Jesus saith unto them, Come [and] dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
12. Come and dine ] The meal indicated is not the principal meal of the day ( deipnon) which was taken in the afternoon, but the morning meal ( ariston) or breakfast. See on Luk 11:37.
And none ] Omit ‘and.’ There is a solemn simplicity in the narrative. The sentences from Joh 21:10 to Joh 21:14 have no connecting particles: comp. chap. 15 and Joh 20:13-19.
none durst ask knowing ] A mixture of perplexity, awe, and conviction. They are convinced that He is the Lord, yet feel that He is changed, and reverence restrains them from curious questions. Comp. Mat 2:8; Mat 10:11. The writer knows the inmost feelings of Apostles (comp. Joh 2:11; Joh 2:17; Joh 2:22, Joh 4:27; Joh 4:33, Joh 6:21, Joh 9:2, Joh 20:20) [11].
Fuente: The Cambridge Bible for Schools and Colleges
Come and dine – The word in the original means the meal which is taken in the morning, or breakfast.
Fuente: Albert Barnes’ Notes on the Bible
Joh 21:12-13
Jesus saith unto them, Come and dine
Loving invitation
(cf.
Joh 1:39):–Here is
I. NEARNESS familiar and domestic. While we are sinners faith brings us into a justified state by simply looking to Christ; but after believing faith then assists us to enjoy Christ. Some expect to enjoy Christ first and believe Him afterwards; but you must take Gods mercies in their order. You will not find Come and dine in the first chapter of John–there it is, Come and see. Believe Jesus first, and you shall feed on Him afterwards. Come and see gives peace, but Come and dine gives heaven, for it gives Christ.
II. UNION WITH JESUS, because the only meat that we can eat when we dine with Christ is Himself. We do not provide the supper. Christ found the fish, the fire, and the bread, and then said, Come and dine. The fire that warms our heart when we have fellowship with Him comes from Himself, and the fish that we eat is His own, and the wine that we drink flows from His own heart. Oh, what union is this!
III. FELLOWSHIP WITH THE SAINTS. You are not to eat your morsel alone, but in company. We sit down in heaven with Abraham, Isaac, and Jacob, at the marriage supper of the Lamb, and no small part of the hereafter bliss is connected with the fellowship of the saints. So here we enjoy the company as well as the feast. The Supper of the Lord is the table of communion, not only with the Master, but also with all who love Him. Hungry men are sure to be quarrelsome, but if you would have sweetest fellowship with each other, live on Christ. We do not expect to see all Christians agreeing, but we are sure that one of the most likely plans for cultivating a brotherly spirit is to listen to Christs words, Come and dine.
IV. THE SOURCE OF STRENGTH FOR EVERY CHRISTIAN. To look at Christ is to live, but for strength to serve Him you must come and dine. We need as much food for the soul as for the body, and unless we eat we shall be fainting by the way. If you want to be as Mr. Feeblemind, take only a small modicum of spiritual food in your closets; neglect family prayer; never attend a prayer-meeting; on no account speak about religious matters during the week; go late to the house of God, and fall asleep when you get there; as soon as you leave the place of worship talk about the weather. All your strength depends upon union with Christ. Away from Him you must wither as a branch severed from the vine. Feeding on Him you will be like the branch which is drinking up the sap from the parent stem; you will be strong enough to bring forth fruit.
V. GROWTH AND PROGRESS IN SPIRITUAL THINGS. To see Christ is to begin the Christians life, but to grow in grace we must come and dine. The early history of the first disciples is by no means satisfactory. They were evidently only babes in spiritual things. They had seen Jesus, and loved Him, and followed Him, but they were far from possessing the Spirit of Christ. Now after they had reached this stage of living on Christ they became new men. It is no longer mere sight, but an inward appropriation, and the consequences are manifest. Many Christians remain stunted and dwarfed. They exist but do not grow. The reason is evident, they are not taking of Christ, and they neglect to appropriate to themselves the blessing which He is waiting to bestow.
