so exceptionally large. But when we remember John's way of putting hidden meanings in his gospel for those who have eyes to see, we must think that there is more to it than that.

Many ingenious suggestions have been made.

(i) Cyril of Alexandria said that the number 153 is made up of three things. First, there is 100; and that represents "the fullness of the Gentiles." 100, he says, is the fullest number. The shepherd's fullflock is 100 (Matthew 18:12). The seed's full fertility is 100-fold. So the 100 stands for the fullness ofthe Gentiles who will be gathered in to Christ. Second, there is the 50; and the 50 stands for the remnant of Israel who will be gathered in. Third, there is the 3; and the 3 stands for the Trinity to whose glory all things are done.

(ii) Augustine has another ingenious explanation. he says that 10 is the number of the Law, for thereare ten commandments; 7 is the number of grace, for the gifts of the Spirit are sevenfold.

"Thou the anointing Spirit art,

Who dost thy sevenfold gifts impart."

Now 7+10 makes 17; and 153 is the sum of all the figures, 1+2+3+4..., up to 17. Thus 153 stands for all those who either by Law or by grace have been moved to come to Jesus Christ.

(iii) The simplest of the explanations is that given by Jerome. He said that in the sea there are 153 different kinds of fishes; and that the catch is one which includes every kind of fish; and that therefore the number symbolizes the fact that some day all men of all nations will be gathered together to Jesus Christ.

We may note a further point. This great catch of fishes was gathered into the net, and the net held them all and was not broken. The net stands for the Church; and there is room in the Church for all men of all nations. Even if they all come in, she is big enough to hold them all.

Here John is telling us in his own vivid yet subtle way of the universality of the Church. There is no kind of exclusiveness in her, no kind of colour bar or selectiveness. The embrace of the Church is as universal as the love of God in Jesus Christ. It will lead us on to the next great reason why this chapter was added to the gospel if we note that it was Peter who drew the net to land (John 21:11).

Barnes, 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 Johnrelates 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.

Henry, 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 havenot 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 henow kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip.

II. How they were employed, Joh_21:3. Observe,

1. Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some thinkthey 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 topreach 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 offishes 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.

CLARKE, 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: Mat_28:7; Mar_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, Mat_28:16, has but just mentioned it: of it the rest of the evangelists say nothing, and this is the reason why Johngives it so particularly.

GILL, After these things,.... The resurrection of Christ from the dead, his appearanceto Mary Magdalene, and twice to his disciples; once when Thomas was absent, and at another time when he was present:

Jesus showed himself again to the disciples, a third time, as in Joh_21:14 though not to them all; seven are only mentioned, as together, when he appeared to them:

at the sea of Tiberias; the same with the sea of Galilee; see Joh_6:1 for after the second appearance of Christ to his disciples, they went from Jerusalem to Galilee, by the order of Christ, who appointed to meet them there, Mat_28:10

and on this way showed he himself; the manner in which he made his appearance, and the persons to whom, are as follow.

KRETZMANN, 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 doesnot 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. Theexcursion 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.

COKE, John 21:1. After these things Jesus, &c. As all the males among the Jews were, by thelaw of Moses, to repair thrice every year to Jerusalem, on the passover or feast of unleavened bread, the pentecost, and the feast of tabernacles; so the apostles and disciples who had come up to Jerusalem from Galilee, chiefly to attend upon their Master, continued, in obedience to the law, as they were obliged to do, at Jerusalem, till the end of the festival. There Jesus appeared to them asecond time, eight days after his former appearance, St. Thomas being with them, Ch. John 20:26. The next appearance was at the sea of Tiberias, called also the sea of Galilee; and this is expresslysaid, John 21:14 to be the third time that Jesus shewed himself; whence it is evident, that the appearance on a mountain in Galilee, mentioned by St. Matthew 28:16; Matthew 28:20 was subsequent to this spoken of by St. John; and was also in a different place, on a mountain;whereas the latter was by the sea of Tiberias. Three reasons may be assigned for our Saviour's meeting his disciples in Galilee. Galilee was the country in which he had resided above thirty years, where he first began to preach the kingdom of God, and to declare and evidence his divine mission by miracles; so that he must necessarily bemore known, and have had more followers in that country than in any other region of Judea. And therefore one reason for his shewing himself in Galilee after he was risen from the dead, seems to have been, that where he was personally known to somany people, he might have the greater number of competent witnesses to his resurrection. Secondly, Galilee was also the native country of the greatest part, if not all, of his apostles, &c. There they supported themselves and their families, some of them at least, by mean and laborious occupations. So strait and so necessitous a condition of life must have rendered a long absence from thence highly inconvenient at the time of barley harvest, which always fell about the time of thepassover. As soon as the paschal solemnity was over, which detained them at Jerusalem a whole week, it is natural to suppose they would return into Galilee; upon which supposition our Saviour promised that he would go before them into Galilee, which remarkable expression was again made use of by the angel, Matthew 28:7and by Jesus himself, John 21:10. The command in the latter passage ought to be taken as a confirmation of his promise of meeting them in Galilee,Mark 16:7 and a strong encouragement to them to depend on the performance of it. To prepare them therefore by degrees for that affliction and mortification which would attend their preaching the gospel, and to give them an opportunity of seeing and providing for their families, to whom, in general, perhaps they were soon to bid adieu for ever; their gracious Lord not only permitted them to return into Galilee; but promised to meet them there, and did in fact meet them there, notonly once, but several times; since the reasons that required the apostles' return thither, were as strong for their continuing there, till the approach of the feast of weeks, or pentecost, should call them thence. Another reason for meeting his disciples in Galilee may be deduced from what St. Luke tellsus of the subjects which our Lord dwelt upon on these occasions, viz. "the things pertaining to the kingdom of God." It was necessary that they should be fully instructed in the doctrines they were to preach; have some view of the hopes and encouragements that were to support them under those dangers which they were to expect; have many inveterate prejudices rooted out, and be fortified with courage and constancy, and a disregard and contempt of hardships, perils, pains, and death.

