As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
9. As soon as they saw ] Better, When therefore they see.
a fire of coals ] See on Joh 18:18: the word occurs only there and here in N.T. [10]. ‘There’ is literally laid.
fish laid thereon, and bread ] Or possibly, a fish laid thereon and a loaf. But the singulars may be collectives as in the A. V. The word for fish ( opsarion) is similar in meaning, though not in derivation, to the one used in Joh 21:5. (See on Joh 6:9.) In Joh 21:11 yet another word is used ( ichthus), which means ‘fish’ generally, whether for eating or not.
Fuente: The Cambridge Bible for Schools and Colleges
They saw a fire … – We have no knowledge whence this was produced – whether it was, as Grotius supposes, by a miracle, or whether it was a place occupied by other fishermen, where they also might cook the fish which they had caught. As no miracle is mentioned, however, there is no reason for supposing that any existed in the case.
Fuente: Albert Barnes’ Notes on the Bible
Joh 21:9-11
As soon as they were come to land they saw a fire of coals there.
The two fires–a contrast
(Text, and Joh 18:18)
I. THE FIRE IN THE PALACE COURT.
1. A scene of sorrow–the Saviours trial.
2. A place of temptation–in the company of Christs enemies.
3. A witness of sin–the denials of Peter.
II. THE FIRE UPON THE SEA-SHORE.
1. A scene of glory–the presence of the risen Lord.
2. A place of safety–the society of Jesus and His friends.
3. A witness of grace–Peters restoration. (T. Whitelaw, D. D.)
The fire on the shore
1. You cannot fail to be impressed with the sense as of something strange and unearthly. You feel that, like Moses in Horeb, you must put off the shoes from your feet, ere you approach this mysterious fire.
(1) One explanation of the fire and repast, of course, is that they were provided to supply the bodily wants of the disciples.
(2) Another makes the whole transaction refer especially to St. Peter. The thrice-repeated question reminded him of his three-fold denial; the miraculous draught called to mind his office from which he fell; and the fire of coals would recall that other fire by which he denied his Master.
2. But these explanations do not meet the whole of the facts. We have, then, to seek one which shall satisfy all parts of the narrative: and this is to be found in the progress of the Gospel, and the connection between the Old and New Dispensations.
I. THE FISH. In one parable the kingdom of heaven is likened unto a net, which gathered of every kind; so that we have Christs authority for considering that the miraculous draught represented the bringing of multitudes into the Church through the instrumentality of the preachers of the gospel. It is observable also that Simon Peter is said to have drawn the net to land: there may have been a reference here to the fact that Peter was entrusted with the opening the Church to the Gentiles. For there can be no doubt that there was a special reference to the combining of all nations in the visible Church. The number of fishes is to be carefully noted. It appears that one hundred and fifty and three was exactly the number of varieties of fish then known, so that we may most justly conclude that the number was an indication that persons of all nations and conditions should enter into the Church. And then the remark as to the net not being broken must be considered as prophetic of the capacity of the Christian Church; unlike the Jewish, which was not constructed for enlargement and extension.
II. THE FIRE OF COALS AND THE PREPARED REPAST.
1. You are to observe that the Jewish and the Christian Dispensations are not so truly distinct economies, as component parts of one great plan. There have never been two ways in which sinners might be saved. In the New Testament, indeed, we have the clearer exposition of the great scheme of mercy; but there is no difference whatsoever in the doctrine propounded. This great truth is figuratively taught here. There was already a fire kindled, and on the fire there were fish already laid; and when the newly-caught fish were placed on the same fire, was it not shown that the Church, before and after the coming of Christ, was virtually but one and the same? that its members had to be brought to the same altar, and to be purified by the same flame? I know not why we should not think that that strange fire, mysteriously kindled on the lonely shore, was typical of the propitiatory work of the Redeemer, through whom alone the men of any age can be presented as a sacrifice acceptable unto God. There is no altar but the one Mediator, and no fire but that of His oblation, which will answer for those who seek to consecrate themselves, a whole burnt offering to God. And what could be a more lively parable of this fact than that, when standing on the margin of the sea, the separating line between time and eternity, Christ caused an altar to rise, mysterious as Himself, and crowned it with burning coals, which had not been kindled by any earthly flame; and then placed on it representatives of the one visible Church as it had subsisted before His incarnation, and as it was to subsist till He should come to judgment? It seems to have been a lesson peculiarly needed by the apostles, that they were not to consider themselves as going forth on a new mission, of which no notices had been previously issued. Accordingly Christ had forcibly reminded them that One soweth, and another reapeth. And now He repeats something of the same lesson.
