The net (δίκτυον)

See on Matthew 4:18; see on Matthew 13:47.

Were not able (οὐκ ἴσχυσαν)

See on Luke 14:30; see on Luke 16:3; see on James 5:16.

To draw (ἑλκῦσαι)

Into the boat. Compare σύροντες, John 21:8, dragging the net behind the boat.

Fisher's coat (ἐπενδύτην)

An upper garment or blouse. Only here in the New Testament. In the Septuagint, 1 Samuel 18:4, the robe which Jonathan gave to David. 2 Samuel 13:18, the royal virgin garment of Tamar. The kindred verb, ἐπενδύομαι, occurs twice (2 Corinthians 5:2, 2 Corinthians 5:4), meaning "to be clothed upon," with the house which is from heaven, i.e., clothed as with an upper garment. See on that passage.

Naked

Not absolutely, but clothed merely in his undergarment or shirt.

A little ship (τῷ πλοιαρίῳ)

The noun is diminutive. Rev., the little boat. It is hardly probable that this refers to a smaller boat accompanying the vessel. Compare the alternation of πλοῖον and πλοιάριον in John 6:17, John 6:19, John 6:21, John 6:22, John 6:24.

Two hundred cubits

A little over a hundred yards.

With fishes (τῶν ἰχθύων)

Or, the net of the fishes. So Wyc, Rev., full of fishes.

They were come to land (ἀπέβησαν εἰς τὴν γῆν)

Not of the arrival of the boat, but of the going ashore of the boatmen. Rev., therefore, correctly, they got out upon the land.

A fire of coals

Charcoal. See John 18:18.

Fish (ὀψάριον)

See on John 6:9.

Bread (ἄρτον)

Or, a loaf. See on Matthew 4:1; see on Matthew 7:9.

Of the fish (τῶν ὀψαρίων)

As in John 21:9. Emphasizing the fish as food.

Ye hate caught (ἐπιάσατε)

See on John 21:3. Bengel says: "By the Lord's gift they had caught them: and yet, He courteously says, that they have caught them."

Went up

Into the vessel.

To land (ἐπὶ τῆς γῆς)

Strictly, upon the land.

Great fishes

All authorities agree as to the abundance of fish in the Lake of Galilee. M. Lortet, cited by Dr. Thomson, says that two castings of the net usually filled his boat. Bethsaida (there were two places of that name on the lake) means House of the Fisheries. The fame of the lake in this particular reached back to very early times; so that, according to the Rabbinical legend, one of the ten fundamental laws laid down by Joshua on the division of the country was, that any one might fish with a hook in the Lake of Galilee, so that they did not interfere with the free passage of boats. The Talmud names certain kinds of fish which might be eaten without being cooked, and designates them as small fishes. So ὀψάρια is rendered in John 6:9. Possibly the expression great fishes may imply a contrast with the small fishes which swarmed in the lake, and the salting and pickling of which was a special industry among its fishermen.

Dine (ἀριστήσατε)

Rather, breakfast. In Attic Greek ἄριστον signified the mid-day meal; the evening meal being known as δεῖπνον. The regular hour for the ἄριστον 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 ἀκρατίσμα, 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 (ἠρίστα) at early dawn, sitting, and to sup (ἐδείπνει) late in the evening." In Matthew 22:4, it is an ἄριστον to which the king's wedding-guests are invited.

Ask (ἐξετα.σαι)

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 (Matthew 2:8), and of the apostles' inquiring out the worthy members of a household (Matthew 10:11).

Bread - fish

Both have the article - the loaf, the fish - apparently pointing to the provision which Jesus himself had made.

Giveth them

Nothing is said of His partaking Himself. Compare Luke 24:42, Luke 24:43.

The third time

The two former occasions being recorded in John 20:19, John 20:26. The appearance to Mary Magdalene is not counted, because the Evangelist expressly says to His disciples.

Simon, son of Jonas

Compare Christ's first address to Peter, John 1:43. He never addresses him by the name of Peter, while that name is commonly used, either alone or with Simon, in the narrative of the Gospels, and in the Greek form Peter, not the Aramaic Cephas, which, on the other hand, is always employed by Paul. For Jonas read as Rev., John.

Lovest (ἀγαπᾶς)

Jesus uses the more dignified, really the nobler, but, as it seems to Peter, in the ardor of his affection, the colder word for love. See on John 5:20.

More than these

More than these disciples love me. Compare John 13:37; Matthew 26:33. The question conveys a gentle rebuke for his former extravagant professions.

I love (φιλῶ)

Peter substitutes the warmer, more affectionate word, and omits all comparison with his fellow-disciples.

Feed (βόσκε)

See on 1 Peter 5:2.