VI. PREPARATION FOR SERVICE. Before the feast is concluded, Christ says to Peter, Feed My lambs; Feed My sheep; Follow Me. All the strength supplied by Christ is for service. Some Christians are for living on Christ, but are not so anxious to live for Christ. Heaven is the place where saints feast most and work most. Now, earth should be a preparation for heaven; come and dine, and then go and labour. Freely ye receive, freely give; gather up all the fragments of your feast, and carry the loaves and fishes to others, as did the disciples. We are not to hold the precious grains of truth like a mummy does the wheat, for ages, without giving it a chance of growing. No, feed yourself, and then go forth and bid others come and eat and drink. Why does the Lord send down the rain upon the thirsty earth, and give the sunshine and the genial refreshing breeze? (C. H.Spurgeon.)
The dinner on the Galilean shore an emblem of redemption
I. THE TIME WAS OPPORTUNE. The disciples had tried all their resources for means of a livelihood that night and had failed. They were no doubt tired, hungry, and dejected. The dinner came just at the right time. It is just so with the redemptive system. After the world had tried everything for its salvation–poetry, philosophy, religion, civilization–and grew worse, Christ came in the fulness of time.
II. THE PROVISIONS WERE DESIRABLE. The fish they caught they had been toiling all night to obtain. They were craving for such food. The provisions of the gospel are both suited to mans needs and urgently required. They are
1. Renovating.
2. Cleansing.
3. Developing.
4. Harmonizing.
5. Perfecting. Isa 25:6 we have a description of the great Spiritual banquet.How rich, varied, abundant the viands!
III. THE HOST WAS CONDESCENDING. What a sight!–the Son of God preparing a feast for poor fishermen, and dining with them. Thus He has done in redemption. He descended into the lowest parts of the earth, unto the lowest grades; made Himself of no reputation. (D. Thomas, D. D.)
A feast with Jesus
1. Our Lord is careful of bodily wants. Twice in the days of His flesh He fed the people with bread and fish, and now He has risen He still thinks of the hungering bodies of the disciples. This may be a warrant to the churches to feed, not to try and proselytize.
2. If any of you are needy catch at this. He who said to the seven, Come and break your fast, will not forget you. I cannot tell how the fire was lighted, &c., but some way or other you will be fed.
3. If Jesus is thus careful of bodily wants, much more will He be careful of your souls. After He had supplied the one He proceeds to Supply the other.
I. THE IMPORTANCE OF A FEAST WITH JESUS. It was important to these men
1. For they were wet and cold; so a fire was provided where they could dry their jerseys and warm their hands. They were hungry too, and here is the old food, light and easy of digestion. Christ does not like to see us wet, and cold, and hungry, because it is not good for us. If, therefore, you feel uncomfortable and unhappy Jesus does not want you to be so. Many a battle has been lost because the soldiers were not in good condition.
2. They were weary with the nights fruitless toil; and when Christs modern workers feel discouraged He invites them to come and break their fast with Him.
3. They were likely to forget their bodily wants in their sudden success. It is hungry work now to live on catching and counting. Successful workers are prone to forget their own spiritual wants.
4. Christ was about to overhaul them. It is needful that Christ should feed us before He searches us.
5. They were about to receive a commission. Christ does not send people to feed His sheep and lambs without feeding them first.
6. They were about to enter on a perilous path. Wonder not that you are called to endure fiery trials, but see that you are first fed on heavenly bread.
II. JESUS ACTING AS HOST. IS not this wonderful? Jesus communing with Thomas, who doubted Him, and Peter, who denied Him. Notice Jesus our Host
1. Preparing the feast. It was an act of creative power. Your soul can ever feed on what Christ creates, but on nothing else.
2. Waiting on the feasters. Sometimes a host will say, Help yourselves, but we cannot help ourselves; so Jesus cometh and taketh bread and giveth them. There is good spiritual food in the Word, but sometimes we cannot get at it; so Jesus puts it into our hearts.
3. Showing Himself. Giving them food was the most effective manner of doing this. When the Word nourishes most, then is the time of the clearest vision of Christ; and that vision is the most satisfying thing on earth or in heaven.
III. THE PROVISIONS.
1. What He had mysteriously prepared. Feed now on the mysteries of
(1) Everlasting love.
(2) The covenant of grace.
(3) The brotherhood of Christ.
(4) Atoning efficacy.
2. What He had graciously given. Gods mercies are like the hundred and fifty and three–an odd number, but very exact. Has not your net, too, been full of answers to prayer?