2. But, further, the Evangelist is careful in noting that our Lord took bread as well as fish and gave to His disciples. Now, Christ had fed a great multitude with a few loaves and fishes, typifying how the truth of His religion should suffice for the spiritual sustenance of the world. The disciples would naturally be reminded of this miracle here, and that the food which Christ delivered to them as spiritual pastors would be an abundant provision for all men. In conclusion, we would show you into how beautiful an allegory some of the facts may be wrought, when a broader view is taken, one which shall more distinctly comprehend ourselves.
1. It is an appropriate simile which likens life to a voyage which has variety of terminations–sometimes in calm, sometimes in storm; the vessel, in one case, casting anchor in placid waters, so that the Spirit has but to step gently ashore; in another, suffering shipwreck, so that there is fearful strife and peril in escaping from the waves, Of all it will have to be said, as of those with St. Paul, some by swimming, some on boards, and some on broken pieces of the ship–it came to pass that they escaped all safe to land.
2. Let it satisfy us that whatever the mode in which the soul of the righteous is dismissed–whether that mode be imagined in Peters casting himself into the sea and struggling to the land, or whether it be represented in the quieter approachings of the boat with the other disciples–the soul will find preparation for its reception: Christ stands upon the shore, expecting His faithful servants; and of all of them it will have to be said, As soon as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. This may well shadow out that, to the faithful in Christ, the moment of being detached from the body is the moment of being admitted into happiness. As soon as they were come to land–no delay, no interval–all that was needed was found ready; the fire kindled, and the banquet spread.
3. Yet who doubts that the righteous will not only find the material of happiness prepared, but that they will carry with them additions to that material, and make heaven all the richer? It is the communion of saints; and whilst each saint shall draw cause of rapture from those who have gone before, they also shall draw cause of rapture from Him. Ah, then, how beautifully apposite the direction, Bring of the fish which ye have now caught! The marriage-supper of the Lamb shall be furnished from the contributions of every generation. Blessed are the dead which die in the Lord, &c. They rest from their labours, in that, as soon as they come to land, they see a fire of coals there, and fish laid thereon, and bread: their works do follow them, in that they are then bidden to bring of the fish which they have caught. (H. Melvill, B. D.)
Materials for the banquet
Mineral coal is still a thing of uncommon use or knowledge in the East, except on the steamers. But charcoal is the coal; it is made and used everywhere, and is sold by weight. Upon the coals the bread or loaf is baked, either on a pan or piece of metal; or directly on (or under) the coals themselves, protected by a layer of ashes. The variety of modes of baking, and of bread, which one sees at an Oriental camp-fire, are many. The picture here is doubtless that of both bread and fish cooking at the fire; not of baked bread waiting for the fish to be done. The loaf was, or is, a flat cake. (S. S. Times.)
Bring of the fish which ye have now caught
Christ requires human co-operation
Jesus had no need of the disciples help in providing fish for His breakfast or for theirs; but He asked their help just as if He did need it. If they had refused to bring the fish, He would have been no loser; but the loss would have been theirs. So it is always in every sphere of Christian activity. Jesus never needs help; but Jesus constantly calls for help. The gain through responding to that call, or the loss through refusing, is to the disciple, not to the Master. Jesus can get on without your money or your services in the Sunday-school, in the church, in the community about you, or in the missionary field; but you cannot get on as you might if you refuse your help in any one of these fields. Jesus asks for a share of all the fish you catch, of all the crops you gather, of all the money you get, of all the time and strength you have. If you refuse to render it to Him, the loss is yours. How great that loss may be only eternity can disclose. (H. C. Trumbull, D. D.)
