Bible Commentaries

Manifested himself (επανεροσεν εαυτον — ephanerosen heauton). First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2).

At (επι — epi). By or upon.

Of Tiberias (της Τιβεριαδος — tēs Tiberiados). As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16).

There were together (ησαν ομου — ēsan homou). These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Matthew 4:21), mentioned by name nowhere in John‘s Gospel, apparently because John is the author. We do not know who the “two others of his disciples” were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in Luke 5:1-11. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source.

I go a fishing (υπαγω αλιευειν — hupagō halieuein). The present active infinitive αλιευειν — halieuein expresses purpose as often. It is a late verb from αλιευς — halieus (fisherman) and occurs in Jeremiah 16:16, in Philo, Plutarch, and one papyrus. Peter‘s proposal was a natural one. He had been a fisherman by practice and they were probably waiting in Galilee for the appointed meeting with Christ on the mountain. Andrew and Peter, James and John were fishermen also. Peter‘s proposition met a ready response from all.

They took (επιασαν — epiasan). First aorist active indicative of πιαζω — piazō Doric form for πιεζω — piezō to catch.

When day was now breaking (πρωιας ηδη γινομενης — prōias ēdē ginomenēs). Genitive absolute and note present middle participle (dawn coming on and still dark). In Matthew 27:1 the aorist participle (γενομενης — genomenēs) means that dawn had come. For “beach” (αιγιαλον — aigialon) see Matthew 13:2.

Was (εστιν — estin). Present indicative retained in indirect assertion.

Children (Παιδια — Paidia). Diminutive of παις — pais and used here alone by Jesus in addressing his disciples. It is a colloquial expression like “my boys.” The aged Apostle John uses it in 1 John 2:13, 1 John 2:18.

Have ye aught to eat? (μη τι προσπαγιον εχετε — mē ti prosphagion echete). The negative answer is expected by this polite inquiry as in John 4:29. The rare and late word προσπαγιον — prosphagion from the root παγ — phag (εστιω — esthiō to eat) and προς — pros (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T.

The right side (εις τα δεχια μερη — eis ta dexia merē). Jesus knew where the fish were. For “net” (δικτυον — diktuon) see Matthew 4:20, here alone in John.

Were now not able to draw it (ουκετι αυτο ελκυσαι ισχυον — ouketi auto helkusai ischuon). Imperfect active picturing the disciples tugging at the net.

It is the Lord (ο κυριος εστιν — ho kurios estin). John‘s quick insight appears again.

Girt his coat about him (τον επενδυτην διεζωσατο — ton ependutēn diezōsato). First aorist middle (indirect) indicative with which note διεζωσεν εαυτον — diezōsen heauton in John 13:4. Apparently Peter threw on the upper garment or linen blouse (επενδυτην — ependutēn) worn by fishers over his waistcloth and tucked it under his girdle.

In the little boat (τωι πλοιαριωι — tōi ploiariōi). Locative case of πλοιαριον — ploiarion (diminutive) for the larger boat (πλοιον — ploion John 21:3, John 21:6) could come no closer to shore. But the words seem interchangeable in John 6:17, John 6:19, John 6:21, John 6:22, John 6:24.

About two hundred cubits off (ως απο πηχων διακοσιων — hōs apo pēchōn diakosiōn). For πηχυς — pēchus cubit, see Matthew 6:27 and for ως απο — hōs apo see John 11:18.

Dragging (συροντες — surontes). Present active participle of συρω — surō for which see Acts 8:3.

Got out (απεβησαν — apebēsan). As in Luke 5:2.

They see (βλεπουσιν — blepousin). Vivid historical present.

A fire of coals (αντρακιαν — anthrakian). See John 18:18 for this word. Cf. our “anthracite.”

There (κειμενην — keimenēn). Lying as placed, present middle participle of κειμαι — keimai

Fish (οπσαριον — opsarion). As in John 6:9, John 6:11, like προσπαγιον — prosphagion above.

Laid thereon (επικειμενον — epikeimenon). So broiling with bread ready (toast).

Which (ων — hōn). Ablative case by attraction from α — ha to agree with οπσαριων — opsariōn They had caught the fish by Christ‘s direction.

Went up (ανεβη — anebē). Into the little boat or dinghy.

Drew (ειλκυσεν — heilkusen). Same verb as ελκυσαι — helkusai in John 21:6. Peter now did what they had failed to do.

Three (τριων — triōn). The addition “three” to the “hundred and fifty” looks as if they were actually counted these “large” (μεγαλων — megalōn) fish. It was a great fish story that John recalls vividly.

Was not rent (ουκ εσχιστη — ouk eschisthē). First aorist passive indicative of σχιζω — schizō to split (our word “schism”).

Break your fast (αριστησατε — aristēsate). First aorist active imperative of αρισταω — aristaō from αριστον — ariston first to breakfast, as here and then later to dine as in Luke 11:37. What a delightful breakfast of fresh broiled fish just caught (John 21:10) with the hush of joyful surprise in the presence of the Risen Lord.

Durst (ετολμα — etolma) Imperfect active of τολμαω — tolmaō The restraint of silence continued.

