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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 21:1–14. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of Christ's appearance to his disciples at the sea of Tiberias. Now, 1. Let us compare this appearance with those that went before, In those Christ showed himself to his disciples when they were met in a solemn assembly (it should seem, for religious worship) upon a Lord's day, and when they were all together, perhaps expecting his appearing; but in this he showed himself to some of them occasionally, upon a week-day, when they were fishing, and little thought of it. Christ has many ways of making himself known to his people usually in his ordinances, but sometimes by his Spirit he visits them when they are employed in common business, as the shepherds who were keeping their flocks by night (Luk 2:8), even so here also, Gen 16:13. 2. Let us compare it with that which followed at the mountain in Galilee, where Christ had appointed them to meet him, Mat 28:16. Thitherward they moved as soon as the days of unleavened bread were over, and disposed of themselves as they saw fit, till the time fixed for this interview, or general rendezvous. Now this appearance was while they were waiting for that, that they might not be weary of waiting. Christ is often better than his word, but never worse, often anticipates and outdoes the believing expectations of his people, but never disappoints them. As to the particulars of the story, we may observe,
I.Who they were to whom Christ now showed himself (Joh 21:2):
not to all the twelve, but to seven of them only. Nathanael is mentioned as one of them, whom we have not met with since, ch. 1. But some think he was the same with Bartholomew, one of the twelve. The two not named are supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the disciples of Christ to be much together; not only in solemn religious assemblies, but in common conversation, and about common business. Good Christians should by this means both testify and increase their affection to, and delight in, each other, and edify one another both by discourse and example. 2. Christ chose to manifest himself to them when they were together; not only to countenance Christian society, but that they might be joint witnesses of the same matter of fact, and so might corroborate one another's testimony. Here were seven together to attest this, on which some observe that the Roman law required seven witnesses to a testament. 3. Thomas was one of them, and is named next to Peter, as if he now kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip.
II.How they were employed, Joh 21:3. Observe,
1.Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some think they did amiss in returning to their boats and nets, which they had left; but then Christ would not have countenanced them in it with a visit. It was rather commendable in them; for they did it,
(1.)To redeem time, and not be idle. They were not yet appointed to preach the resurrection of Christ. Their commission was in the drawing, but not perfected. The hour for entering upon action was to come. It is probable that their Master had directed them to say nothing of his resurrection till after his ascension, nay, not till after the pouring out of the Spirit, and then they were to begin at Jerusalem. Now, in the mean time, rather than do nothing, they would go a fishing; not for recreation, but for business. It is an instance of their humility. Though they were advanced to be sent of Christ, as he was of the Father, yet they did not take state upon them, but remembered the rock out of which they were hewn. It is an instance likewise of their industry, and bespeaks them good husbands of their time. While they were waiting, they would not be idling. Those who would give an account of their time with joy should contrive to fill up the vacancies of it, to gather up the fragments of it.
(2.)That they might help to maintain themselves and not be burdensome to any. While their Master was with them those who ministered to him were kind to them; but now that the bridegroom was taken from them they must fast in those days, and therefore their own hands, as Paul's, must minister to their necessities and for this reason Christ asked them, Have you any meat? This teaches us with quietness to work and eat our own bread.
2.Their disappointment in their fishing. That night they caught nothing, though, it is probable, they toiled all night, as Luk 5:5. See the vanity of this world; the hand of the diligent often returns empty. Even good men may come short of desired success in their honest undertakings. We may be in the way of our duty, and yet not prosper. Providence so ordered it that all that night they should catch nothing, that the miraculous draught of fishes in the morning might be the more wonderful and the more acceptable. In those disappointments which to us are very grievous God has often designs that are very gracious. Man has indeed a dominion over the fish of the sea, but they are not always at his beck; God only knows the paths of the sea, and commands that which passeth through them.
III.After what manner Christ made himself known to them.
It is said (Joh 21:1), He showed himself. His body, though a true and real body, was raised, as ours will be, a spiritual body, and so was visible only when he himself was pleased to make it so; or, rather, came and removed so quickly that it was here or there in an instant, in a moment, in the twinkling of an eye. Four things are observable in the appearance of Christ to them: -
1.He showed himself to them seasonably (Joh 21:4): When the morning was now come, after a fruitless night's toil, Jesus stood on the shore. Christ's time of making himself known to his people is when they are most at a loss. When they think they have lost themselves, he will let them know that they have not lost him. Weeping may endure for a night; but joy comes, if Christ comes, in the morning. Christ appeared to them, not walking upon the water, because, being risen from the dead, he was not to be with them as he had been; but standing upon the shore, because now they were to make towards him. Some of the ancients put this significancy upon it, that Christ, having finished his work, was got through a stormy sea, a sea of blood, to a safe and quiet shore, where he stood in triumph; but the disciples, having their work before them, were yet at sea, in toil and peril. It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to him.
2.He showed himself to them gradually. The disciples, though they had been intimately acquainted with him, knew not, all at once, that it was Jesus. Little expecting to see him there, and not looking intently upon him, they took him for some common person waiting the arrival of their boat, to buy their fish. Note, Christ is often nearer to us than we think he is, and so we shall find afterwards, to our comfort.
