John 21:10

Joh 21:10. Ἐνέγκατε, bring) Thus the disciples were able to perceive, that that fish was as real as the rest of the fishes.—ἀπὸ, of) The remainder of the plentiful supply, they were allowed to keep.—ἐπιάσατε, ye have caught) It was by the Lord’s gift that they had caught them: and yet He kindly says, that they had caught them.—νῦν, now) Demonstratively, in order that they might attend. In antithesis to, “that night they caught nothing,” Joh 21:3.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_21:10-11. ʼΕνέγκατε, κ.τ.λ.] for the completion, conformably to their needs, of the dish of fish already found upon the fire of coals. That the eating of Jesus and of the disciples was no material, but a spiritual one (the enjoyment which Jesus has from the activity of His apostles), is a fiction of Hengstenbergs.

According to Joh_21:11, Peter alone draws the full net to land, which, of course, since it hung on the vessel, which lay on the shore, was easier than to draw it up out of the water into the boat, Joh_21:6. According to Hengstenberg, he is, indeed, named only as being the chief person, because he was the middle point of the spiritual fishing. The statement of the number of the fishes is as little an apocryphal trait as the statement of the number of those who were miraculously fed, Joh_6:10, and all the less, since it is not a round number which is named. The μεγάλων heightens the miraculous effect.

καὶ τοσούτων ὄντων, κ.τ.λ.] Regarded by John as incomprehensible, and as effected by Christ; by Strauss, as manifestly legendary, as well as the number of the fishes, which, however, might, notwithstanding, be to the minds of the disciples, in relation to this miraculous experience, important enough, and sufficiently so not to be forgotten. On the allegorical interpretations of the number 153, see note after Joh_21:14.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 21:10 . But miracle is not gratuitously wrought; indeed, Weiss maintains there is neither miracle nor the appearance of one in this preparation. Accordingly Jesus says, Ἐνέγκατε … νῦν . And in compliance ἀνέβη … δίκτυον . “Simon Peter went on board and drew the net on shore full of large fishes, 153, and though there were so many the net was not torn.” Mysteries have been found in this number. In Hebrew characters Simon Iona is equivalent to 118 + 35, i.e. , 153. Some of the Fathers understood that 100 meant the Gentiles, 50 the Jews, 3 the Trinity. Jerome cites the authority of naturalists to prove that there were exactly 153 species of fish, and he concludes that the universality of the Gospel take was thus indicated. Calvin, with his usual robust sense, says: “quantum ad piscium numerum spectat, non est sublime aliquid in eo quaerendum mysterium”. Peter never landed a haul of fish without counting them, and John, fisherman as he was, could never forget the number of his largest takes. The number is given, because it was large, and because they were all surprised that the net stood the strain. The only significance our Lord recognises in the fish is that they were food for hungry men.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

10. There is again (see on Joh 21:3) a solemn simplicity in the narrative; Joh 21:10-14 open in each case without connecting particles: comp. 15. passim and Joh 20:13-19 [17].

ἀπὸ τ. ὀψ. We have ἐκ τῶν as a nominative Joh 1:24, Joh 7:40, Joh 16:17; Rev 11:9; and as an accusative, 2Jn 1:4; Rev 2:10: here we have ἀπὸ τῶν as an accusative. Comp. ἐξ αὐτοῦ, Joh 6:39. This elliptical form is frequent in S. John, elsewhere rare [18]. Comp. Luk 11:49; Luk 21:16. Ὧν (attraction) ἐπιάσατε νῦν, which ye caught Just now: the aorist is worth keeping. For νῦν comp. Joh 11:8; ‘Just now the Jews were seeking to stone Thee.’ As their success in fishing depended partly on the Lord’s guidance, partly on their own efforts, so their refreshment comes partly from Him and partly from themselves.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Jesus saith unto them, Bring of the fish ye have now caught--Observe the double supply thus provided--His and theirs. The meaning of this will perhaps appear presently.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10. Bring some of the fishes which you have now caught. Though the net was filled in a moment, without any great labor on their part yet the taking of them is not ascribed by Christ to the disciples, thus, we call the bread which we daily eat, OUR bread, and yet, by asking that it may be given to us, we acknowledge that it proceeds from the blessing of God, (Matthew 6:11.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Bring of the fish which ye have now caught.—Comp. Note on last verse. It is implied that they did so, and thus furnished part of the meal of which they are about to partake.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. fish] The same word as in Joh_21:9, but in the plural.