IV. HOW THE GUESTS BEHAVED THEMSELVES.
1. They only spoke one word–No; which betrayed the emptiness and hunger of their souls. You may say to your Lord, I am a negative, nobody and nowhere without Thee. The devotion which shows itself by bawling may be genuine, but it is very superficial. Deep waters are still. It takes a wise man to hold his tongue.
2. They asked Christ no questions. People who have no religion are fond of religious questions. But when you get near Christ there is no questioning. We believe in the Bible because we know the Author, and are therefore not troubled with sceptical doubts. They were lost in wonder at His amazing condescension, and His majestic presence. What could they do but hold their tongues? (C. H. Spurgeon.)
Communion with Christ
This chapter has a sacramental character, and the words, Come and dine, are a summons to communion. Note
I. THE ENTERTAINMENT.
1. There is already fish prepared when Jesus says, Bring of the fish now caught. Host and guest must each contribute. If any man will hear My voice and open the door, I will come in and sup with him and he with Me, i.e., I with him as his Guest, and he with Me as Mine. It is so here. Communion implies reciprocity. When Christ meets His people at the holy feast He is there as the Host who furnishes the fire and the fish, the bread and the wine, the supplies of grace and of the Spirit. But He is also the Guest. We partake of Him, but He looks to partake of us, though we know that He can find nothing that can give Him pleasure till He puts it there. This fish which we must bring He guided into the net. Christ having first given the grace comes to receive of it. He is spiritually present to receive as well as communicate that highest joy which is the interchange of conscious feeling and trusted love, to partake of us as we of Him.
2. If this be the case can we come thoughtlessly, with defiled hands, or with self-righteousness to offer ourselves for Christs participation? Nay, but let us come with what He craves, the love on receiving which here or anywhere He sees of the travail of His soul and is satisfied.
II. THE FEELING. None durst ask Him. Why should they if they knew? The saying expresses that almost new converse with which the disciples after the Resurrection regarded their Lord. One there had previously presumed to question, Be it far from Thee, Lord. It was not so now. Think with what instinctive awe we should regard a similar manifestation of Christ now. Questioning would have been impertinent. They must wait for Him to speak now. It would also have been mistrusting. Well enough did they know it was the Lord, notwithstanding the changes which the three days had wrought. There is a familiarity in words, hymns, meditations, in these times which befits not our intercourse with the Risen. Let the feeling which reigns around the Lords table be one of reverence. This is not dread, distance, bondage, but adoring love.
III. THE CONVERSATION. Some have found it difficult to maintain a spirit of prolonged communion at the Lords table; but let them learn from this to commune about
1. Their sins. Who can doubt that Peters three denials were uppermost in his heart? Yet you will note that there was no remorse for an irrevocable past, and no excuses for inexcusable guilt. Be guided by this in your communion, and this one topic will provide enough for an hours profitable discourse.
2. Their work. This communion brought reinstatement for Peter in his apostolate, and a particular designation to his future employment. Converse, then, about thy work, its past deficiencies, and thy need of present and future strength to do it.
3. Their future. Peters was here revealed, and if thine is not in such particularity, yet the words, Follow Me, will hearten thee to meet it, whatever it may be.
4. Their friends, What shall this man do? (Dean Vaughan.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Come and dine.] . Though this is the literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning, Joh 21:4; but Kypke has largely shown that the original word is used by Homer, Xenophon, and Plutarch, to signify breakfast, or any early meal, as well as what we term dinner. It might perhaps appear singular, otherwise it would be as agreeable to the use of the Greek word, to have translated it, come and breakfast.
Durst ask him] Ever since the confession of Thomas, a proper awe of the Deity of Christ had possessed their minds.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It was in the morning, and may as well be translated, Come and break your fasts, as
Come and dine. They now knew it was the Lord, if not by his face and voice, yet by this miracle; therefore they durst not ask him, for fear of a sharp reproof, after he had by such a miraculous operation made himself known to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-14. none . . . durst ask him, Whoart thou, knowing it was the Lordimplying that they wouldhave liked Him just to say, “It is I”; but having suchconvincing evidence they were afraid of being “upbraidedfor their unbelief and hardness of heart” if they ventured toput the question.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus saith unto them, come and dine,…. One would think it should rather have been said, come and take a breakfast than a dinner, since it was so early in the morning: but Grotius has observed, out of Homer, that , is used for food taken in a morning; so that it may signify here, not what we properly call dining, but eating a morning’s meal; and may be an emblem of that spiritual refreshment believers enjoy with Christ in his house and ordinances now, and of those everlasting pleasures they will partake with him in the resurrection morn: and it is to be observed, that he does not say go and dine, but come and dine; that is, along with himself: he does not send his disciples elsewhere for food, but invites them to come to him, to hear his word, which is food for faith, to wait in his house, where plenty of provision is made, and to attend on his ordinances, and in all to feed upon himself, and to feed with him; to all which they are heartily welcome.