3.He showed himself to them by an instance of his pity, Joh 21:5. He called to them, Children, paidia - "Lads, have you any meat? Have you caught any fish?" Here,
(1.)The compellation is very familiar; he speaks unto them as unto his sons, with the care and tenderness of a father: Children. Though he had now entered upon his exalted state, he spoke to his disciples with as much kindness and affection as ever. They were not children in age, but they were his children, the children which God had given him.
(2.)The question is very kind: Have you any meat? He asks as a tender father concerning his children whether they be provided with that which is fit for them, that if they be not, he may take care for their supply. Note, The Lord is for the body, Co1 6:13. Christ takes cognizance of the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Verily they shall be fed, Psa 27:3. Christ looks into the cottages of the poor, and asks, Children, have you any meat? thereby inviting them to open their case before him, and by the prayer of faith to make their requests known to him: and then let them be careful for nothing; for Christ takes care of them, takes care for them. Christ has herein set us an example of compassionate concern for our brethren. There are many poor householders disabled for labour, or disappointed in it, that are reduced to straits, whom the rich should enquire after thus, Have you any meat? For the most necessitous are commonly the least clamorous. To this question the disciples gave a short answer, and, some think, with an air of discontent and peevishness. They said, No; not giving him any such friendly and respectful title as he had given them. So short do the best come in their returns of love to the Lord Jesus. Christ put the question to them, not because he did not know their wants, but because he would know them from them. Those that would have supplies from Christ must own themselves empty and needy.
4.He showed himself to them by an instance of his power; and this perfected the discovery (Joh 21:6): he ordered them to cast the net on the right side of the ship, the contrary side to what they had been casting it on; and then they, who were going home empty-handed, were enriched with a great draught of fishes. Here we have,
(1.)The orders Christ gave them, and the promise annexed to those orders: Cast the net there in such a place, and you shall find. He from whom nothing is hid, no, not the inhabitants under the waters (Job 26:5), knew on what side of the ship the shoal of fishes was, and to that side he directs them. Note, Divine providence extends itself to things most minute and contingent; and they are happy that know how to take hints thence in the conduct of their affairs, and acknowledge it in all their ways.
(2.)Their obedience of these orders, and the good success of it. As yet they knew not that it was Jesus; however, they were willing to be advised by any body, and did not bid this supposed stranger mind his own business and not meddle with theirs, but took his counsel; in being thus observant of strangers, they were obedient to their Master unawares. And it sped wonderfully well; now they had a draught that paid them for all their pains. Note, Those that are humble, diligent, and patient (though their labours may be crossed) shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles and fruitless attempts. There is nothing lost by observing Christ's orders. Those are likely to speed well that follow the rule of the word, the guidances of the Spirit, and the intimations of Providence; for this is casting the net on the right side of the ship. Now the draught of fishes may be considered,
[1.]As a miracle in itself: and so it was designed to prove that Jesus Christ was raised in power, though sown in weakness, and that all things were put under his feet, the fishes of the sea not excepted. Christ manifests himself to his people by doing that for them which none else can do, and things which they looked not for.
[2.]As a mercy to them; for the seasonable and abundant supply of their necessities. When their ingenuity and industry failed them, the power of Christ came in opportunely for their relief; for he would take care that those who had left all for him should not want any good thing. When we are most at a loss, Jehovah - jireh.
[3.]As the memorial of a former mercy, with which Christ had formerly recompensed Peter for the loan of his boat, Luk 5:4, etc. This miracle nearly resembled that, and could not but put Peter in mind of it, which helped him to improve this; for both that and this affected him much, as meeting him in his own element, in his own employment. Latter favours are designed to bring to mind former favours, that eaten bread may not be forgotten.
[4.]As a mystery, and very significant of that work to which Christ was now with an enlarged commission sending them forth. The prophets had been fishing for souls, and caught nothing, or very little; but the apostles, who let down the net at Christ's word, had wonderful success. Many were the children of the desolate, Gal 4:27. They themselves, in pursuance of their former mission, when they were first made fishers of men, had had small success in comparison with what they should now have. When, soon after this, three thousand were converted in one day, then the net was cast on the right side of the ship. It is an encouragement to Christ's ministers to continue their diligence in their work. One happy draught, at length, may be sufficient to repay many years of toil at the gospel net.
IV.How the disciples received this discovery which Christ made of himself, Joh 21:7, Joh 21:8, where we find,
1.That John was the most intelligent and quick-sighted disciple. He whom Jesus loved was the first that said, It is the Lord; for those whom Christ loves he will in a special manner manifest himself to: his secret is with his favourites. John had adhered more closely to his Master in his sufferings than any of them: and therefore he has a clearer eye and a more discerning judgment than any of them, in recompence for his constancy. When John was himself aware that it was the Lord, he communicated his knowledge to those with him; for this dispensation of the Spirit is given to every one to profit withal. Those that know Christ themselves should endeavor to bring others acquainted with him; we need not engross him, there is enough in him for us all. John tells Peter particularly his thoughts, that it was the Lord, knowing he would be glad to see him above any of them. Though Peter had denied his Master, yet, having repented, and being taken into the communion of the disciples again, they were as free and familiar with him as ever.