Simon Peter went up and drew the net to land
Pulling in the net
If you are always mending and setting the net, you wont catch many fish. Whoever heard of a man going out to fish, and setting his net, and then letting it stop there, and never pulling it in. Why, everybody would laugh at the mans folly. There was a minister in Manchester who came to me one day and said, I wish you would tell me why we ministers don t succeed better than we do. So I took up the idea of pulling in the net, and I said, You ought to pull in your nets. There are a great many in Manchester who can preach much better than I can, but then I pull in the net. A great many people have objections to inquiry-meetings; and when I had pointed out the importance of them, the minister said, I never did pull in the net, but I will try next Sunday morning. He did so, and eight persons, anxious inquirers, went into his study. The next Sunday he came down to see me, and said he had never had such a Sunday in his life. The next time he drew the net there were forty, and when he came to see me at the Opera House, the other day, he said, Moody, I have had eight hundred conversions this last year. It is a great mistake I did not begin earlier to pull in the net. So, my friends, if you want to catch men, just pull in the net. If you only catch one it will be something. It may be a little child, but I have known a little child convert a whole family. Why, you dont know whats in that little dull-headed boy in the inquiry-room, he may become a Martin Luther–a reformer that shall make the world tremble. (D. L. Moody.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. They saw a fire, c.] This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new besides, they had caught no fish, Joh 21:5, and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As to the question whence this fish came, there are three opinions: some think that our Saviour caught it out of the sea without a net, or by his power commanded it to come to his service; others think that the history is transposed, and this verse should in its true order come after the eleventh; but it is most probable that Christ by his Divine power created the fish, as well as the coals and the bread.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. they saw“see.”
a fire of coals, and fishlaid thereon, and breadBy comparing this with 1Ki19:6, and similar passages, the unseen agency by which Jesus madethis provision will appear evident.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As soon then as they were come to land,…. As soon as they were come out of the ship, and safe on shore, not only Peter, but all the rest of the disciples:
they saw a fire of coals there: on the shore, to their great surprise:
and fish laid there; which could not be any that they had taken, for, as yet, the net was not drawn up, and the fish took out:
and bread; not upon the coals baking, but hard by, being ready prepared to eat with the fish, when sufficiently broiled. This was all of Christ’s preparing, and a considerable proof of his deity; and a confirmation of that provision he will make for his ministering servants, whilst they are about his work, and in this world; and a representation of that spiritual and eternal refreshment they shall have with him in heaven to all eternity, when they have done their work.
Fuente: John Gill’s Exposition of the Entire Bible
Got out (). As in Lu 5:2.
They see (). Vivid historical present.
A fire of coals (). See 18:18 for this word. Cf. our “anthracite.”
There (). Lying as placed, present middle participle of .
Fish (). As in John 6:9; John 6:11, like above.
Laid thereon (). So broiling with bread ready (toast).
Fuente: Robertson’s Word Pictures in the New Testament
They were come to land [ ] . Not of the arrival of the boat, but of the going ashore of the boatmen. Rev., therefore, correctly, they got out upon the land.
A fire of coals. Charcoal. See Joh 18:18.
Fish [] . See on 6 9.
Bread [] . Or, a loaf. See on Mt 4:1; Mt 7:9.
Fuente: Vincent’s Word Studies in the New Testament
1) “As soon then as they were come to land,” (hos oun apenesan eis ten gen) “Then as they came ashore, onto the land,” where Jesus had come and was waiting to bless them further, Joh 21:4-5.
2) “They saw a fire of coals there,” (blepousin anthrakian keimenen) “They saw a bed of coals of fire,” which He had built in preparing for their need, Php_4:19.
3) “And fish laid thereon, and bread.” (kai opsairion epikeimenon kai arton) “And a fish lying on it, and bread,” which He had miraculously prepared to satisfy their hunger and need of warmth, Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
(9) They saw a fire of coals there, and fish laid thereon, and bread.In the original the tenses are present, describing the scene as it was impressed on the mind of the writer. They saw a fire of coals and fish lying thereon, and bread, or, perhaps,. . . . and a fish lying thereon, and a loaf.
For fire of coals comp. Note on Joh. 18:18.