Taketh the bread, and giveth them (λαμβανει τον αρτον και διδωσιν αυτοις — lambanei ton arton kai didōsin autois). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.

Now the third time (το ηδη τριτον — to ēdē triton). “To the disciples” (apostles) John says, the two others being told by him (John 20:19, John 20:26) on the two Sunday evenings. There were four other appearances already (to Mary Magdalene, to the group of women, to the two on the way to Emmaus, to Peter).

Lovest thou me more than these? (αγαπαις με πλεον τουτων — agapāis me pleon toutōn). Ablative case of comparison τουτων — toutōn (disciples) after πλεον — pleon Peter had even boasted that he would stand by Christ though all men forsook him (Mark 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke 24:34). But here Christ probes the inmost recesses of Peter‘s heart to secure the humility necessary for service.

I love thee (πιλω συ — philō su). Peter makes no claim here to superior love and passes by the “more than these” and does not even use Christ‘s word αγαπαω — agapaō for high and devoted love, but the humbler word πιλεω — phileō for love as a friend. He insists that Christ knows this in spite of his conduct.

Feed my lambs (οσκε τα αρνια μου — Boske ta arnia mou). For the old word βοσκω — boskō (to feed as a herdsman) see Matthew 8:33. Present active imperative here. Αρνια — Arnia is a diminutive of αρνος — arnos (lamb).

Lovest thou me? (αγαπαις με — agapāis me). This time Jesus drops the πλεον τουτων — pleon toutōn and challenges Peter‘s own statement. Peter repeats the same words in reply.

Tend my sheep (ποιμαινε τα προβατια — poimaine ta probatia). Present active imperative of ποιμαινω — poimainō old verb from ποιμην — poimēn (shepherd), “shepherd my lambs” (προβατια — probatia diminutive of προβατον — probaton sheep).

Lovest thou me? (πιλεις με — phileis me). This time Jesus picks up the word πιλεω — phileō used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (ελυπητη — elupēthē first aorist passive of λυπεω — lupeō to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: “Thou knowest all things.”

Feed my sheep (βοσκε τα προβατια — boske ta probatia). Many MSS. both here and in John 21:16 read προβατα — probata (sheep) instead of προβατια — probatia (little sheep or lambs).

Thou girdest thyself (εζωννυες σεαυτον — ezōnnues seauton). Imperfect active of customary action of ζωννυω — zōnnuō old verb, in N.T. only here and Acts 12:8. So as to περιεπατεις — periepateis (walkedst) and ητελες — ētheles (wouldest), two other imperfects of customary action.

When thou shalt be old (οταν γηρασηις — hotan gērasēis). Indefinite temporal clause with οταν — hotan and the first aorist active subjunctive of γηρασκω — gēraskō old verb to grow old, in N.T. only here and Hebrews 8:13, “whenever thou growest old.”

By what manner of death (ποιωι τανατωι — poiōi thanatōi). Undoubtedly John, who is writing long after Peter‘s death, seems to mean that Peter was to die (and did die) a martyr‘s death. “Whither thou wouldest not.” There is a tradition that Peter met death by crucifixion and asked to be crucified head downwards, but that is not made plain here.

Turning about (επιστραπεις — epistrapheis). Second aorist passive participle of επιστρεπω — epistrephō old verb, here a sudden turning round (ingressive aorist). For the simplex verb στρεπω — strephō see John 20:14, John 20:16.

Following (ακολουτουντα — akolouthounta). Following both Jesus and Peter, perhaps having heard the graphic dialogue above.

And what shall this man do? (ουτος δε τι — houtos de ti). Literally, “But this one … what?” The abrupt ellipsis is intelligible.

If I will (εαν τελω — ean thelō). Condition of the third class with εαν — ean and the present active subjunctive of τελω — thelō

Till I come (εως ερχομαι — heōs erchomai). Literally, “while I am coming” (εως — heōs and the present indicative, not εως ελτω — heōs elthō (second aorist active subjunctive).

What is that to thee? (τι προς σε — ti pros se). A sharp rebuke to Peter‘s keen curiosity.

Follow thou me (συ μοι ακολουτει — su moi akolouthei). “Do thou me keep on following.” That lesson Peter needed.

That that disciple should not die (οτι ο ματητης εκεινος ουκ αποτνησκει — hoti ho mathētēs ekeinos ouk apothnēskei) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter‘s curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right.

That is (ουτος εστιν — houtos estin). The one just mentioned in John 21:20, “the disciple whom Jesus loved.”

And wrote these things (και ο γραπσας ταυτα — kai ho grapsas tauta). Here there is a definite statement that the Beloved Disciple wrote this book.

We know (οιδαμεν — oidamen). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.

If they should be written every one (εαν γραπηται κατ εν — ean graphētai kath' hen). Condition of the third class with εαν — ean and present passive subjunctive of γραπω — graphō “If they should be written one by one” (in full detail).

I suppose (οιμαι — oimai). Note change back to the first person singular by the author.

Would not contain (ουδ αυτον τον κοσμον χωρησειν — oud' auton ton kosmon chōrēsein). Future active infinitive in indirect discourse after οιμαι — oimai This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (John 20:30.) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.