2.That Peter was the most zealous and warm-hearted disciple; for as soon as he heard it was the Lord (for which he took John's word) the ship could not hold him, nor could he stay till the bringing of it to shore, but into the sea he throws himself presently, that he might come first to Christ.
(1.)He showed his respect to Christ by girding his fisher's coat about him that he might appear before his Master in the best clothes he had, and to rudely rush into his presence, stripped as he was to his waistcoat and drawers, because the work he was about was toilsome, and he was resolved to take pains in it. Perhaps the fisher's coat was made of leather, or oil-cloth, and would keep out wet; and he girt it to him that he might make the best of his way through the water to Christ, as he used to do after his nets, when he was intent upon his fishing.
(2.)He showed the strength of his affection to Christ, and his earnest desire to be with him, by casting himself into the sea; and either wading or swimming to shore, to come to him. When he walked upon the water to Christ (Mat 14:28, Mat 14:29), it was said, He came down out of the ship deliberately; but here it is said, He cast himself into the sea with precipitation; sink or swim, he would show his good-will and aim to be with Jesus. "If Christ suffer me," thinks he, "to drown, and come short of him, it is but what I deserve for denying him." Peter had had much forgiven, and made it appear he loved much by his willingness to run hazards, and undergo hardships, to come to him. Those that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to him. And it is a laudable contention amongst Christ's disciples to strive who shall be first with him.
3.That the rest of the disciples were careful and honest hearted. Though they were not in such a transport of zeal as to throw themselves into the sea, like Peter, yet they hastened in the boat to the shore, and made the best of their way (Joh 21:8): The other disciples, and John with them, who had first discovered that it was Christ, came slowly, yet they came to Christ. Now here we may observe,
(1.)How variously God dispenses his gifts. Some excel, as Peter and John; are very eminent in gifts and graces, and are thereby distinguished from their brethren; others are but ordinary disciples, that mind their duty, and are faithful to him, but do nothing to make themselves remarkable; and yet both the one and the other, the eminent and the obscure, shall sit down together with Christ in glory; nay, and perhaps the last shall be first. Of those that do excel, some, like John, are eminently contemplative, have great gifts of knowledge, and serve the church with them; others, like Peter, are eminently active and courageous, are strong, and do exploits, and are thus very serviceable to their generation. Some are useful as the church's eyes, others as the church's hands, and all for the good of the body.
(2.)What a great deal of difference there may be between some good people and others in the way of their honouring Christ, and yet both accepted of him. Some serve Christ more in acts of devotion, and extraordinary expressions of a religious zeal; and they do well, to the Lord they do it. Peter ought not to be censured for casting himself into the sea, but commended for his zeal and the strength of his affection; and so must those be who, in love to Christ, quit the world, with Mary, to sit at his feet. But others serve Christ more in the affairs of the world. They continue in that ship, drag the net, and bring the fish to shore, as the other disciples here; and such ought not to be censured as worldly, for they, in their place, are as truly serving Christ as the other, even in serving tables. If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be.
(3.)That there are several ways of bringing Christ's disciples to shore to him from off the sea of this world. Some are brought to him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to him by a natural death, dragging the net, which is less terrible; but both meet at length on the safe and quiet shore with Christ.
V.What entertainment the Lord Jesus gave them when they came ashore.
1.He had provision ready for them. When they came to land, wet and cold, weary and hungry, they found a good fire there to warm them and dry them, and fish and bread, competent provision for a good meal.
(1.)We need not be curious in enquiring whence this fire, and fish, and bread, came, any more than whence the meat came which the ravens brought to Elijah. He that could multiply the loaves and fishes that were could make new ones if he pleased, or turn stones into bread, or send his angels to fetch it, where he knew it was to be had. It is uncertain whether this provision was made ready in the open air, or in some fisher's cabin or hut upon the shore; but here was nothing stately or delicate. We should be content with mean things, for Christ was.
(2.)We may be comforted in this instance of Christ's care of his disciples; he has wherewith to supply all our wants, and knows what things we have need of. He kindly provided for those fishermen, when they came weary from their work; for verily those shall be fed who trust in the Lord and do good. It is encouraging to Christ's ministers, whom he hath made fishers of men, that they may depend upon him who employs them to provide for them; and if they should miss of encouragement in this world, should be reduced as Paul was to hunger, and thirst, and fastings often, let them content themselves with what they have here; they have better things in reserve, and shall eat and drink with Christ at his table in his kingdom, Luk 22:30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luk 24:42), and now, as a friend, he returned their kindness, and entertained them with one; nay, in the draught of fishes, he repaid them more than a hundred fold.
2.He called for some of that which they had caught, and they produced it, Joh 21:10, Joh 21:11. Observe here,
(1.)The command Christ gave them to bring their draught of fish to shore: "Bring of the fish hither, which you have now caught, and let us have some of them;" not as if he needed it; and could not make up a dinner for them without it; but,
[1.]He would have them eat the labour of their hands, Psa 128:2. What is got by God's blessing on our own industry and honest labour, if withal God give us power to eat of it, and enjoy good in our labour, hath a peculiar sweetness in it. It is said of the slothful man that he roasteth not that which he took in hunting; he cannot find in his heart to dress what he has been at the pains to take, Pro 12:27. But Christ would hereby teach us to use what we have.