For the word rendered fish, comp. Joh. 21:10; Joh. 21:13, and Notes on Joh. 6:9; Joh. 6:11. In this passage and in Joh. 21:13 only it occurs in the singular, but it seems clear that it may be collective, as our word fish.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE MIRACULOUS BREAKFAST Emblem of the eternal banquet, Joh 21:9-14.
9. Fire of coals They did not make the fire, but found it already made by the divine power of Jesus. But was this a creation out of nothing? We reply: It may have been but a sensible miracle. That is, the divine power may have so operated upon the senses of the disciples as that all the phenomena of fire and food may have been presented to their perceptions without any positive creation of substance. It would have been to them but a waking vision, taking place amid surrounding realities, possessing all the vividness and force of reality. Or, more probably the divine power of the Lord, which had just collected the fishes from the different parts of the lake to the right side of the boat, may have concentrated the elements of fire, fuel, and food from any part of creation upon that shore. Jesus, therefore, was wanting in no power to furnish the means and material of this emblematic feast. So He who upon the high ground of heaven watches his ministry and Church, will in due season have full power to provide an eternal banquet, and bring his elect to its participation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So when they disembarked on the land they see a fire of coals there, and fish laid thereon, and bread.’
Fish being heated on a brazier was a welcome sight after a cold night. The ‘fish and bread’ must have reminded them of the day when Jesus fed the five thousand on fish and bread, and of His words about the bread of life, together with His warnings about approaching death which would result in life (John 6). Here was a reminder of covenant renewal.
Fuente: Commentary Series on the Bible by Peter Pett
The meal on the beach:
v. 9. As soon, then, as they were come to land, they saw a fire of coals there, and fish laid thereon and bread.
v. 10. Jesus saith unto them, Bring of the fish which ye have now caught.
v. 11. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken.
v. 12. Jesus saith unto them, Come and dine. And none of the disciples durst ask Him, Who art Thou? knowing that it was the Lord.
v. 13. Jesus then cometh and taketh bread, and giveth them, and fish likewise.
v. 14. This is now the third time that Jesus showed Himself to His disciples after that He was risen from the dead. While the disciples came to land, in one way or the other, the lord had kindled afire and provided both bread and fish for breakfast. Note the narration of details peculiar to an eye-witness. Note also that the providence of Jesus is well able to take care of all the needs of His disciples, whether they be small or great. Upon the order of Jesus that they should bring of the fish which they had caught and had now towed to the shore, Simon Peter went aboard the skiff, and, single-handed, drew the net up on the beach. His love for the Master and the excitement of the occasion gave him almost superhuman strength. Many a labor of love in the interest of Christ and the Church has seemed impossible from the standpoint of human reckoning, but has proved a comparatively easy matter when undertaken in the fear of the Lord and with the firm conviction that it was the Lord’s will. Two items are emphasized by the evangelist at this point: the fact that the net contained a total of one hundred and fifty-three fishes, not small ones, but large and heavy; and that the net, in spite of the great weight, did not tear. All these details come together to make a picture of Christ’s almighty power which cannot be gainsaid by the enemies. This miracle teaches the believers of all times that the Lord can and will take care of their physical needs; He will provide their daily bread for them. Theirs is but to work in their calling with all faithfulness and not to give way to idleness on the one hand, and to foolish anxiety on the other. The Lord, having now provided the meal, invited the disciples to breakfast. And the disciples were glad to come, although with some restraint. Whereas before His Passion they had been on a friendly basis with their Master, a new dignity and aloofness forced their awed respect. They all knew that it was the Lord, and did not dare ask questions. Jesus now came forward and assumed the role of host, distributing both bread and fish to them. Almost every action of the Lord reminded the disciples of some incident in the Lord’s ministry, and made them raise their hearts in thankful prayer for the blessing of His presence. Incidentally, this third appearance to a larger body of disciples reminded them of the great calling which they were now soon to enter upon. The Lord did not get out of touch with His messengers; He did not permit their thoughts to get away entirely from the real life-work which was awaiting them.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 21:9-12. As soonas they were come to land, When the disciples came ashore, they found a fire burning, which Jesus had miraculously prepared, and fish laid thereon, and bread. But neither being sufficient for the company, or perhaps to shew them the reality of the miracle, by making them attend to the number and size of the fishes they had caught, and to the net’s not being broken, Jesus ordered them to bring some of their own. It will not be judged, I hope, too minute to observe, after some writers of the first credit, that it appears from the best natural historians, that 153 (Joh 21:11.) is the exact number of the different species of fishes; and it is inferred from this passage, that persons of all nations and conditions should enter into the Christian church.
