That disciple therefore whom Jesus loved, said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him, (for he was naked,) and cast himself into the sea.

“Having set down the induction by which Christ was to be recognized — namely the great number of fish caught, granted to them by Christ — here the order of recognition is set down consequently; and first he sets down how John conducted himself in this; second, how Peter conducted himself; third, how the other disciples conducted themselves. Now John, as being keen-sighted in knowing, at once recognized Christ; and therefore he said to Peter, whom he loved before the rest, and also because he was foremost among the others, "It is the Lord," moved to this by the catch of fish. Psalm 88:10 (89:9): "Thou rulest the power of the sea"; and elsewhere, Psalm 134:6 (135:6): "Whatsoever the Lord pleased, he hath done in heaven, in earth, in the sea, and in all the deeps." Now he said "it is the Lord" because they were accustomed to call him by that name. Above, John 13:13: "You call me Master and Lord." Peter, however, is presented as fervent in following after: whose fervor appears, first, as to readiness, whence it says: "Simon Peter, when he heard that it was the Lord, girt himself (for he was naked) and cast himself into the sea. But the other disciples came in the ship." Simon Peter, when he heard, did not delay, but at once prepared himself to go. Ecclesiasticus 5:8: "Delay not to be converted to the Lord, and defer it not from day to day." Second, as to his reverence toward Christ: because out of shame he did not wish to approach naked, but girt himself with his coat — "for he was naked" — both on account of the heat of the region and on account of readiness for the work. And by this it is given to be understood that those coming to Christ must strip off the old man and put on the new, who according to God is created in faith. Apocalypse 3:5: "He that shall overcome, shall thus be clothed in white garments, and I will not blot out his name out of the book of life." Third, as to his security: because out of exceeding love he did not wish to go with the ship, since he would be delayed thereby, but "cast himself into the sea," in order to reach Christ more quickly. Mystically, however, by the sea is signified the tribulation of the present age. Whence those who desire to come to Christ cast themselves into the sea; they do not flee the tribulations of this world. Acts 14:21 (22): "Through many tribulations we must enter into the kingdom of God"; Ecclesiasticus 2:1: "Son, when thou comest to the service of God, stand in justice and fear, and prepare thy soul for temptation." Peter, however, cast himself into the sea, and yet arrived unharmed at Christ: because amid tribulations the servant of Christ escapes secure and unharmed. Wisdom 14:3: "Thou hast given a way in the sea, and a most sure path among the waves." And, as Chrysostom says, here the condition of John and of Peter is set down most fittingly: because John was loftier in understanding, Peter more fervent in affection. The other disciples, however, sailed. Whence first he sets down what they did — that "they came in the ship" — because they were less fervent than Peter. The ship signifies the Church. Wisdom 14:6: "The hope of the world, betaking itself to a raft, left to the world a seed of generation." And by this the Church is signified, as is had in 1 Peter 3:20. But the others "came in the ship," that is, protected by the fellowship of the Church, which is terrible as an army set in array. Psalm 30:21 (31:20): "Thou shalt protect them in thy tabernacle from the contradiction of tongues." Second, he assigns the reason for the aforesaid things when he says: "for they were not far from the land, but as it were two hundred cubits, dragging the net of fishes." This can be the reason why Peter cast himself into the sea — namely, because he was near the land — or why the others arrived quickly. And indeed they were not far off, because the Church is not far from the land of the living: for it is "the house of God and the gate of heaven," Genesis 28:17, and the saints daily contemplate that land. 2 Corinthians 4:18: "While we look not at the things which are seen, but at the things which are not seen"; Philippians 3:20: "Our conversation is in heaven." And he says "two hundred cubits," which the two ships in Luke 5:2 signify the same thing, namely two peoples, from among whom the elect are drawn to eternal life. Ephesians 2:15: "That he might create the two in himself into one new man, making peace, and might reconcile both to God in one body." Now the net by which fish are drawn is the doctrine of faith, by which indeed God draws by inspiring inwardly — above, John 6:44: "No man can come to me, except the Father, who hath sent me, draw him" — and the apostles draw by exhorting, as here. Here is set down how Christ furnishes to his disciples a familiar banquet; and first, the preparation of the banquet; second, Christ's invitation to the banquet, where it says: "Jesus saith to them: Come, and dine"; third, the refreshment of the banquet itself, where it says: "Jesus cometh, and taketh bread," and so on. The preparation of the banquet is described, first, as to those things which were prepared by Christ; second, as to those things which were brought by the disciples, where it says: "Jesus saith to them: Bring hither of the fishes which you have now caught." Now three things were prepared by Christ. First, fish and bread, whence it says: "As soon then as they came to land, they saw hot coals," which Christ by his own power had created out of nothing, or had formed out of some pre-existing matter. But above, John 6:5ff., he fed the crowd from multiplied loaves; here, however, after his passion, he miraculously creates or forms anew, because it is now no longer the time for showing weakness, but for manifesting power. For that which he did above before his passion was of condescension, since if he had wished, he could have created or formed anew. By this, however, it is given to be understood that in the spiritual banquet something is prepared by Christ. And indeed if this banquet be taken allegorically for the banquet of the Church, thus Christ prepares these three things: namely, the coals of charity. Proverbs 25:22 (21-22): "For