Lambs (ἀρνία)

Diminutive: little lambs. Godet remarks: "There is a remarkable resemblance between the present situation and that of the two scenes in the previous life of Peter with which it is related. He had been called to the ministry by Jesus after a miraculous draught of fishes; it is after a similar draught that the ministry is restored to him. He had lost his office by a denial beside a fire of coal; it is beside a fire of coal that he recovers it."

Lovest (ἀγαπᾷς)

Again the colder word, but more than these is omitted.

I love (φιλῶ)

Peter reiterates his former word expressive of personal affection.

Feed (ποίμαινε)

A different word: tend, as Rev. See on 1 Peter 5:2.

Sheep (πρόβατα)

Some of the best texts read προβάτια, diminutive, little sheep.

Lovest (φιλεῖς)

Here Jesus adopts Peter's word. Canon Westcott, however, ascribes Peter's use of φιλέω to his humility, and his hesitation in claiming that higher love which is implied in ἀγαπᾷς. This seems to me to be less natural, and to be refining too much.

Young (νεώτερος)

Literally, younger. Peter was apparently of middle age. See Matthew 8:14.

Thou girdedst thyself (ἐζώννυες σεαυτὸν)

The word may have been suggested by Peter's girding his fisher's coat round him. The imperfect tense signifies something habitual. Thou wast wont to clothe thyself and to come and go at will.

Walkedst (περιεπάτεις)

Literally, walkedst about. Peculiarly appropriate to describe the free activity of vigorous manhood.

Stretch forth thy hands

The allusion to the extending of the hands on the cross, which some interpreters have found here, is fanciful. It is merely an expression for the helplessness of age.

Whither thou wouldest not

According to tradition Peter suffered martyrdom at Rome, and was crucified with his head downward.

By what death (ποίῳ)

Properly, by what manner of death. So Rev.

Leaned (ἀνέπεσεν)

Rev., leaned back. See on John 13:25. The reference is to the special act of John, leaning back to whisper to Jesus, and not to his position at table.

And what shall this man do (οὗτος δὲ τί;)?

Literally, and this one what?

Till I come (ἕως ἔρχομαι)

Rather, while I am coming. Compare John 9:4; John 12:35, John 12:36; 1 Timothy 4:13.

What is that to thee (τί πρός σε;)?

Literally, what as concerns thee?

Should not die (οὐκ ἀποθνήσκει)

Literally, dieth not.

Many interpreters think that these two verses were written by some other hand than John's. Some ascribe John 21:24 and John 21:25 to two different writers. The entire chapter, though bearing unmistakable marks of John's authorship in its style and language, was probably composed subsequently to the completion of the Gospel.

The former (τὸν πρῶτον)

Lit., the first. Luke refers to his Gospel.

Treatise (λόγον)

Or narrative.

Began (ἤρξατο)

This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to "all that Jesus did and taught." In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves "to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher" (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. "The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard ("Progress of Doctrine in the New Testament," Lect. IV.): "Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up."

Had given commandment (ἐντειλάμενος)

Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22.

Through the Holy Ghost

Construe with had given commandment: by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had chosen.

Shewed himself (παρέστησεν)

This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.

Infallible proofs (τεκμηρίοις)

The word is akin to τέκμαρ, a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably assuming that a proof implies certainty.

Being seen (ὀπτανόμενος)

Only here in New Testament. Rev., appearing.

Forty days (δι' ἡμερῶν τεσσεράκοντα)

Lit., "through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the ascension is given.

Being assembled together (συναλιζόμενος)

From σύν, together, and ἁλής, thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from σύν, together, and ἅλς, salt: eating salt together, and hence generally of association at table.

Commanded (παρήγγειλεν)

Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command.

To wait for (περιμένειν)

Only here in New Testament.

The promise (ἐπαγγελίαν)

Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament. Ὑπισχνέομαι, meaning to promise in response to a request, does not occur; and ὁμολογέω, Matthew 14:7, of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there.

Not many days hence (οὐ μετὰ πολλὰς ταύτας ἡμέρας)

Lit., not after many of these days. Not after many, but after a few.

Asked (ἐπηρώτων)

The imperfect, denoting the repetition and urging of the question.

The times - the seasons (χρόνους - καιροὺς)

Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter, definite periods, with the idea of fitness.

His own (τῇ ἰδίᾳ)

Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase κατ' ἰδίαν, apart, privately. See Matthew 17:1; Matthew 24:3.

Unto me (μοι)

The best texts read μου, of me; or, as Rev., my witnesses.

Samaria

Formerly they had been commanded not to enter the cities of the Samaritans (Matthew 10:5).

Looked steadfastly (ἀτενίζοντες ἦσαν)

See on Luke 4:20.

A Sabbath-day's journey (σαββάτου ἔχον ὁδόν)

Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference to the neighborhood of Jerusalem. A Sabbath-day's journey, according to Jewish tradition, was about three-quarters of a mile. It was the supposed distance between the camp and the tabernacle in the wilderness (Joshua 3:4).