Fuente: Commentary on the Holy Bible by Thomas Coke
As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. (10) Jesus saith unto them, Bring of the fish which ye have now caught. (11) Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three. And for all there were so many, yet was not the net broken. (12) Jesus saith unto them, Come and dine . And none of his disciples durst ask him, Who art thou? knowing that it was the Lord. (13) Jesus then cometh, and taketh bread, and giveth them, and fish likewise. (14) This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
The first manifestation the Lord made of himself, in proof who he was, he shewed in calling them by the tender name in which he had so lately spoken to them, and following this with causing them to enclose a multitude of fishes. And now, as soon as they step on shore, they find immediate provision made for them in the same miraculous manner. Both instances could not fail to bring to their recollection, how Jesus, near the same spot, had fed the multitude in the wilderness, and gave them success also on the water. Joh 6:1-14 ; Luk 5:1-11 . Some have thought, and probably it might be so, that beside the supply those mercies gave to their present necessities, these things had respect to the Apostles’ future ministry. And as those fishermen had caught nothing before they met with Jesus so all labors in the word and doctrine are unprofitable without Him. Joh 15:5 . And as at Christ’s command their capture was so abundant, so is it with all faithful ministers of salvation, when, at the direction of Jesus, and the presence of Jesus, they cast the net of the Gospel on the right side.
There is somewhat very sweet and gracious in the invitation of the Lord to come and dine. Though they knew him, and though Jesus had sufficiently shewn by such attention to them, that there was no alteration in his love towards them, yet, since the Lord was now come forth out of the invisible world, there was, no doubt, a certain somewhat in his aspect, which induced an holy solemnity in the Apostles. It must have been a solemn interview, though so highly gracious. The Lord’s presence cannot but fill the mind with awe. A child of God will have the most lively sense of his own creatureship and unworthiness, in those seasons when Jesus is giving out most largely of his love.
And was there not somewhat sacramental in this repast? Jesus took bread it is said, as well as gave to them. Precious Lord! how doth every view of thy tender words and actions, minister to the endearment of thy Person and Character?
The Evangelist saith, that this was the third time of Jesus shewing himself to his disciples after his resurrection. But he meant the third time in a public manner to the disciples in a body. For the Lord had shewn himself five times, before this. First, to Mary Magdalene. Mar 16:9 . Secondly, to the other Women who went early to the Sepulchre, who at the command of the Angel, while running to tell the disciples of Christ’s resurrection, were met by Jesus, saying, All hail! Mat 28:9 . Thirdly, by the two disciples, in their walk to Emmaus. Luk 24:13 , etc. Fourthly, to the Eleven, as they sat at meat. Luk 24:36 , etc. And fifthly, the same day week after, when the Lord spoke particularly to Thomas. Joh 20:26 . But the Evangelist, by the third time meant the third visit to the disciples as a body. But Paul seems to intimate, as if Peter had been blessed with a visit and manifestation of Jesus alone, beside those which the Lord had granted him in common, with the other Apostles. For Paul, when speaking of Christ’s resurrection saith, that He was seen of Cephas, then of the twelve. And I pray the Reader to observe, with what an air of triumph the Apostle adds, after that he was seen of above five hundred brethren at once; of whom (saith Paul) the greater part remain unto this present. As much as to say, if any of you doubt the fact itself of the resurrection of Jesus, you may enquire for yourselves; for they are alive and will inform you. For this thing (as Paul said on another occasion,) was not done in a corner. Act 26:26 ; 1Co 15:3-8 . See Commentary also on that Chapter. And see for a testimony of the resurrection of Christ, by the Holy Ghost’s teaching. Act 25:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
Ver. 9. And fish laid thereon and bread ] A feast of Christ’s own providing; to assure them that they should never lack necessaries; superfluities they may want without prejudice. Nature is content with a little, grace with less. Luther dined often with a herring, Junius with an egg; as knowing, that they were not to live to eat, but eat to live. Ill doth it become a servant of the Highest to be a slave to his palate. Epicurus dum palato quid sit optimum iudicat, caeli palatium non suspexit, saith Ennius.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 14. ] The significant meal: see below on Joh 21:14 .