And none of the disciples durst ask him, who art thou? knowing that it was the Lord: to ask such a question was altogether unnecessary, and would have been impertinent, and they might justly have been upbraided and rebuked for it: it would have looked like insolence, or unbelief, or both, and that greatly aggravated, when it was so clear a case that it was the Lord; who might be known by his voice and person, especially when they came near to him, and also by the miracles which he wrought: so at the last day, when every eye shall see him coming in the clouds of heaven, none will ask who he is; all will know him.
Fuente: John Gill’s Exposition of the Entire Bible
Break your fast (). First aorist active imperative of from , first to breakfast, as here and then later to dine as in Lu 11:37. What a delightful breakfast of fresh broiled fish just caught (verse 10) with the hush of joyful surprise in the presence of the Risen Lord.
Durst () Imperfect active of . The restraint of silence continued.
Fuente: Robertson’s Word Pictures in the New Testament
Dine [] . Rather, breakfast. In Attic Greek ariston signified the mid – day meal; the evening meal being known as deipnon. The regular hour for the ariston cannot be fixed with precision. The drift of authority among Greek writers seems to be in favor of noon. The meal described here, however, evidently took place at an earlier hour, and would seem to have answered more nearly to the ajkratisma, or breakfast of the Greeks, which was taken directly upon rising. Plutarch, however, expressly states that both names were applied to the morning meal, and says of Alexander, “He was accustomed to breakfast [] at early dawn, sitting, and to sup [] late in the evening.” In Mt 22:4, it is an ariston to which the king’s wedding – guests are invited. Ask [. ] . Rev., inquire. Implying careful and precise inquiry. It occurs only three times in the New Testament; of Herod ‘s command to search diligently for the infant Christ (Mt 2:8), and of the apostles ‘ inquiring out the worthy members of a household (Mt 10:11).
Fuente: Vincent’s Word Studies in the New Testament
JESUS MEETS THE DISCIPLE’S NEED V. 12-14
1) “Jesus saith unto them,” (legei autois ho lesous) “Jesus (then) said directly, personally to them,” to the seven who had fished all night, caught nothing, till He came, Joh 21:3-6.
2) “Come and dine.” (deute aristesate) “You all come to breakfast,” which I have prepared for you. Be my breakfast guests, to begin this day; Seek my communion, first, Mat 6:33; Joh 6:10.
3) “And none of the disciples durst ask him,” (oudeis etolma ton matheton eksetasai auton) “Not one of the disciples dared or ventured to question or ask him,” who He was or why He was there. To do so would be needless. Each was convinced that it was the Lord.
4) “Who art thou?” (su tis ei) “Who are you?” For they knew Him now, by His resurrection appearances, and continuing miraculous deeds, as He came through closed doors, blessed them, and caused the fish catch, Joh 20:19; Joh 20:26.
5) “Knowing that it was the Lord.” (edotes hoti ho kurios estin) “Knowing or recognizing that He was the Lord,” who gave direction for their early morning catch of fish, and crowned their efforts with success; He had told them that they would see Him again, after a little while, after His resurrection, and that they would be glad, Joh 16:16-20.
Fuente: Garner-Howes Baptist Commentary
12. And not one of his disciples dared to ask him. It may be inquired, What hindered them? Was it shame arising from reverence, or was it any thing else? But if Christ saw that they were in a state of uncertainty, he ought to remove their doubt, as he had done on many other occasions. I reply, there was no other reason for shame, but because they were not sufficiently certain that he was the Christ; for it is not usual with us to inquire about matters that are doubtful and obscure. The Evangelist, therefore, means that the disciples did not ask Christ, because they were afraid of doing him wrong; so plain and manifest were the signs by which he had made himself known to them.