[2.]He would have them taste the gifts of his miraculous bounty, that they might be witnesses both of his power and of his goodness. The benefits Christ bestows upon us are not to be buried and laid up, but to be used and laid out.
[3.]He would give a specimen of the spiritual entertainment he has for all believers, which, in this respect, is most free and familiar - that he sups with them, and they with him; their graces are pleasing to him, and his comforts are so to them; what he works in them he accepts from them.
[4.]Ministers, who are fishers of men, must bring all they catch to their Master, for on him their success depends.
(2.)Their obedience to this command, Joh 21:11. It was said (Joh 21:6), They were not able to draw the net to shore, for the multitude of fishes; that is, they found it difficult, it was more than they could well do; but he that bade them bring it to shore made it easy. Thus the fishers of men, when they have enclosed souls in the gospel net, cannot bring them to shore, cannot carry on and complete the good work begun, without the continued influence of the divine grace. If he that helped us to catch them, when without his help we should have caught nothing, do not help us to keep them, and draw them to land, by building them up in their most holy faith, we shall lose them at last, Co1 3:7. Observe,
[1.]Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (Joh 21:7), had shown a more zealous affection to his Master's person than any of them, so in this he showed a more ready obedience to his Master's command; but all that are faithful are not alike forward.
[2.]The number of the fishes that were caught. They had the curiosity to count them, and perhaps it was in order to the making of a dividend; they were in all a hundred and fifty three, and all great fishes. These were many more than they needed for their present supply, but they might sell them, and the money would serve to bear their charges back to Jerusalem, whither they were shortly to return.
[3.]A further instance of Christ's care of them, to increase both the miracle and the mercy: For all there were so many, and great fishes too, yet was not the net broken; so that they lost none of their fish, nor damaged their net. It was said (Luk 5:6), Their net broke. Perhaps this was a borrowed net, for they had long since left their own; and, if so, Christ would teach us to take care of what we have borrowed, as much as if it were our own. It was well that their net did not break, for they had not now the leisure they had formerly had to mend their nets. The net of the gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God.
3.He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine.
(1.)See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. This kind invitation may be alluded to, to illustrate,
[1.]The call Christ gives his disciples into communion with him in grace here. All things are now ready; Come, and dine. Christ is a feast; come, dine upon him; his flesh is meat indeed, his blood drink indeed. Christ is a friend; come, dine with him, he will bid you welcome, Sol 5:1.
[2.]The call he will give into the fruition of him in glory hereafter: Come, ye blessed of my Father; come, and sit down with Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his friends and followers; there is room and provision enough for them all.
(2.)See how reverent the disciples were before Christ. They were somewhat shy of using the freedom he invited them to, and, by his courting them to their meat, it should seem that they stood pausing. Being to eat with a ruler, such a ruler, they consider diligently what is before them. None of them durst ask him, Who art thou? Either,
[1.]Because they would not be so bold with him. Though perhaps he appeared now in something of a disguise at first, as to the two disciples when their eyes were holden that they should not know him, yet they had very good reason to think it was he, and could be no other. Or,
[2.]Because they would not so far betray their own folly. When he had given them this instance of his power and goodness, they must be stupid indeed if they questioned whether it was he or no. When God, in his providence, has given us sensible proofs of his care for our bodies, and has given us, in his grace, manifest proofs of his good-will to our souls, and good work upon them, we should be ashamed of our distrusts, and not dare to question that which he has left us no room to question. Groundless doubts must be stifled, and not started.
4.He carved for them, as the master of the feast, Joh 21:13. Observing them to be still shy and timorous, he comes, and takes bread himself, and gives them, some to each of them, and fish likewise. No doubt he craved a blessing and gave thanks (as Luk 24:30), but, it being his known and constant practice, it did not need to be mentioned.
(1.)The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely. Hunger is the best sauce. Christ, though he entered upon his exalted state, showed himself alive by eating, not showed himself a prince by feasting. Those that could not content themselves with bread and fish, unless they had sauce and wine, would scarcely have found in their hearts to dine with Christ himself here.
(2.)Christ himself began. Though, perhaps, having a glorified body, he needed not eat, yet he would show that he had a true body, which was capable of eating. The apostles produced this as one proof of his resurrection, that they had eaten and drank with him, Act 10:41.
(3.)He gave the meat about to all his guests. He not only provided it for them, and invited them to it, but he himself divided it among them, and put it into their hands. Thus to him we owe the application, as well as the purchase, of the benefits of redemption. He gives us power to eat of them.
The evangelist leaves them at dinner, and makes this remark (Joh 21:14): This is now the third time that Jesus showed himself alive to his disciples, or the greater part of them. This is the third day; so some. On the day he rose he appeared five times; the second day was that day seven-night; and this was the third. Or this was his third appearance to any considerable number of his disciples together; though he had appeared to Mary, to the women, to the two disciples, and to Cephas, yet he had but twice before this appeared to any company of them together. This is taken notice of, [1.] For confirming the truth of his resurrection; the vision was doubled, was trebled, for the thing was certain. Those who believed not the first sign would be brought to believe the voice of the latter signs. [2.] As an instance of Christ's continued kindness to his disciples; once, and again, and a third time, he visited them. It is good to keep account of Christ's gracious visits; for he keeps account of them, and they will be remembered against us if we walk unworthily of them, as they were against Solomon, when he was reminded that the Lord God of Israel had appeared unto him twice. This is now the third; have we made a due improvement of the first and second? See Co2 12:14. This is the third, perhaps it may be the last.