To these purposes nothing could more conduce than frequent visits from their Lord; and it will evidently appear, that no place could be more proper for these meetings than Galilee, if we considerthat the apostles, having their habitations in that country, might reside there without suspicion, and assemble without any fear of the persecutors of their Master; for Galilee was under the jurisdiction of Herod. Whereas, had they remained at Jerusalem, and continued frequently to assemble together, the chief priests and elders, whose hatred or apprehensions of Jesus were not extinguished by his death, would undoubtedly have given such interruptions to those meetings, and thrown such obstacles in the way, as must have necessitated our Lord to interpose his miraculous power to prevent or remove them. Now as all theseinconveniences might be avoided by our Saviour's meeting his disciples in Galilee, it is more agreeable to the wisdom of God to suppose these frequent meetings to have been in Galilee, and more analogous to the proceedings of our Lord himself, who, being in danger from the scribes and Pharisees, would not walk in Jewry, ch. John 7:1. See the notes on John 21:14; John 21:24.

HAWKER, The Lord Jesus renews his Appearance to his Disciples at the Sea of Tiberias. He feeds his Disciples: gives a particular Charge to Peter. John ends his Gospel.(Joh_21:1) After these things, Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.

It seemed by the close of the foregoing Chapter, as if the Evangelist had then ended his Gospel, the last verses having all the appearance of a conclusion. But it is our mercy that God the Holy Ghost directed the mind of the beloved Apostle to go on, and add this sweet Chapter, for it is indeed a sweet one. It is not said what an interval there was between the former manifestations the Lord Jesus made of himself, and this here recorded; but we are told in a subsequent verse, that this was the third time the Lord hadbeen so gracious. See Joh_21:14.

SBC, 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.II. A second lesson is the Saviours 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 plantingthe 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 Masters 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 ismost 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 professorof 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.

John 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 stillheld 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 thefirst 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 oftoil, through whose watches, whether fruitful or not of immediate and apparent good, wehave 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.

John 21:1-25

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 usfrom performing the plain duty of following Christ. The practical, which lies before us, and for the accomplishment of which we shall be held responsiblethat is for us the important thing.

W. M. Taylor, Peter the Apostle, p. 153.

INTERVARSITY, This chapter puzzles scholars. Why are the disciples fishing back in Galilee after having been commissioned by Jesus and having received the Spirit? Why don't they recognize him after having seen him more than once at this point? Why is this called the third appearance of Jesus when there were already three appearances in chapter 20? If the Gospel has prepared the disciples for the time of Jesus' absence and has come to a climax with a blessingon those who have believed without having seen, what place is there for these further stories about Jesus' presence? Such questions, among others (cf. Brown 1970:1077-82; Moloney 1998:545-47, 562-65), lead most scholars to conclude this chapter was added later, either by the same author or by one or more of his disciples.