Fuente: Calvin’s Complete Commentary
(12) Jesus saith unto them, Come and dine.Comp. Note on Joh. 21:15 and Luk. 11:37, which are the only other instances of the verb in the New Testament. The meal referred to was the early morning meal which we call breakfast (Joh. 21:4).
And none of the disciples durst ask him . . .Comp. Joh. 4:27. They approach Him in reverent silence. Knowing it is the Lord, they yet desire the assurance in His own words, and still they do not dare to ask, Who art thou? The Greek word rendered ask means to prove inquire. It is found elsewhere in the New Testament in Mat. 2:8; Mat. 10:11 only. The word rendered durst, is also not found again in St. John, but its use in the Gospels isexcept in the instance of Nicodemus, who went in boldly unto Pilate (Mar. 15:43)confined to the expression of the reverence which dared not question our Lord. (Comp. Mat. 22:46; Mar. 12:34; Luk. 20:40.) In all these instances it is used with a negative, and with a verb of inquiry, as here.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Come and dine Or, as it was the morning meal, it might better be rendered,
Come and breakfast. Durst ask knowing The meal was taken in silent awe. Though there was a mystery about him which prompted the question Who art thou? yet there was such a consciousness of his divine person as both convinced them that it was he and awed their questions into silence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus says to them, “come and break your fast.” An none of the disciples dared to enquire of him, “Who are you?”, knowing that it was the Lord.’
The reference to ‘come an break your fast’ may well be a reminder to them of Jesus words about them fasting in the day when He was snatched away from them (Mar 2:20). But now that time was over and they could break their fast, for their sorrow had been turned into joy (Joh 16:20).
This verse, taken with the fact that others at first had difficulty recognising him (the two on the road to Emmaus (Luk 24:16), Mary Magdalene (Joh 20:14), must suggest that the risen Jesus was not an exact replica of what He had been like in His earthly form just prior to His death. This also helps to explain why He had earlier made them look at the nail prints and the spear wound. He wanted them to be sure of Who He was.
‘None of the disciples dared ask, “Who are you?” ’ While He had previously appeared to them, and they were glad, they had still not got used to the idea of a resurrected person being with them. They knew it was the Lord but they shied off from confirming it. Nor did they want to be rebuked for unbelief. They waited for Him to reveal Himself.
This does bring out that there is now a gap recognisable between Jesus and His disciples. Previously they had been life companions, although as such there had always been special respect given to Him. Now, however, they were aware that He was so much more than they had ever thought and this caused some restraint. From now on, while they would enjoy closeness of fellowship with Him, it would be a fellowship of the Spirit, recognising that He was on the divine side of reality.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 21:12-13 . is, as little as in Mat 22:4 , Luk 11:38 , the principal meal , which, in spite of Joh 21:4 , Hengstenberg suggests in the interest of allegorical interpretation, but breakfast .
] dared , presumed. Although, that is, it had been possible for them, in respect of the external appearance, to doubt whether He was the Lord, they were nevertheless convinced of His identity, and hence dared not to ask Him: Who art thou? Reverential awe (comp. already Joh 4:27 ), in presence of the marvellous appearance of the Risen One, deprived them of the courage to do so. According to Augustine, Beda, Jansen, and several others, they dared not doubt , which however, is not expressed. Chrysostom aptly remarks: , , , , , .
] to explore (Mat 2:8 ; Mat 10:11 ; Sir 11:7 ; Sir 13:11 , frequently in the classics), sciscitari; strong expression from the point of view from which the respectful timidity of the disciples regarded the daring nature of the question.
] Constructio . See Khner, II. 419 a; Krger, 58. 4. 5.
Joh 21:13 . ] The , Joh 21:12 , has summoned the disciples to the place of the meal where the fire of coals was; Jesus Himself, who had therefore stood at some distance therefrom, now steps forward, in order to distribute the breakfast.
] points back to Joh 21:9 , but to Joh 21:9-10 : the bread lying there, etc. Both are again collective . It is not merely one loaf and one fish which Jesus distributes, as Hengstenberg, for the purpose of symbolically interpreting it of a heavenly reward of toil, assumes; see Joh 21:10 .