Historical interpretation
Eight Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This is the whole import of this passage: Those who had completed their work in the darkness, before the disciples, had not caught anyone in their nets and snatched them from demonic deceit. They may have caught a very few people, which is almost the same thing as nobody. Not even those who served the types and shadows had been caught, since they also despised the divine law and obeyed instead human commandments. Even worse, the multitude of the Gentiles had also not been caught by the nets, since they did not receive the teachings of God. But when “the sun of righteousness” came, that is, the one who hungered after the salvation of the human race, he did not find anything edible among them. He told them to cast forth the word of the gospel, which is the teaching, on the right side of the boat. One can understand that the law and the prophets had been casting forth their words on the left side. By the grace of the one who gave the order, the disciples drew in many. For the marvel on this matter surpasses the fish of the apostles.
For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Seest thou his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming.
(Hom. lxxxvii) He says, Afterwards, because He did not go continually with His disciples as before; and, manifested Himself, because His body being incorruptible, it was a condescension to allow Himself to be seen. He mentions the place, to show that our Lord had taken away a good deal of their fear, and that they no longer kept within doors, though they had gone to Galilee to avoid the persecution of the Jews.
(Hom. lxxxvii) As our Lord was not with them regularly, and the Spirit was not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise showed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee; he who was called by Philip, and the sons of Zebedee, i. e. James and John, and two other of His disciples. Simon Peter saith unto them, I go a fishing.
(Hom. lxxxvii) The other disciples followed Peter: They say unto him, We also go with thee; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.
(Hom. lxxxvii) In the midst of their labour and distress, Jesus presented Himself to them: But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. He did not make Himself known to them immediately, but entered into conversation; and first He speaks after human fashion: Then Jesus saith unto them, Children, have ye any meat? as if He wished to beg some of them. They answered, No. He then gives them a sign to know Him by: And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. The recognition of Him brings out Peter and John in their different tempers of mind; the one fervid, the other sublime; the one ready, the other penetrating. John is the first to recognise our Lord: Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord; Peter is the first to come to Him: Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto Him, for he was naked.
(Hom. lxxxvii) Another miracle follows: As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. He no longer works upon already existing materials, but in a still more wonderful way; showing that it was only in condescension that He wrought His miracles upon existing matter before His crucifixion.
Seest thou that He remaineth not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, "showed"? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore hath the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.
Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions; but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow their leisure well. As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him. He therefore saith to them, "Have ye any meat?"
For a time He speaketh rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.
That, however, is a parable in word, not one embodied in outward action; and just as in the passage before us the Lord indicated by an outward action the kind of character the Church would have in the end of the world, so in the same way, by that other fishing, He indicated its present character. In doing the one at the commencement of His preaching and this latter after His resurrection, He showed thereby in the former case that the capture of fishes signified the good and bad presently existing in the Church; but in the latter, the good only, whom it will contain everlastingly, when the resurrection of the dead shall have been completed in the end of this world.
The narrative itself begins in this way: "After these things Jesus showed Himself again to the disciples at the sea of Tiberias; and on this wise showed He (Himself). There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee." The inquiry is usually made in connection with this fishing of the disciples, why Peter and the sons of Zebedee returned to what they were before being called by the Lord; for they were fishers when He said to them, "Come after me, and I will make you fishers of men." And they put such reality into their following of Him then, that they left all in order to cleave to Him as their Master. We have therefore to give those who are disturbed by this the answer, that they were not prohibited from seeking necessary sustenance by their manual craft, when lawful in itself, and warranted so long as they preserved their apostleship intact, if at any time they had no other means of gaining a livelihood.
(Tract. cxxii) The preceding words of the Evangelist seem to indicate the end of the book; but He goes on farther to give an account of our Lord's appearance by the sea of Tiberias: After these things Jesus showed Himself again to the disciples at the sea of Tiberias.
(Tract. cxxii) If the disciples had done this after the death of Jesus, and before His resurrection, we should have imagined that they did it in despair. But now after that He has risen from the grave, after seeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, all at once they become what they were before, fishers, not of men, but of fishes. We must remember then that they were not forbidden by their Apostleship from earning their livelihood by a lawful craft, provided they had no other means of living. For if the blessed Paul used not that power which he had with the rest of the preachers of the Gospel, as they did, but went a warfare upon his own resources, lest the Gentiles, who were aliens from the name of Christ, might be offended at a doctrine apparently venal; if, educated in another way, he learnt a craft he never knew before, that, while the teacher worked with his own hands, the hearer might not be burdened; much more might Peter, who had been a fisherman, work at what he knew, if he had nothing else to live upon at the time. But how had he not, some one will ask, when our Lord promises, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you? (Matt. 6:33) Our Lord, we answer, fulfilled this promise, by bringing them the fishes to catch: for who else brought them? He did not bring upon them that poverty which obliged them to go fishing, except in order to exhibit a miracle.