Fuente: Henry Alford’s Greek Testament
9. ] The rationalist and semi-rationalist interpreters have taken great offence at the idea of a miracle being here intended. But is it possible to understand the incident otherwise? As Stier says, let any child reading the chapter be the judge. And what difficulty is there in such a fire and fish being provided either by the Lord Himself, or by the ministry of angels at His bidding?
] See reff.: a word peculiar to John, and = , Mat 15:34 ; Mar 8:7 . It is probably here not ‘ a fish ,’ but fish.
Joh 21:9 . . “When, then, they got out upon the land, they see a fire (or heap) of coals laid and fish laid thereon, and bread”; or, possibly, “a fish” and “a loaf,” but see Joh 21:13 . For , see Joh 18:18 . The disciples were evidently surprised at this preparation.
NASB (UPDATED) TEXT: Joh 21:9-14
9So when they got out on the land, they saw a charcoal fire already laid and fish placed on it, and bread. 10Jesus said to them, “Bring some of the fish which you have now caught.” 11Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. 12Jesus said to them, “Come and have breakfast.” None of the disciples ventured to question Him, “Who are You?” knowing that it was the Lord. 13Jesus came and took the bread and gave it to them, and the fish likewise. 14This is now the third time that Jesus was manifested to the disciples, after He was raised from the dead.
Joh 21:9 “a charcoal fire already laid and fish placed on it, and bread” The purpose of this early morning breakfast was for fellowship and for theological reflection. The theological implications are
1. This section deals with Peter’s denial in a setting of another charcoal fire (cf. Joh 18:18). This term is found here and there.
2. The Gospel of John and 1 John were written to combat the heresy of Gnosticism which denied true humanity to Jesus, the Messiah. Jesus ate with them.
Joh 21:10 There are two different terms for fish in this paragraph: (1) in Joh 21:9-10; Joh 21:13 the term is opsarion, which meant small fish and (2) in Joh 21:6; Joh 21:8; Joh 21:11 the term is ichthus, which meant large fish. They seem to be used interchangeably in this context.
Joh 21:11 “a hundred and fifty-three” In context there seems to be no symbolic significance to this number; it is simply an eye-witness detail. However, the inappropriate tendency of the early church to allegorize all numbers and details forced this verse to mean:
1. Cyril stated that 100 stood for Gentiles and 50 stood for Jews and 3 for the Trinity.
2. Augustine asserted that this number refers to the Ten Commandments and the seven gifts of the Spirit, which equals the number seventeen. If you add up each number 1,2,3,4 through 17 you get 153. Augustine said this was the total number who came to Christ through the law and grace.
3. Jerome said there are 153 different kinds of fish, therefore, this is symbolic of all nations coming to Christ. This allegorical method of interpretation speaks of the cleverness of the interpreter and not the intent of the original, inspired author!
“and although there were so many, the net was not torn” This is either a usual eyewitness detail or an implied miracle.
Joh 21:14 “This is now the third time that Jesus was manifested to the disciples” This must refer to the two accounts in chapter 20 added to this one.
were come = went forth,
to = unto. Greek. eis. App-104.
saw = see. Greek. blepo. App-133.
fire of coals. Greek. anthrakia. Only here and Joh 18:18.
fish. Greek. opsarion, dim. of opson, cooked meat, eaten as a relish. in Joh 6:9, Joh 6:11, the only other passage where it occurs, it is in the plural as in Joh 21:10 below. Here it probably means a little fish,
bread = a loaf. One little fish and one loaf to feed eight persons. A beautiful variant of, and supplement to, the widow’s handful of meal and cruse of oil (1Ki 17). It was a type of the food He would supply them with, in the strength of which they would go “many days”.
9-14.] The significant meal: see below on Joh 21:14.