A thanksgiving before the is not related, not as though Jesus omitted (Euth. Zigabenus); nor as though He did not desire positively to offer Himself to their recognition (Lange, in opposition to Joh 21:12 ); nor, again, as though the meal was to be a silent [281] one (Luthardt, who adds: “for such is the table fellowship of Jesus and His own in the present aeon”); nor, again, because the meal represented future blessings (Hengstenberg), but because here it is not a question of any proper meal, as in Luk 24:20 , but rather only of a breakfast , of a morning meal, partaken of only while standing (there is no mention, moreover, of a lying down), which also was not to have, like that early meal of Paul, Act 27:35 , a character of solemnity. It was not this breakfast in itself, which Christ prepared for the disciples, but that which preceded (the draught of fishes) and succeeded (Joh 21:15 ff.), which was the object for which the Risen One here appeared.
[281] That the meal passed generally in entire silence , as also Hengstenberg suggests, as little appears from the text as that Jesus did not Himself partake of it (Hengstenberg). In favour of a symbolical interpretation of details, a dismal and extravagant character is given to the incident. But the text breaks off with the distribution of the bread and of the mess of fish, and it says nothing of the progress of the breakfast.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 12. None of the disciples durst ask him ] They were ashamed to move further question in that which was to them all so evident. Neither yet may we imagine that they sat silent all dinner while in their Master’s presence, as monks and Turks use to do; a but that, although they were abashed to ask him who he was, yet they both asked and answered many other more profitable questions. Our Saviour never came to any man’s table, but he besprinkled the dishes with the salt of savoury discourse; so should we, but so (alas) we do not. Plato and Xenophon thought it fit and profitable that men’s speeches at meals should be written. And if Christians should so do, what kind of books would they be?
a Turcae perpetuum silentium teneat, ut muti. Cusp. de Caesario.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. . ] Hereby is implied the morning meal: see Joh 21:3-4 .
. ] I take these words to imply that they sat down to the meal in silence, wondering at, while at the same time they well knew, Him who was thus their Host. Chrys. says, , , , , . Hom. in Joann. lxxxvii. 2.
and are not elsewhere in John .
, more than ‘ ask: ’ to question or prove Him.
again, after , in John’s manner.
Fuente: Henry Alford’s Greek Testament
Joh 21:12 . , Jesus takes the place of host and says, “Come, breakfast,” make your morning meal. , not one of the disciples ventured to interrogate Him; is “to examine by questioning”. Each man felt convinced it was the Lord, and a new reverence prevented them from questioning Him.
Fuente: The Expositors Greek Testament by Robertson
dine. Greek. aristao. Only here, Joh 21:15, and Luk 11:37. The ariston was the morning meal, as contrasted with the afternoon meal, which was called deipnon, translated “supper”. Compare Mat 22:4. Luk 11:38; Luk 11:14, Luk 11:12.
none = no one. Greek. oudeis.
durst = ventured to. Contrast their freedom in questioning Him before. It marks the change in their relationship wrought by the resurrection,
ask = inquire. Only here and Mat 2:8; Mat 10:11.
Fuente: Companion Bible Notes, Appendices and Graphics
12. .] Hereby is implied the morning meal: see Joh 21:3-4.
.] I take these words to imply that they sat down to the meal in silence,-wondering at, while at the same time they well knew, Him who was thus their Host. Chrys. says, , , , , . Hom. in Joann. lxxxvii. 2.
and are not elsewhere in John.
, more than ask: to question or prove Him.
again, after , in Johns manner.
Fuente: The Greek Testament
Joh 21:12. , come) The Lord receives His disciples at the banquet. In Joh 21:9 there is mentioned the preparation for dinner (or rather luncheon, or breakfast, , the early meal).-, breakfast or dine) viz. ye. Jesus had no necessity to eat. From the mention of breakfast or luncheon (the morning meal), with which comp. Joh 21:4, the morning, it is evident the manifestation (Joh 21:1) of Him lasted many hours.-, none) Implying the great solemnity of this feast.-, knowing) Syllepsis.[403]
[403] The sense being regarded in the construction more than the words. The participle plural agreeing with understood, taken out of .-E. and T.
Fuente: Gnomon of the New Testament
Joh 21:12
Joh 21:12
Jesus saith unto them, Come and break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord.-It is presumed that some of the fish they caught were cooked on the fire, and Jesus as host invited them to come and eat. It was so manifest to them all that he was Jesus that they did not ask who he was.
Fuente: Old and New Testaments Restoration Commentary
dine
Lit. break your fast.