(Tract. cxxii) We must not understand that the bread was laid on the coals, but read it as if it stood, They saw a fire of coals there, and fish laid on the coals; and they saw bread.
(Tract. cxxii) Mystically, in the draught of fishes He signified the mystery of the Church, such as it will be at the final resurrection of the dead. And to make this clearer, it is put near the end of the book. The number seven, which is the number of the disciples who were fishing, signifies the end of time; for time is counted by periods of seven days.
(Tract. cxxii) The shore is the end of the sea, and therefore signifies the end of the world. The Church is here typified as she will be at the end of the world, just as other draughts of fishes typified her as she is now. Jesus before did not stand on the shore, but went into a ship which was Simon's, and asked him to put out a little from the land. In a former draught the nets are not thrown to the right, or to the left, so that the good or the bad should be typified alone, but indifferently: Let down your nets for a draught, (Luke 5:4) meaning that the good and bad were mixed together. But here it is, Cast the net on the right side of the ship; to signify those who should stand on the right hand, the good. The one our Lord did at the beginning of His ministry, the other after His resurrection, showing therein that the former draught of fishes signified the mixture of bad and good, which composes the Church at present; the latter the good alone, which it will contain in eternity, when the world is ended, and the resurrection of the dead completed. But they who belong to the resurrection of life, i. e. to the right hand, and are caught within the net of the Christian name, shall only appear on the shore, i. e. at the end of the world, after the resurrection: wherefore they were not able to draw the net into the ship, and unload the fishes, as they were before. The Church keeps these of the right hand, after death, in the sleep of peace, as it were in the deep, till the net come to shore. That the first draught was taken in two little ships, the last two hundred cubits from land, a hundred and a hundred, typifies, I think, the two classes of elect, circumcised and uncircumcised.
(Tract. cxxii) In the draught before, the number of the fishes is not mentioned, as if in fulfilment of the prophecy in the Psalm, If I should declare them, and speak of them, they should be more than I am able to express; (Ps. 41:7) but here there is a certain number mentioned, which we must explain. The number which signifies the law is ten, from the ten Commandments. But when to the law is joined grace, to the letter spirit, the number seven is brought in, that being the number which represents the Holy Spirit, to Whom sanctification properly belongs. For sanctification was first heard of in the law, with respect to the seventh day; and Isaiah praises the Holy Spirit for His sevenfold work and office. The seven of the Spirit added to the ten of the law make seventeen; and the numbers from one up to seventeen when added together, make a hundred and fifty-three.
(Tract. cxxii) It is not then signified that only a hundred and fifty-three saints are to rise again to eternal life, but this number represents all who partake of the grace of the Holy Spirit: which number too contains three fifties, and three over, with reference to the mystery of the Trinity. And the number fifty is made up of seven sevens, and one in addition, signifying that those sevens are one. That they were great fishes too, is not without meaning. For when our Lord says, I came not to destroy the law, but to fulfil, by giving, that is, the Holy Spirit through Whom the law can be fulfilled, He says almost immediately after, Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. In the first draught the net was broken, to signify schisms; but here to show that in that perfect peace of the blessed there would be no schisms, the Evangelist continues: And for all they were so great, yet was not the net broken; as if alluding to the case before, in which it was broken, and making a favourable comparison.
Precisely also in this very way did the Lord fulfill His promise. For who else placed there the fishes that were to be caught, but He, who, we are bound to believe, threw them into the penury that compelled them to go a fishing, for no other reason than that He wished to show them the miracle He had prepared, that so He might both feed the preachers of His gospel, and at the same time enhance that gospel itself, by the great mystery which He was about to impress on their minds by the number of the fishes.
This is a great mystery in the great Gospel of John; and to commend it the more forcibly to our attention, the last chapter has been made its place of record. Accordingly, inasmuch as there were seven disciples taking part in that fishing, Peter, and Thomas, and Nathanael, and the two sons of Zebedee, and two others whose names are withheld, they point, by their septenary number, to the end of time. For there is a revolution of all time in seven days. To this also pertains the statement, that when the morning was come, Jesus stood on the shore; for the shore likewise is the limit of the sea, and signifies therefore the end of the world. The same end of the world is shown also by the act of Peter, in drawing the net to land, that is, to the shore. Which the Lord has Himself elucidated, when in a certain other place He drew His similitude from a fishing net let down into the sea: "And they drew it," He said, "to the shore." And in explanation of what that shore was, He added, "So will it be in the end of the world."
(Hom.) The fishing was made to be very unlucky, in order to raise their astonishment at the miracle after: And that night they caught nothing.
It can be asked why Peter, who was a fisherman before his conversion, returned to fishing after his conversion; and since the Truth says: "No one putting his hand to the plow and looking back is fit for the kingdom of God," why did he return to what he had left behind? But if the virtue of discernment is examined, it is quickly seen that indeed the occupation which existed without sin before conversion was not a fault to take up again even after conversion. For we know that Peter was a fisherman, but Matthew was a tax collector; and after his conversion Peter returned to fishing, but Matthew did not return to the business of tax collecting, because it is one thing to seek a living through fishing, but another thing to increase wealth through the profits of tax collecting. For there are many occupations which can be carried on without sins either with difficulty or not at all. Those occupations, therefore, which involve one in sin—it is necessary that the mind not return to these after conversion.