caught] See on Joh_21:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jesus saith unto them,.... The disciples:

bring of the fish which ye have now caught: for they might have caught some before, though so few and small, as scarcely to be reckoned any; nor were they bid to bring all they had taken, only some of them, to add to these Christ had prepared for them on land; they being both indeed of a miraculous production, and the effects of his divine power. Christ's view in ordering to bring some of them, and put to those that lay upon the coals, was partly that they might have enough to make a meal of for them all; and also, that they might have a more perfect knowledge of the miracle wrought, by seeing the number and largeness of the fishes, and by bringing the net full of them to shore unbroken; and may be an emblem of the bringing of souls to Christ by the ministry of the word, thereby adding to those that are already gathered.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Jesus saith unto them, Bring of the fish which ye have now caught.

Ver. 10. Which ye have now caught] He saith not, Which I have caused you to catch. God is pleased to say, for our encouragement, that we do such and such good works, when it is he that doth all our works, in us and for us. Certum est nos facere quod facimus, sed ille tacit ut faciamus. (Aug.) The bowls of the candlestick had no oil but that which dropped from the olive branches.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In this one miracle there is a complication of miracles.

1. That having fished all night and caught nothing, they should at Christ’s command throw out the net on the side of the ship next the shore, and so most unlikely to have plenty of fish, and catch so many.

2. That before their fish could be brought on shore, they should see a fish broiling on coals, and bread lying by.

3. That notwithstanding the multitude of fish, the net should not be broken.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Bring of the fish—The minister in the final day shall rest from his labour, and feast forever on its results. He shall gather the avails of his ministry into the treasury of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jesus saith to them, Bring of the fish (oqaria) which ye have now taken (see note on ver. 3). It is not exactly said what was done with this fish. The implication is that to the scanty meal already provided, the new supply was added, and that the Lord permitted his disciples to join his repast, and to rejoice with him at the success of their labor. They and he shared in the travail, and were satisfied therewith. The circumstance is highly parabolic of the common joy which would fill his heart and theirs when the fullness of the Gentiles should be brought in, and all Israel be saved.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Observe here, 1. What was Christ’s end in commanding his disciples to bring forth the fish which they had now taken: namely, that the sight of their number and bigness, together with the sight of the net remaining unbroken, might confirm them in the belief of its being a real miracle. Christ had fed their bellies before, his business now is to feed their minds with the contemplation of the greatness and reality of the miracle. All Christ’s miracles were obvious to sense, and would bear the examination of the senses; not like the lying wonders of the church of Rome, which are commonly wrought in the dark to cozen the vulgar, and are mere cheats and impostures.

Observe, 2. That this full draught of fishes, which Peter and the rest of his disciples now had, might probably presage that great and wonderful success which he and they were afterwards to have in fishing for men.

Here we have an hundred fifty and three great fishes caught at one draught: but Act 2:41 we find three thousand souls converted by St. Peter at one sermon.

O the marvellous success of the gospel at the first preaching and planting of it! Three thousand then proselyted by one sermon. Now we have cause to fear that there are three thousand sermons preached, and scarce one soul savingly converted. Lord! who hath believed our report?

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Simon Peter then went up

Here "went up" means Simon Peter had to go back to the boat. AT: "So Simon Peter went back to the boat" (See: Assumed Knowledge and Implicit Information)

drew the net to land

"pulled the net to the shore"

the net was not torn

You can translate this as an active form. AT: "the net did not break" (See: Active or Passive)

full of large fish; 153

"full of large fish, one hundred and fifty-three." There were 153 large fish. (See: Numbers)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. Ἐνέγκατε ἀπὸ τῶν ὀψ. κτλ., “bring of the fish which you caught just now.” Prima facie, the story suggests that the fish on the fire was for the breakfast of Jesus Himself, and that He now invites the fishermen to bring some of the fish that they had caught, to cook them, and join Him at His meal. But this is not said directly.

For πιάζειν, see on v. 3. For νῦν, “just now,” cf. 11:8.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Of the fish [των οψαριων] . As in ver. 9. Emphasizing the fish as food.

Ye hate caught [επιασατε] . See on ver. 3. Bengel says : "By the Lord 's gift they had caught them : and yet, He courteously says, that they have caught them."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.