This interpretation may be correct, but there are factors that suggest chapter 21 was the intended conclusion and not an epilogue. To judge from the other Gospels, the telling of the life of Jesus normally concluded not just with faith in the risen Lord but "with a confident statement that this mission to the world, undertaken at His command and under His authority, will be the means by which many are saved" (Hoskyns 1940b:656). Of course, John may have his own way of ending a Gospel, as he has had his own way of telling it throughout. If he concluded with chapter 20, perhaps later disciples felt an ending such as chapter

21 was needed. But that John himself included chapter 21 is suggested by a second factor: there are several examples elsewhere in Johannine literature of summary conclusions occurring before the actual end of the material (12:36-37; 1Jn 5:13; Rev 22:5; cf. Talbert 1992:258). So John's own practice earlier in this Gospel, as well as elsewhere (depending on one's views of the authorship of John, 1 John and Revelation), actually suggests the conclusion in 20:30-31 is notitself the end of the account. But what about the discrepancies noted above? We will see that these can provide insight into the story itself, rather than clues as to how this story came to us.Jesus Appears to His Disciples While They Are Fishing(21:1-14) After his appearances in Jerusalem that established the faith of the disciples, Jesus now appears in Galilee to a portion of the disciples. The seven disciples mentioned (v. 2) may be symbolic of the entire group, though John doesnot draw attention to the number. More important is the simple fact that they are together. Jesus had formed the nucleus of the new community during his ministryand had further established it at the cross and in the breathing of the Spirit. Now he reminds them of his lordship and their dependency upon him in the fulfillment of the commission he has given them (20:21-23). He does this by focusing on two of the leaders among the disciples, Peter and the Beloved Disciple.

John does not tell us why the disciples are back in Galilee, but in fact Jesus had told them to return there, where he would meet them (Mk 14:28; 16:7). They seem to have been sitting around, unsure of what to do, until Peter decides to go fishing and the others come along (v. 3). Peter is taking the lead, but what sort of lead is it? Some see this act as "aimless activity undertaken in desperation" (Brown 1970:1096) or even apostasy, that is, abandoning the Lord and returning to their former life (Hoskyns 1940b:660). Others think they went fishing simply because they needed to eat (Beasley-Murray 1987:399). The latter is probably true enough, but there is also a sense that Peter and the others, while not necessarily aimless and certainly not apostate, are doing what is right in their own eyes. The stories in this chapter reveal Jesus' bringing his disciples, especially Peter, more completely under his lordship. The disciples do not know

what to do, so they do that which is necessary, and in taking this initiative they put themselves in a place where Christ meets them. Here is the simple truth, attested to by the saints, that when we are uncertain what to do we should simplydo our duty and God will guide.

BIBLICAL ILLUSTRATOR 2-24, After these things Jesus showed Himself again to the disciples at the sea of Tiberias

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 likehence called Chinnerethfrom theHebrew word for lyre or harpthan oval. The beach is in parts pebblyflint, 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 inthe 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 Testamentdays 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 tobe 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 thatof 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 bornon 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 whichbelonged 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, andrejoice 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 gowithout his netful at the last. This word, Cast the net on the right side of the ship, and yeshall 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 canmake 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 itselfis 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, themorning 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. Johnis 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 thefirst 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 classesthe 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 formerfriend; 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 attractiveallegory 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 sympathyI go a fishing, We also go with theewas 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 craftupon 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 proposerPeter. 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 Hisown, 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 appearingmorning; 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 whodoes 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 forJesus. 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 expressedIt 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 werethe 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, atEphesus, 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 accountfor 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 againthe first fivewith 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 villageone 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 wholePeter and Thomassingularly 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 Himselfnot 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. Andthe 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 thingthat 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 denialsby 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 Zebedeesons of thunderwho 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 thegroup 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 Jamesand 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. Whatdoes 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 togetherfor? 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 upin 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 wecarry 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 itagain. 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 everyword 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 appearedto 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, andthey 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 canimagine the exchange of such words as: I go to the mountain. We go with thee. I giveup. 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. Wealso go with thee. I believe, and am going to cast in my lot with those who believe. Wealso go with thee.

III. THEY WENT FORTH, AND ENTERED INTO A SHIP IMMEDIATELY; AND THATNIGHT 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 FORTHE 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 nethand-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 thefish before you can be his master.

(3) And the work of the spiritual fisher is rather one of skill than of violencehe 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 sermonsFish 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, andthere 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 inthe 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 trustworthyone 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 namehad 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 beenbare 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 recalledthem 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. Hesaw 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 bringingof 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 ofJesus 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 commonplacefishing; 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 menan 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; forin 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 dostso 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 everyway beautiful. It seems to be Jesus aim in this whole mornings sceneits 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: butthe 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, shameto 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 sonthat 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 isthe 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