After this, Jesus shewed himself again to the disciples at the sea of Tiberias. And he shewed himself after this manner.

“(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 shew 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.”

“Having set down two appearances of Christ to the disciples, the Evangelist here sets down a third appearance. And if we consider the order and purpose of these appearances, it is clear that in the first he showed the authority of his divinity, by breathing the Holy Spirit there; in the second, the identity of his person, by showing the scars; in the third, the truth of his rising nature, by eating with them. Now this part is divided into two. In the first he shows what the Lord displayed in common to the several disciples; in the second, what he showed specially to the two beloved disciples, at the place where it says, "When therefore they had dined," and so on. Concerning the first, first the title of the apparition is set down; second, the manner of the apparition, at the place where it says, "Now he manifested himself thus"; third, the epilogue of the apparition, at the place where it says, "This is now the third time that Jesus was manifested." Now in the title three things are designated: namely, time, manner, and place. The time indeed, because it says "after these things," that is, after what has been said before. He says this pointedly, because, as has been said, he was not continually with them, but appeared to them at intervals. The reason for this is that he had not risen again to the same life, but to a glorious life, in which the Angels are, and in which the blessed will be. Daniel 2:11: "except the gods," that is, the Angels, "whose conversation is not with men." But since he had made a certain conclusion above, saying, "But these things are written," why does he add this narrative here? To this Augustine assigns a mystical reason. For by this apparition the glory of the future life is signified, when he "will appear to us as he is." And therefore he set this down after the ending, so as to make more evident the place where he would give that glory to be understood. Now he sets down the manner, because "Jesus manifested himself again at the sea of Tiberias." For it belongs to the nature of a glorious body, and to its power, that it can be seen and not be seen, as it wills, unlike a body that is not glorious: and therefore he says "manifested," that is, he presented himself as visible. In this way too he is said "to appear," which is the same as "to be manifested." Acts 1:3: "appearing to them for forty days." For, as Ambrose says, that appears which has it in its power to be seen and not to be seen. Now the place is "at the sea of Tiberias," which is the sea of Galilee; but it is called "of Tiberias" from the city of Tiberias, built in honor of Tiberius Caesar. Now the Evangelist sets this down, first indeed, to show that the promise made to the disciples was fulfilled. Matthew 28:7: "He will go before you into Galilee." Second, to show that the Lord had taken away a great part of the fear from the hearts of the disciples, so that henceforth they no longer remained shut up in the house, but went forth as far as Galilee. Consequently, where it says "Now he manifested himself," the apparition itself is set down, and first the persons to whom it was made are set down; second, the office of these same persons, at the place where it says, "Simon Peter said to him," and so on; third, the manner of the apparition, at the place where it says, "And when morning was come, Jesus stood on the shore." Now the persons to whom he manifested himself are seven; hence he says, "Now there were together Simon Peter," who had denied him, "and Thomas who is called Didymus," who had not been present at the first apparition, "and Nathanael, who was of Cana in Galilee," who, as is believed, was the brother of Philip, of whom above in chapter 1, "and the sons of Zebedee," namely James and John, "and two others of his disciples," who are not expressly named. By this number a mystical meaning is signified: the apparition of the future glory, which will be after the seventh age, namely in the eighth, which is that of those who rise again. Isaiah, last chapter, 23: "There shall be month after month, and sabbath after sabbath; and all flesh shall come to worship before my face." Now the office in which they were engaged is that of fishing; hence he says, "Simon Peter said to them, I go a-fishing," and first Peter's invitation to this office is set down; second, the assent of the others; third, the carrying-out of the office. He invites them indeed to the office, saying "I go a-fishing": by which the office of preaching is mystically signified. Matthew 4:19: "I will make you to become fishers of men." So then Peter said, "I go a-fishing," by which it is mystically signified that he takes up others to share in his solicitude and preaching. Exodus 18:22: "That it may be easier for you, dividing the burden with others." But against this, Luke 9:62: "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." Now it is agreed that Peter had left off fishing: how then did he go back and look back? The answer, according to Augustine: if he had returned to the office of fishing before the resurrection of Christ and the inspection of the wounds, we might think he did this out of despair. But now, after he had been restored to him living from the tomb, after the places of the wounds had been inspected and the Holy Spirit received by his breathing upon them, they became fishers of fish just as they had been before. By which it is given to be understood that a preacher can, by his own lawful craft, seek the necessary means of livelihood, the integrity of his apostolate being preserved, if he has it from no other source. For if blessed Paul, so as not to burden others, learned a craft which he did not know, in order to procure for himself the necessary living: how much more could Peter do this from his own lawful craft? But it is said that this ought to be done only when one does not have it from elsewhere. But it is agreed that he always has it and had it, because the Lord promised, saying, Matthew 6:33: "Seek first the kingdom of God, and all these things shall be added unto you," namely, the necessary things. To this it must be said that it is true that they are added, but with us cooperating: and therefore the Lord fulfilled this with Peter cooperating. For who else supplied the fish that were caught, if not the Lord himself? But it must be noted, according to Gregory, that there is a twofold office. One which occupies the mind and hinders spiritual things; and to such an office one must not return, nor procure one's living by it, as is the case with tax-collecting and the like. Hence we do not read that Matthew returned to the tax office. But there is another which can be exercised without sin and without occupying the