doing this, thou shalt heap coals of fire upon his head"; Ezekiel 10:2: "Fill thy hand with coals of fire." These coals Christ carried from heaven to earth; above, John 13:34: "A new commandment I give unto you: That you love one another"; likewise Luke 12:49: "I am come to cast fire on the earth." Likewise he prepares the fish, laid upon the coals, which is Christ: for the roasted fish is Christ suffering, who is placed over the coals when, out of the burning of charity, he is offered for us upon the cross. Ephesians 5:2: "He delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness"; likewise in the same place, verse 1: "Be ye followers of God, as most dear children; and walk in love, as Christ also hath loved us." Likewise he prepares the loaves by which he refreshes, which is he himself. For inasmuch as Christ lies hidden through his divinity, he is called fish, whose property it is to lie hidden beneath the waters — Isaiah 45:15: "Verily thou art a hidden God" — but inasmuch as he refreshes us through doctrine, and also gives us his own body as food, he is truly bread; above, John 6:51: "I am the living bread which came down from heaven"; Isaiah 30:23: "The bread of the corn of the land shall be most plentiful and fat." But to this banquet something must be brought on the part of the ministers of the Church: yet nothing, unless it first exist for us from God. But what is to be brought, he adds when he says: "Jesus saith to them: Bring hither of the fishes which you have now caught"; and first the Lord's command is set down, second the disciple's execution of it. Now he commands that they bring of the fish caught by them, as if he were saying: I have given the gift of charity, I have roasted my body on the cross, and I have set before you the bread of doctrine, from which the Church is perfected and strengthened; it is yours to catch others: and these are they who are converted by the preaching of the apostles. Psalm 28:1 (29:1): "Bring to the Lord, O ye children of God"; Isaiah, last chapter, verse 20: "You shall bring all your brethren out of all nations for a gift to the Lord." But if this banquet be taken for the moral banquet, thus Christ prepares for the banquet of the soul, first, the coals of charity. Romans 5:5: "The charity of God is poured forth in our hearts"; Luke 12:49: "I am come to cast fire on the earth." Likewise, fish, that is, faith hidden, since it is of the things that do not appear, Hebrews 11:1 (evidence of things that appear not). Likewise, bread, that is, solid doctrine. Hebrews 5:14: "But strong meat is for the perfect." For this banquet, on our part, it is required that we make good use of the grace granted to us. 1 Corinthians 15:10: "By the grace of God, I am what I am; and his grace in me hath not been void." Whence he commands, "bring of the fishes," that is, bear your good works, which have been given to you. Matthew 5:16: "So let your light shine before men, that they may see your good works." And therefore, consequently, the disciple's execution is set down, namely Peter's, who was more fervent: whence it says: "Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three." He went up into the governance of the Church. Song of Songs 7:8: "I will go up into the state of perfection" (I said: I will go up into the palm tree); Psalm 83:7 (84:6): "In his heart he hath disposed to ascend." And "he drew the net to land," because the holy Church has been entrusted to him, and to him specially it is said, "Feed my sheep," below in this same chapter, verse 17. What therefore Christ then openly declares in word, saying "Feed my sheep," this he himself now prefigures in deed: for he himself draws the fish to the firmness of the shore, because he shows to the faithful the stability of the eternal homeland. But it says "the net full of great fishes," because "whom he predestinated, them he also called; and whom he called, them he also magnified," Romans 8:30; and Ecclesiasticus 44:3: "Men of great power, and endued with their wisdom, shewing forth in the prophets the dignity, and ruling over the present people, and by the strength of wisdom instructing the people in most holy words." In the other catch of fish, no number is added as here, for there were a hundred and fifty-three. This is because in the calling to the present Church both good and bad are drawn in, as is said in Ecclesiastes 1:15: "The number of fools is infinite." Whence in Genesis 22:17 it is said to Abraham concerning that calling: "Thy seed shall be as the sand which is on the sea shore" — which is set down in the bad sense. But of this other number it is said: "Behold the stars, and number them, if thou canst." For these are numbered by God as being held in esteem. Psalm 146:4 (147:4): "Who telleth the number of the stars." But are not more to be saved than one hundred and fifty-three? Indeed, more; but this number signifies something mystically. For no one can come to the homeland except through the observance of the Decalogue; nor can this be observed except through the sevenfold grace of the Holy Spirit, of which Isaiah 11:2-3 speaks: "The spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord." Now sanctification is first read to have been made on the seventh day. Genesis 2:3: "Blessing the seventh day, he sanctified it." Now ten and seven make seventeen. If therefore one counts in such an order of progression, so that first you take one and two, which make three, and three, which make six, and four, which make ten, and ten and five, which make fifteen, and so on, adding in turn each following number up to seventeen, joining the numbers together you will have one hundred and fifty-three. Or otherwise. These disciples to whom Christ appeared were seven. Now multiplying seven by seven (which are the gifts of the Holy Spirit), forty-nine results; to which, if you add one to signify the perfection of unity in which the sons of God who are led by the Spirit of God ought to be, fifty results; which, tripled, and again three added to signify the faith of the Trinity, which consists in confession of heart and mouth and deed, one hundred and fifty-three results. For those who are made perfect by the seven gifts of the Holy Spirit and are united in faith of the Trinity arrive at the Father. But it says, "and although there were so many, the