Fuente: Scofield Reference Bible Notes
Come: Act 10:41
dine: The word [Strong’s G712], like prandere was used for any meat taken before the coena or supper.
durst: Joh 4:27, Joh 16:19, Gen 32:29, Gen 32:30, Mar 9:32, Luk 9:45
Fuente: The Treasury of Scripture Knowledge
THE UNCHANGING CHRIST
Jesus saith unto them, Come and dine.
Joh 21:12
Picture the disciples grouped round the glowing embers of a created fire with fish laid thereon and bread, the guests of the Lord of Creation. All the elements had combined to produce that mysterious repastearth, air, and sea.
I. The words Come and dine, show us the reality of our Lords risen Body.St. Thomas, by putting his finger into the very wound-prints, was satisfied that it was the same Body; but these wonderful revelations of Himself, that mysterious Presencediffused like the odour of ointment poured forth and discovered at the same moment in divers placesmade deep impressions. Was the Body a real Body? Touch and sight had been satisfied. There remained this one act to prove the reality of His Spiritual Body. The invitation Come and dine dispelled all further doubts on this point, and testified to the reality of His Spiritual Presence. He ate with themnot eating as an old English saint has itas the earth drinks in moisture from want, but as the sun imbibes the same from power, eating because He willed to do so, to strengthen and confirm them in the faith, not from any necessities of His Risen Body.
II. The words Come and dine show us the reality and sameness of our Lords love.He had watched their long fruitless night of toil, and He knew their wants. He who had compassion on the multitudes on those same mountain slopes has now compassion on them. The same loving voice that uttered Give ye them to eat, now says Come and dine. Death had wrought no change in the love of Jesus; what He was before, He is still.
III. Come and dine, the words are still spoken, the ear of faith hears the invitation, the eye of faith still sees Him providing our daily bread, the heart fanned by the breath of the Spirit is filled with Thanksgiving to the true Lord of the Feast. But what cowards we are at times! We feel all this, but we are ashamed of our feelings. For instance, we say our grace before meat at home, but do we remember to do this at the hotel, or luncheon-room, or where others are neglectful. Are you afraid of the opinion of the world? Heaven is not easily won, but it is worth the struggle. Do not be discouraged because of the way, look forward to seeing Jesus standing on the morning of the Resurrection inviting you to the Feast prepared by Himself: Blessed are those servants whom the Lord when He cometh shall find watching; verily I say unto you, that He shall gird Himself and make them sit down to meat, and shall come and serve them.
Rev. J. L. Spencer.
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The Greek word rendered dine, does not necessarily mean a midday meal. Parkhurst shows, on the contrary, from Xenophon, that it may mean a morning repast. As things are in England now, the translation is a peculiarly unfortunate one. Two or three centuries ago, when people dined at eleven oclock, the unfitness of it would not have been so remarkable. The meaning evidently is, Come and partake of a morning meal.
Fuente: Church Pulpit Commentary
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Dine is from ARISTAO. Both Thayer and Robinson define it, “To breakfast,” and the latter adds, “to lunch, i. e., to take an early meal before the chief meal.” Durst is a form of “dare.” The thought is that none of the disciples would dare or venture to ask Jesus to identify himself, for they all knew it was the Lord. Curiosity, as well as a desire to be doubly certain, would have prompted them to ask Jesus the question, but the evidences of his identity were so great they did not have the courage to ask him.
Fuente: Combined Bible Commentary
Joh 21:12. Jesus saith unto them, Go me and breakfast. The bringing of the fish from the net to the fire is not recorded. The Evangelist hastens to the chief point in his narrative. Jesus gives the invitation to the meal, and it is accepted.
None of the disciples durst make inquiry of him, Who art thou? knowing that it was the Lord. Awe and reverence prevented their asking Jesus who He was (comp. chap. Joh 4:27). They did what they were told.