In the night time before the presence of the sun, Christ, the Prophets took nothing; for though they endeavoured to correct the people, yet these often fell into idolatry.
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Summary
John 21:3 captures a pivotal moment in the post-resurrection narrative, depicting Simon Peter's decision to return to his former occupation of fishing, a choice quickly echoed by several other disciples. This seemingly mundane act, undertaken on the Sea of Tiberias, culminates in a night of fruitless labor, serving as a poignant setup for Jesus' subsequent miraculous appearance and the profound lessons of divine provision and renewed commissioning that follow.
Context
Literary Context
This verse is situated at the beginning of John chapter 21, often considered an epilogue to John's Gospel. Chapters 1-20 conclude with Jesus' resurrection appearances and the declaration of the Gospel's purpose (John 20:30-31). Chapter 21, however, provides a final, intimate encounter between the resurrected Jesus and His disciples, particularly focusing on Peter's restoration and the reaffirmation of his calling. The immediate preceding verses (John 21:1-2) set the scene, listing the disciples present by the Sea of Tiberias (Galilee). Peter's declaration to go fishing, and the others' agreement, marks a return to their previous livelihood, suggesting a period of uncertainty or waiting after the initial resurrection appearances, before their ultimate commissioning at Pentecost. The barren night of fishing in this verse directly contrasts with the miraculous catch that Jesus orchestrates in John 21:6, highlighting the disciples' need for divine direction.
Historical & Cultural Context
The Sea of Tiberias, also known as the Sea of Galilee or Lake Gennesaret, was a central location for Jesus' early ministry and the disciples' pre-calling lives. It was a hub for the fishing industry, which was a common and respected profession in first-century Galilee. Fishing involved considerable skill, hard work, and often, an all-night effort, as fish were more active in cooler, darker conditions. The disciples, many of whom were experienced fishermen, would have been highly proficient in this trade. Their return to fishing, therefore, was not merely a casual pastime but a serious attempt to resume a livelihood. This setting also recalls their initial call by Jesus to become "fishers of men" (Mark 1:17), adding a layer of ironic contrast to their current endeavor of catching actual fish, and failing. The post-resurrection period was one of transition for the disciples, moving from direct physical companionship with Jesus to awaiting the Holy Spirit's empowerment for their global mission, a period that might have felt disorienting without clear, immediate instructions.
Key Themes
John 21:3 contributes to several overarching themes within the Gospel of John and the broader New Testament. Firstly, it underscores the theme of human inadequacy and divine sufficiency. Despite their skill and experience, the disciples' efforts yield nothing, powerfully illustrating the principle that "apart from me you can do nothing" (John 15:5). This futility sets the stage for Jesus' miraculous provision, emphasizing that true fruitfulness comes only through His presence and direction. Secondly, the verse subtly touches upon the theme of discipleship and calling. Peter's return to fishing, his former life, represents a moment of potential relapse or uncertainty regarding his divine calling to be a "fisher of men" (Luke 5:10). This temporary reversion highlights the ongoing process of spiritual formation and the need for repeated encounters with Christ to reaffirm one's purpose. Finally, it foreshadows the restoration and recommissioning of Peter, which is the climax of this chapter. The empty nets provide a stark backdrop against which Jesus' grace and the renewed call to shepherd His flock become all the more profound, echoing the earlier miraculous catch that accompanied Peter's initial call in Luke 5:1-11.
Exposition and Analysis
Key Word Analysis
Derived from halieús (fisherman), this verb literally means "to be a fisher" or "to fish." In this context, Peter's declaration, "I go a fishing," signifies a return to his previous profession, a pragmatic decision born perhaps out of uncertainty or a desire to act. It represents a shift from the extraordinary events of the resurrection back to the mundane reality of earning a living, temporarily setting aside the spiritual calling to be a "fisher of men."
This compound verb combines ek (out of) and érchomai (to come or go), meaning "to issue forth," "to go out," or "to depart." Its use here emphasizes the physical act of leaving the shore to embark on their fishing expedition. It suggests a decisive, albeit perhaps misguided, step into a familiar activity, marking their physical separation from the land and their engagement with their old trade.
This verb means "to squeeze," "to seize," or "to capture," often used in the context of hunting or fishing. Here, it describes the act of catching fish. The subsequent "nothing" (Greek, oudeís) directly negates the effectiveness of this action, creating a powerful contrast between their effort and the complete lack of result. This futility underscores the narrative's central point about human effort being insufficient without divine intervention.
Verse Breakdown
"Simon Peter saith unto them, I go a fishing."
Peter, ever the man of action and initiative, vocalizes a decision to return to his former livelihood. This statement, made to a group of disciples, reveals a practical, perhaps even restless, spirit in the face of post-resurrection uncertainty. It suggests a desire for purpose and activity, even if it means reverting to the familiar.
"They say unto him, We also go with thee."