net was not broken"; in the other catch, however, it is said that it was breaking: because in the present Church, which is signified by that former catch, there are many rendings — of schisms, heresies, seditions — but it is not totally broken, because "I am with you, even to the consummation of the world," Matthew, last chapter, verse 20. But in the future homeland which is signified by this latter catch — that is, in that peace of the saints — there will be no schisms. Psalm 147:3 (14): "Who hath placed peace in thy borders." Consequently, when it says "Jesus saith to them: Come, and dine," the invitation to the prepared banquet is set down; and first, Christ's invitation is set down; second, the disciples' disposition at the banquet, where it says: "And none of them who were at meat, durst ask him." Now Christ invites to the banquet by inwardly inspiring through himself, saying "come, and dine" — Matthew 11:28: "Come to me, all you that labor, and are burdened, and I will refresh you"; Song of Songs 5:1: "Eat, O friends, and drink, and be inebriated, my dearly beloved" — and outwardly by teaching and exhorting through others. Luke 14:16-17: "A certain man made a great supper... and he sent his servant, at the hour of supper, to say to them that were invited, that they should come." The disciples' disposition is set down when it says, "and none of them who were at meat, durst ask him": which, according to Augustine, designates the disciples' certitude concerning Christ's resurrection, because, namely, they were so certain that it was Christ that none of those reclining at table dared to doubt whether it was he. And because questioning is a sign of doubt, no one dared to ask him, "Who art thou?" Above, John 16:23: "In that day you shall not ask me anything." According to Chrysostom, it signifies a reverence of the disciples toward Christ greater than usual. They would gladly have questioned him; but Christ appeared to them in a certain magnificent aspect and marvelous glory, such that they did not dare to question him, out of astonishment and reverence. And this especially held them back from asking, because "they knew that it was the Lord." Consequently, when it says, "and Jesus cometh and taketh bread, and giveth them," the refreshment itself is set down, which they had while he himself ate. Psalm 144:16 (145:16): "Thou openest thy hand, and fillest with blessing every living creature." For he it is who gives them their food in due season. But did Christ eat with them? It must be said that he did, although this is not expressed here; in Luke, last chapter, verse 43, it is expressly said that he ate with them. And Acts 1:4 it is said: "And eating together with them, he commanded them, that they should not depart from Jerusalem." But was it true eating? Response: it must be said to this, that an act is called true in two ways: namely by the truth of signification, and by the truth of species. By the truth of signification, indeed, that act is true which is conformed to the thing signified: as, if I wish to signify something by a statement, and that which I signify is true, and agrees with the thing signified, thus the statement is true by the truth of signification, although not by the truth of species — as when Christ said, "I am the true vine," it is true, although it is not a true vine according to the species of vine, but only according to what "vine" signifies. According to the truth of species, a thing is called true which has what pertains to the truth of the species. Now such are the principles of the species, not, however, its consequent effects: just as the statement "man is an animal" is true in the first way, because it signifies truly; but by the truth of species it is not true unless it is formed from the mouth of a speaking animal with the proper organs. Nor is the effect of the speech required for its truth — for instance, that it be heard, and the like. Thus therefore it must be said concerning eating, that some eating belongs to the truth of signification only, as the eating of the angels, because in angels there are no members ordered to eating; but that which they themselves signified thereby is true, namely the desire which they had for the salvation of men. But Christ's eating after the resurrection was true both by the truth of signification, because it was done for this purpose, that he might show himself to have human nature, which he truly had, and by the truth of species, because he had the proper instruments for eating. Nevertheless the effects consequent upon eating were not present there: because the food was not converted into the one eating, since he had a glorified and incorruptible body; but it was resolved by divine power into the pre-existing matter. Such effects, however, do nothing toward the truth of species, as has been said. Consequently, when it says, "This is now the third time that Jesus was manifested to his disciples," he recapitulates the appearances. And according to Augustine, if what is said, "now the third time," be referred to occasions, it is not true: because, as has been said, on the first day he appeared five times; afterward, indeed, on the eighth day, when Thomas was with them, above, John 20:19 (26); second, by the sea, as here; third, on the mountain of Galilee, as is had in Matthew, last chapter, 16ff.; fourth, to them reclining at table, Mark, last chapter, verse 14; fifth, on the very day of the ascension, when, as they were looking on, he was raised up: Acts 1:9. Although he appeared to them on several other occasions during the forty days, even though it is not written. This "now the third time," therefore, must be referred to the days on which he appeared: because on the first day he appeared, on the very day of the resurrection; on the second day, on the octave of the resurrection itself, above John 20, "and after eight days"; and on the third day he appeared here. Or it must be said that even referring it to occasions, the truth of the statement is preserved; because it is not read that he appeared to many disciples gathered together at once, except first in the evening, when the doors were shut, etc.; and second, after eight days, when the disciples were gathered together; and third, here: whence he says pointedly, "Jesus was manifested to his disciples."”