Joh 21:9. , they see) unexpectedly. A miracle.-, a small fish) a single one.-, a loaf) a single one: Joh 21:13, Jesus taketh the loaf [Engl. vers., bread, loses the force of the article]. Jesus entertained His disciples at a feast: and with food, which would have been only enough for one guest, He fed them all.
Joh 21:9
Joh 21:9
So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread.-Jesus had a fire of coals there, and fish laid thereon, and bread. Whence the fire and the fish we do not know. This shows that Jesus ate bread and fish when he was in the state between the resurrection and the ascension as recorded in Luk 24:41. He had risen from the dead, seemed at will to assume the invisible state, and would seem to be immaterial in appearing and disappearing from houses, yet he ate material food. The angels did the same who appeared to Abraham, and we find it difficult to gain clear conceptions of beings in the spirit-land. Jesus said a spirit hath not flesh and bones, as ye behold me having. (Luk 24:39). We take it that Jesus suffered hunger else he had not eaten. Nor is it clear that Jesus was clothed with an immortal body at this time. His hands had the prints of the nails in them, and his side the spear thrust. But it is possible he was changed at the moment of ascension. It is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. But in the time before the fall, when not subject to death, they ate and drank. But our ignorance of the future state is so dense that we cannot think about it intelligently.
they saw: 1Ki 19:5, 1Ki 19:6, Mat 4:11, Mar 8:3, Luk 12:29-31
Reciprocal: 2Ki 4:38 – Set on the great pot Mat 15:34 – few Mar 8:7 – fishes
9
By having fish on the fire, with bread to eat with them, Jesus taught the disciples that he did not need to depend upon them for the necessities of life.
Joh 21:9. When therefore they came out on the land, they see a fire of charcoal placed there, and a fish placed thereon, and a loaf. No intimation is given where the tire of charcoal had been obtained, or how it had been brought there. The thoughts of the Evangelist are so entirely occupied with the meal, that it is a matter of no consequence to him to give explanations upon such points. Upon one fact he desires us to fix our attentionthe meal is provided by Jesus, whether miraculously or in some ordinary way he does not ask. It is impossible not to notice the words a fish and a loaf, not fish and bread: the contrast with the fishes of Joh 21:10 is obviously designed.
Joh 21:9-14. As soon as they were come to land, they saw a fire of coals The effect of Christs wonder-working power; and fish laid thereon, and bread Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christs care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christs ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the nets not being broken. Simon Peter went up, and With the help of his brethren; drew the net to land As Peter in the former instance had showed a more zealous affection to his Masters person than any of them, so in this he showed a more ready obedience to his Masters commands. Full of great fishes, a hundred and fifty and three These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many And great fishes too; yet was not the net broken So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine Or, come and eat; for the word , here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable. Campbell. None of the disciples durst Or rather, presumed, or ventured to ask him, Who art thou? For, as the last-mentioned divine justly observes, the verb , which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lords manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Act 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.
Vv. 9-11. When therefore they were come to land, they see a fire of coals there, and a fish laid thereon and bread. 10. Jesus says to them, Bring of the fish which you have just taken. 11. Simon Peter went up on the boat and drew the net to land, full of great fishes, a hundred and fifty-three; and although there were so many, the net was not broken.
If this draught of fishes is for the disciples the symbol and pledge of the success of their preaching, the meal is undoubtedly the emblem of the spiritual and temporal assistance on which they may count on the part of their glorified Lord, as long as this work shall continue. Grotius, Olshausen and others have thought that in contrast with the sea which represents the field of labor, the land and the meal represent heaven, from whence Jesus aids the believers, and where He receives them after death. We are more naturally led to the first sense by the preceding question: You have, then, nothing to eat?
The word , coal-fire, is found only here and in the story of the denial of St. Peter, and this in John only (Joh 18:18; Mark and Luke have and ).
The singular, roasted fish, is taken by Luthardt, Meyer, Weiss, in the collective sense: fish, as if there were several. They rest upon Joh 21:13. But in that place there is the article, which may have the generic sense. If there were several, why should Jesus request them to bring of their own? Joh 21:10 and Joh 6:9, where the plural is used, speak rather in favor of the singular sense of . Only the narrative does not lay stress upon this; for in that case would have been necessary.