The immediate and collective agreement of the other disciples indicates a shared sense of aimlessness or a common desire for a tangible occupation. Their readiness to join Peter highlights a collective human tendency to revert to comfort zones or known routines when faced with an unclear future, even after profound spiritual experiences.
"They went forth, and entered into a ship immediately;"
This clause describes the swift and decisive action taken by the disciples. "Immediately" (Greek, euthýs) emphasizes their promptness in executing the plan. They physically embark on their fishing venture, signifying their commitment to this endeavor and their readiness to engage in the hard work of their trade.
"and that night they caught nothing."
This stark, concluding statement delivers the narrative's central irony. Despite their experience, their effort, and the optimal time for fishing (night), their nets remained empty. This outcome is crucial, as it sets the stage for Jesus' miraculous intervention, powerfully demonstrating the futility of human labor when it is not aligned with or blessed by divine purpose.
Literary Devices
The verse employs several significant literary devices. Irony is prominent, as experienced fishermen, working at night (the best time for fishing), catch absolutely nothing. This stark failure is ironic given their skill and the setting, serving to highlight the spiritual truth that will follow. Foreshadowing is also at play; the barren night of fishing directly foreshadows the miraculous catch that Jesus will orchestrate in the following verses, setting up a clear contrast between human futility and divine abundance. Furthermore, Symbolism is subtly present: the act of fishing itself, which was Peter's former trade, contrasts with his calling to be a "fisher of men." The empty nets can symbolize the disciples' spiritual emptiness or lack of direction without the explicit guidance and presence of the resurrected Christ, preparing them for a renewed encounter and commissioning.
Theological and Thematic Connections
John 21:3 serves as a powerful theological statement about human limitations and the necessity of divine intervention. It underscores that even the most skilled and experienced individuals can achieve nothing of lasting spiritual value through their own efforts alone, especially when operating outside of God's direct will or without His blessing. The disciples' fruitless night of fishing is a vivid illustration of the truth that genuine fruitfulness, whether in ministry or in life, flows from a deep connection with Christ and obedience to His leading. This passage prepares the ground for Jesus to re-establish His authority and to re-commission His disciples, demonstrating that their true purpose and power come solely from Him.
Reflection and Application
John 21:3 offers profound insights into the human condition and the nature of discipleship. Like Peter and the other disciples, we often find ourselves in periods of uncertainty, transition, or spiritual waiting, even after experiencing significant encounters with God. In such times, there's a natural human tendency to revert to familiar routines, old habits, or self-reliant efforts, seeking comfort or a sense of purpose in what we know. This verse serves as a gentle but firm reminder that even our best, most experienced efforts can be utterly fruitless if they are not aligned with God's will or empowered by His presence. The "nothing" they caught is a powerful symbol of the futility of striving in our own strength. It challenges us to pause, re-evaluate our direction, and seek the Lord's guidance, rather than defaulting to what is comfortable or seemingly productive. This passage encourages a posture of dependence on Christ, reminding us that true fruitfulness, purpose, and spiritual nourishment come from Him alone, preparing us to receive His divine direction and provision.
Questions for Reflection
FAQ
Why did Peter go fishing after having seen the resurrected Jesus multiple times?
Peter's decision to go fishing, joined by other disciples, likely stemmed from a combination of factors. Despite witnessing the resurrected Christ, the disciples were in a period of transition and uncertainty. Jesus had appeared to them, but His final instructions regarding their mission were not yet fully given (that would come with the Great Commission and Pentecost). They were back in Galilee, a familiar territory, but perhaps without a clear immediate purpose or means of sustenance. Peter, ever the pragmatist and man of action, might have felt the need to do "something" productive, reverting to his former trade as a way to occupy themselves and provide for their needs. It wasn't necessarily a sign of disbelief in the resurrection, but perhaps a temporary lapse in understanding their new, higher calling, or simply a practical response to an undefined interim period. This return to the familiar sets the stage for Jesus to powerfully reaffirm their true mission.
Christ-Centered Fulfillment
John 21:3, with its depiction of the disciples' fruitless night of fishing, powerfully underscores the Christ-centered truth that "apart from me you can do nothing" (John 15:5). This scene is a deliberate echo of Peter's initial call, where Jesus orchestrated a miraculous catch of fish, leading Peter to abandon his nets and follow Him to become a "fisher of men" (Luke 5:10). The empty nets in John 21:3 serve as a poignant reminder that even the most skilled human efforts are futile without Christ's presence and direction. It highlights the disciples' need for a renewed encounter with their resurrected Lord, not just for reassurance of His victory over death, but for a fresh impartation of purpose and power for their future ministry. This barren night prepares them for Jesus' subsequent appearance, His miraculous provision of fish (John 21:6), and His tender restoration of Peter, re-commissioning him to "feed my sheep" (John 21:17). Thus, this passage beautifully illustrates that true spiritual fruitfulness and the fulfillment of God's calling are not achieved through human striving or a return to old ways, but solely through abiding in Christ, receiving His grace, and obeying His divine command. It points to Jesus as the source of all provision, purpose, and the ultimate fulfillment of the call to gather souls into His kingdom (Matthew 28:19-20).