“Therefore that disciple whom Jesus loved,.... Which was John the Evangelist and Apostle, the writer of this Gospel: saith unto Peter, it is the Lord; which two disciples were very intimate with each other, and communicated their thoughts freely to one another. John knew that it was the Lord, either by some special revelation, or from the multitude of fishes which were taken, and which showed a divine hand and power to be concerned. So faithful ministers of the Gospel know when Christ is with them, by his power attending their ministrations to the conversion of souls. The Cambridge copy of Beza's reads, "our Lord"; as do the Syriac, Persic, and Ethiopic versions; and it is reasonable to think, John speaking to a fellow disciple, who had equal interest in him with himself, might so say. Now when Simon heard that it was the Lord; faith came by hearing, he was immediately convinced, and thoroughly satisfied, having received the hint upon a reflection on the surprising capture of the fishes, that it must be the Lord: he girt his fisher's coat unto him. The Greek word here used, is manifestly the of the Hebrews; and which, the Jewish writers say (b), was a strait garment, which a man put on next his flesh to dry up the sweat; and a very proper one for Peter, who had been toiling all night, and very fit for him to swim in; and, by what follows, appears to be put on him next his flesh: for he was naked; for to suppose him entirely naked, whilst fishing, being only in company with men, and those parts of nature having a covering, which always require one, was not at all indecent and unbecoming: and did cast himself into the sea; the Syriac adds, "that he might come to Christ"; and the Persic, "and he came to Christ"; showing his great love and eagerness to be with him; and, as fearless of danger, risks all to be with Christ; his love being such, that many waters could not quench, nor floods drown. (b) Maimon. & Bartenora in Misn. Sabbat, c. 10. sect. 3.”

“His fisher's coat - Or, his upper coat. Επενδυτην, from επι, upon, and ενδυω, I clothe; something analagous to what we term a great coat or surtout. He was naked - He was only in his vest. Γυμνος, naked, is often used to signify the absence of this upper garment only. In Sa1 19:24, when Saul had put off his ἱματια, upper garments, he is said to have been γυμνος, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in Sa2 6:14, Sa2 6:20. To which may be added what we read in the Sept. Job 22:6, Thou hast taken away the covering of the naked; αμφιασιν γυμνων, the plaid or blanket in which they wrapped themselves, and besides which they had none other. In this sense it is that Virgil says, Geor. i. 299: Nudus ara, sere nudus, i.e. strip off your upper garments, and work till you sweat. See more examples in Bp. Pearce. Cast himself into the sea - It is likely that they were in very shallow water; and, as they were only two hundred cubits from the land, (about one hundred and thirty-two English yards), it is possible that Peter only stepped into the water that he might assist them to draw the boat to land, which was now heavily laden. It is not likely that he went into the water in order to swim ashore; had he intended this, it is not to be supposed that he would have put his great coat on, which must have been an essential hinderance to him in getting to shore.”

“It is the Lord. St. Chrysostom says, we may here see the different characters of the two apostles, Peter and John; the former is more ardent, the latter more sublime; the first more vehement, the last more penetrating; for these reasons, John was the first to know Christ, Peter the first to hasten to him. (Hom. lxxxvi.)”

“that disciple whom Jesus loved, said, It is the Lord--again having the advantage of his brother in quickness of recognition (see on Joh 20:8), to be followed by an alacrity in Peter all his own. he was naked--his vest only on, worn next the body. cast himself into the sea--the shallow part, not more than a hundred yards from the water's edge (Joh 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.”