Whence came this bread and fish? Luthardt thinks of the ministry of angels; Baumleinand Weiss attribute the whole to the action of Peter. This disciple may, indeed, have kindled the fire; but whence could he have procured the bread and the fish? Lampe thinks that Jesus had procured these articles of food from some fishermen of the neighborhood; at all events, He did not create them; this procedure would be contrary to all the antecedents (Joh 2:7, Joh 6:9; comp. Vol. I., pp. 349, 350; Vol. II., p. 7). The words: it is the Lord, relieve us, undoubtedly, from the necessity of disturbing ourselves with this question (Luk 19:31).
The articles of food offered by Jesus must be made complete by the product of their own fishing. This detail would be absolutely incomprehensible, unless this whole scene had a symbolic sense. Jesus wishes to tell them that He will occupy Himself with their wants, but that their faithful labor must co-operate with His benediction and His aid; comp. Psa 128:2 : The fruit of thy labor thou shalt eat. He drew: of course, with the aid of his companions; but Peter was the one who directed.
The number one hundred and fifty-three has been made the text of the strangest commentaries. Cyril of Alexandria sees herein the emblem of God and the Church (100 representing the Gentiles, 50 the Jews, 3 the Trinity). Augustine gives himself to unheard-of subtleties (see Westcott, who enumerates a large number of other strange explanations, of Gregory the Great, Rupert of Deutz, etc.). Hengstenberg sees in this number an allusion to the 153,600 Canaanitish proselytes who were received into the theocracy in the time of Solomon (2Ch 2:17). According to an expression which is somewhat common at the present day among our critics, this number came from the idea accepted at that time among naturalists, that the total number of kinds of fishes is 153. Koestlin has, indeed, cited a passage from Jerome, which seems to prove the existence of this idea among the learned men of the period by a saying of a Cilician poet, named Oppian, a contemporary of Marcus Aurelius: Those who have written on the species of animals,…and among them the very learned Oppian, the Cilician, say that there are 153 kinds of fish, which were all taken by the apostles, and of which none remained uncaught.
This number would, therefore, be the symbol of the totality of the Gentile nations. Hilgenfeld, to complete this interpretation, holds that the fish and the bread which Jesus had previously prepared represent the Jewish people. But Strauss observes (Leben Jesu, 1864, p. 414) that Oppian does not himself indicate the total 153, but that he gives only a not very clear enumeration, the sum of which may as easily be a larger or smaller number as this number itself. Then the work of Oppian is later than that of John, and we are led by the sentence of Jerome himself to conclude that John’s number has been taken advantage of for the purpose of this scientific fable. As to the idea of Hilgenfeld (Einl., p. 718), how can we suppose that a reasonable writer should have been willing to represent the Jewish people under the figure of a roasted fish and bread?
The mention of this number is no more surprising than that of the number of men who were fed and of baskets which were filled, after the multiplication of the loaves, in ch. 6. It is the simple fact recalled to mind to prove two things: 1. The richness of the draught of fishes; 2. The lively interest with which the apostles counted the fishes that were taken.
The fact that the net was unbroken is mentioned, perhaps, as a symbol of the special protection of the Lord given to the Church, and to all those whom it contains.
While the other disciples struggled to get their catch to shore, Jesus was preparing breakfast for them. John noted that it was a charcoal fire (Gr. anthrakia) that Jesus had laid. The reader may remember that it was specifically a charcoal fire at which Peter had stood when he denied Jesus (Joh 18:18). Jesus was setting the stage for a lesson He was about to teach the disciples and especially Peter. The traditional site of this event is Tabgha, on the northwest shore of the Sea of Galilee between Capernaum and Gennesaret.
Bread and fish were common staples, but again they recall earlier miracles that Jesus had performed. He had miraculously provided meals for 5,000 and later 4,000 males plus women and children with bread and fish. Notice that He had already provided some fish for them before the disciples got out of their boat and pulled the fish they had caught to shore.
Before His crucifixion, Jesus had served His disciples by washing their feet (Joh 13:1-17). Now He continued to serve them as their risen Lord by providing them with a warm fire and breakfast (cf. Joh 21:13).
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)