mind, as is the office of this kind of fishing; and therefore to take up this business again after his conversion was not a fault. Now the assent of the others is set down when he says, "We also come with you": in which an example is given to preachers and prelates, of exhorting one another mutually to conversion. Proverbs 18:19: "A brother that is helped by his brother is like a strong city"; Ecclesiasticus 50:13 (Vulgate): "About him a crown of brethren, like a planting of cedar on Mount Lebanon." Now the carrying-out of the office is set down when he says, "They went forth and went up into the ship, and that night they caught nothing." And he touches on three things that preachers ought to do. First indeed, to go forth from the company of sinners: 2 Corinthians 6:17: "Go out from among them," namely, the Chaldeans, "and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you." From attachment to carnal things: Genesis 12:1: "Go forth out of thy country, and from thy kindred, and out of thy father's house." And from the contemplation of rest: Song of Songs 7:11: "Let us go forth into the field, let us abide in the vineyards; let us go up early to the vineyards," and so on. Second, they ought to go up into the ship, that is, to advance in the charity of the unity of the Church, which is called a ship. 1 Peter 3:20: "In the days of Noah, when the ark was being built, in which a few," that is, eight souls, "were saved by water." Likewise, in the ship of the cross, by taking up the mortification of the flesh. Galatians, last chapter, 14: "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world"; Wisdom 14:7: "Blessed is the wood by which justice is wrought." Third, total confidence in the help of Christ; hence "that whole night they caught nothing," because as long as divine help and the interior preacher are lacking, the tongue of the preacher labors in vain; but then they catch when the light comes that illumines hearts. Psalm 42:3: "Send forth thy light and thy truth." Hence in this way night is called the lack of divine help. John 9:4: "The night cometh, when no man can work." Or, "in the night," that is, in the Old Testament, "they caught nothing," because they were not able to bring the Gentiles to the faith. Romans 13:12: "The night is passed." But according to Augustine, they were fishing by night because they were still fearful. Now the manner and order of the apparition is set down when he says, "And when morning was now come, Jesus stood on the shore," and first he shows a bodily inspection; second, the knowledge of himself, at the place where it says, "Children, have you any meat?"; third, a familiar eating together, at the place where it says, "Jesus said to them: Bring hither of the fish which you have now caught." He says therefore, "and when morning was now come." Now mystically by morning is understood the glory of the resurrection. Psalm 29:6: "In the evening weeping shall have place, and in the morning gladness." Likewise, the state of eternal life. Psalm 5:5: "In the morning I will stand before thee, and will see." But whereas before the passion, in a similar miracle, he did not stand on the shore but in the ship, why does he stand on the shore after the passion? The reason for this is that the sea signifies the disturbance of the present age, while the shore is the boundary of the sea. Jeremiah 5:22: "Who hast set the sand a bound for the sea, an everlasting ordinance, which it shall not pass." Now Christ, before the passion, stood in the sea, because he had a mortal body; but after the resurrection he had already gone beyond the corruption of the flesh, and therefore he stood on the shore. It was from the ignorance of the disciples "that they knew not that it was Jesus." By which it is given to be understood that in the sea of this present fluctuation we cannot know the secrets of Christ. Isaiah 64:4: "The eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee." Consequently, where it says "Jesus therefore said to them," and so on, he leads them to the knowledge of himself, and first is set down their being brought back to the knowledge of him; second, the order, at the place where it says, "The disciple therefore whom Jesus loved said," and so on. Concerning the first, he does three things. First is set down the Lord's inquiry about food, saying, "Children, have you any meat?" For the disciples believed that it was not Christ, but some buyer of fish; and therefore he speaks to them as a buyer. Now mystically he asks food of us, by which he may be refreshed: which is obedience to the commandments of God. Above, chapter 4:34: "My meat is to do the will of him that sent me, that I may perfect his work." "They answered him," namely, the disciples, "No," namely, from ourselves. Romans 7:18: "For to will is present with me; but to accomplish that which is good, I find not." Second, the command, "cast the net on the right side of the ship." But in Luke 5:4 a similar deed is recorded: yet he did not command them there to cast it to the right side, as here. The reason for this is that this fishing signifies the fishing by which the predestined are drawn to eternal life, into which none are brought in except the sons of the right hand. Proverbs 4:27: "The Lord knoweth the ways that are on the right hand; but the ways that are on the left hand are perverse"; Psalm 117:16: "The right hand of the Lord hath wrought strength." But in the other fishing was signified the calling to the present Church; and therefore the net is cast indifferently from every side, because from every one they are caught and drawn to him. Luke 14:21: "Go out quickly into the streets and lanes." Consequently the obedience of the disciples is set down, when he says "They cast the net therefore"; and the effect of the obedience, because "now they were not able to draw it, for the multitude of fishes," that is, of those who were to be saved. Genesis 22:18: "In thy seed shall all the nations be blessed, because thou hast obeyed my voice"; Apocalypse 7:9: "I saw a great multitude, which no man could number." Now this fishing differs from that in Luke, because in that one the net is broken: thus the Church suffers tearings through dissensions and heresies. But in this one the net is not broken, because in the future life there will be no tearing. Likewise, in that one the fish are drawn to the ship. But in this one, to the shore: because the saints who are in that glory are hidden from us. Psalm 30:21: "Thou shalt hide them in the secret of thy face from the disturbance of men."”

“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.”

“Jesus showed himself again - After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: Mat 28:7; Mar 16:7. This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, Mat 28:16, has but just mentioned it: of it the rest of the evangelists say nothing, and this is the reason why John gives it so particularly.”