Fuente: A Popular Commentary on the New Testament
A two-fold reason may be assigned why Christ did at this time invite and call his disciples to dine with him: the first and more principal reason was, to evidence to them the reality of his resurrection, and to assure them of the truth of his manhood, that they might not think it was an apparition only. By the miracle in catching the fishes, he proved himself to be God; by his present eating of the fish, he evidenced himself to be man, and consequently teaches us that our exalted High Priest continues our kinsman in heaven. He is still bone of our bone, and flesh of our flesh; he has taken possession of heaven in our nature, sitting there in our glorified humaninty united to the glorious Deity, clothed with that body which hung in its blood and gore upon the cross, but now shining brighter than ten thousand suns. The second and less principal reason why Christ called his disciples to dine with him, was this, to show his tender care over the bodies of his dear disciples, as being the tabernacles of his own Spirit, the temples of the Holy Ghost; therefore Christ encourages, though not to the pampering, yet to the refreshing of them: Jesus said unto them, Come and dine. And he would not confer with them till they had dined; as the next verse shows.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 12-14. Jesus says to them, Come, and breakfast. But none of the disciples dared to ask him, Who art thou? knowing that it was the Lord. 13. Jesus comes near and takes the bread and gives it to them, and the fish likewise. 14. This was now the third time that Jesus manifested himself to his disciples after he had risen from the dead.
Jesus takes the part of host. He was standing at a little distance, but now He comes forward. A feeling of respectful fear prevents the disciples from approaching this mysterious person. Jesus invites them to eat; but even then they do not dare to address Him. It is no longer the familiar relation of former days. Nothing is more natural than the apparent contradiction between know (to surmise) and not dare to interrogate. The terms and are not used elsewhere in John.
The indication given at Joh 21:14 divides the narrative into two parts. The beginning of Joh 21:15, however: When therefore they had breakfasted, connects the following conversation with the scene of the meal, Joh 21:13. The author desired to separate what in this appearance had an ordinary character and was related to the work of evangelization represented by the disciples in general who were present, from that which specially concerned the part and the destiny in the future of the two principal apostles, Peter and John.
The expression , this was already the third time, contains one of those niceties which we have noticed in several instances in the course of this Gospel. It recalls the forms already explained in Joh 2:11 : , and Joh 4:54 : . Like these, it has as its aim to correct tacitly the Synoptic narrative. According to Matthew (and Mark?) the first appearance of Jesus to the disciples seemed to have taken place in Galilee, not in Judea. By no means, says our author: when He appeared to them in Galilee, it was already the third time that He showed Himself to them as having risen from the dead. The two preceding appearances to which he alludes are evidently the last two of ch. Joh 20:19 ff., vv. Joh 20:26 ff. He does not count the one to Mary Magdalene, because, as he expressly says, it is of appearances to the disciples that he wishes to speak. Reuss objects that the disciples present were only seven in number. What matter? It was a considerable group of them, and it was led by Peter. In the appearance Joh 20:19 ff. they were not, any more than here, all together.
As to the appearances to the two from Emmaus and to Peter (Luke, Paul), they belong to another category; they are appearances to certain individuals, not to the disciples. The word alreadyallows us to suppose other subsequent appearances; they are those of Matthew 28, and of 1Co 15:7, and Acts 1.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus, as the host, invited the disciples to dine with Him. Perhaps He was reminding them of their last meal together in the upper room just before His arrest. In the ancient Near East a host who extended hospitality to others and provided food for them was implying that He would defend them from then on. Consequently Jesus’ invitation may have been a promise of commitment to them like the oriental covenant meal. Such a meal involved acceptance, forgiveness, and mutual commitment. By accepting His invitation the disciples were implying that they were committing themselves to Jesus afresh.
"Three ’invitations’ stand out in John’s Gospel: ’Come and see’ (Joh 1:39); ’Come and drink’ (Joh 7:37); and ’Come and dine’ (Joh 21:12). How loving of Jesus to feed Peter before He dealt with his spiritual needs. He gave Peter opportunity to dry off, get warm, satisfy his hunger, and enjoy personal fellowship. This is a good example for us to follow as we care for God’s people. Certainly the spiritual is more important than the physical, but caring for the physical can prepare the way for spiritual ministry. Our Lord does not so emphasize ’the soul’ that He neglects the body." [Note: Wiersbe, 1:397.]
Apparently these disciples longed to ask Jesus if the person standing with them was truly He, but they did not dare do so. This tension within them helps us understand that Jesus’ resurrection was a challenge to the faith of even those who knew Him best. Had the beatings and His crucifixion so marred His form that He scarcely resembled the Jesus they had known, or was His resurrection body so different? Probably we shall have to wait to see Him for ourselves to get answers to these questions. In spite of everything, the disciples could only conclude that the One who stood among them really was Jesus.