John 21:13

Joh 21:13 . When they had gathered round the fire, ἔρχεται … ὁμοίως . “Jesus approaches and takes the bread and gives to them, and the fish” (used here collectively) “in like manner.” Evidently there was something solemn and significant in His manner, indicating that they were to consider Him as the Person who supplied all their wants. If they were to be free from care as His Apostles, they must trust Him to make provision for them, as He had this morning done.

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

Jesus . . . taketh bread--the bread.

and giveth them, and the fish likewise--(See on Luk 24:30).

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

Verse 13. And giveth them] Eating likewise with them, as Luke expressly says: Lu 24:43.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Jesus then cometh—i.e., from the place where they had seen Him to the “fire of coals.”

And taketh bread, and giveth them.—Better, . . . the bread—i.e., the bread of Joh_21:9. Again (comp. Joh_20:22) we are reminded of the words used at the Last Supper. (Comp. Note on Luk_24:30.)

And fish likewise.—Better, and the fish likewise—i.e., the fishes of Joh_21:9-10.

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

13. Jesus then cometh] Omit ‘then.’ They are afraid to approach, so He comes to them. ‘Bread’ and ‘fish’ are in the singular, as in Joh_21:9, but with the definite article, which points back to Joh_21:9; ‘the bread’ and ‘the fish’ which had been mentioned before. Of course this is not the fish that had just been caught, and nothing is told us as to how it was provided. The food is a gift from the Lord to His disciples.

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 then cometh and taketh bread,.... After they had taken the fish out of the net, and all was prepared for the meal, and the disciples were set down to eat, Christ came and took his place as the master of the feast, and head of the family; and taking up the bread, as was his usual method, he asked a blessing over it, and gave thanks for it. Beza's ancient copy, and one of Stephens's read, "and having given thanks he gave", &c. which is agreeably to his usual practice at meals.

And giveth them, and fish likewise; he distributed both bread and fish to his disciples. So, in a spiritual sense, he provides plentifully for his people; gives them to eat of the hidden manna, and tree of life, and leads to fountains of living waters; encourages them to eat and drink freely, what is of his own preparing, and at his own expense provided for them.

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

13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

Ver. 13. Taketh bread and giveth them] As his manner was before his death, and with his usual form of grace before eating, by the which those two that had his company to Emmaus knew him, Luk 24:35. Those that receive not the creatures with thanksgiving are worse than heathens, 1Ti 4:4. The Greek word for a dinner comes of another word that signifieth prayers, which theyusually premised to their repasts. {a} Hesiod gives this precept, Eat not of a dish that hath not first been offered in sacrifice. {b} An elegant and pious precept, saith Melancthon, drawn no doubt from the holy patriarchs. The people would not taste of their good cheer till Samuel had blessed it, 1Sa 9:13. And Moses bade them eat and drink before the Lord. Mine oxen and fatlings are prepared, saith that king, Mat 22:4. It is in the original, are sacrificed, τεθυμενα. So was Nebuchadnezzar’s good cheer, which therefore Daniel would not taste of.

{a} αριστον, απο των αρων a precibus quas praemittebant.

{b} Μηδ απο χυτροποδων ανεπιρρεκτων ανελοντα εσθειν.

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.

Jesus then cometh, and taketh bread ... - It is not said that Jesus himself ate with them, but he gave them food. The design of this interview seems to have been to convince them that he had truly risen from the dead. Hence, he performed a miracle before they suspected that it was he, that there might be no room to say that they had ascribed to him the power of the miracle through friendship and collusion with him. The miracle was such as to satisfy them of its truth, and was, in accordance with all his works, not for mere display, but for utility. He remained with them, was with them at their meal, conversed with them, and thus convinced them that he was the same Friend who had died.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Those who question whether our Saviour himself did eat, seem not to consider what is written Act 10:41, where it is expressly said, he did eat and drink with them after he rose from the dead; which he doubtless did, to show that he was truly risen from the dead, and his seeming body was not a phantasm, and mere apparition of a body, but the same true body which was crucified, though now more glorious, and not clothed with those infirmities which it had before his death; from whence it only followeth, that he did not eat to satisfy his hunger, but only to confirm the truth of his resurrection. He did before this eat with some of them, Luk 24:30.

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

13. Giveth them—It is not said that our Lord ate, as he did in the narrative Luke 14:43. On that occasion he ate in order to convince them of his bodily reality. But here he gives the meal to show that he is the Divine bestower, they the humble but blessed receivers. In all their future wants and deprivations, both of body and of soul, these disciples might call to mind this meal, and feel assured that on the shores of the promised land they had a sure and ever faithful Provider.

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

Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. It would seem that the specific bread and fish already referred to (ver. 9) was the material of at least the first part of this sacramental meal No benediction or prayer is mentioned. If this may not be presupposed, his presence made the feast, and was the blessing. Meyer says, however, that arton and oqarion , as in earlier verses, are simply generic. On either supposition, it is clear from ver. 15 that more fish were prepared and used by the seven disciples than the solitary loaf and oqarion which were first seen upon the fire. The Lord gave them symbolically the entire gift of his love by that which he came forward at this moment to supply.

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

13. They are afraid to approach, so He comes to them; and gives them the bread and the fish which were by the fire when they landed. It is futile to ask how it was provided; but from His invariable practice before His Resurrection we may suppose that He did not create it. It is a gift from the Lord to His disciples.

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.

13.] ἔρχεται,—from the spot where they had seen Him standing, to the fire of coals.

λαμβ. κ. δίδωσιν bears evident trace of the λαβὼν ἐδίδου of another occasion, and reminds us of the similar occurrence at Emmaus, Luk 24:30.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. ἔρχεται has been thought to imply that Jesus was standing at a distance from the lighted fire, and that He came to it only when the disciples were gathered for their breakfast. But ἔρχεται goes with λαμβάνει which follows (cf. ἔρχεται … καὶ λέγει, 12:22), and hardly needs explanation, or a reference to 20:26.

The rec. οὖν (NΘ) after ἔρχεται is om. by אBCDLW.

λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς. Syr. sin. and D insert εὐχαριστήσας before δίδωσιν, this being evidently introduced from 6:11, to the language of which v. 13 is closely similar. No eucharistic meal is implied at 6:11 (see note in loc.), and there is here even less suggestion of such a thing. τὸν ἄρτον and τὸ ὄψάριον do not indicate one loaf and one fish (see on v. 9); indeed the command “bring of the fish which you caught” (v. 10) implies that several fish had been prepared for the disciples` breakfast. That Jesus “took” and “gave” them bread and fish, as before (cf. Mar 6:41, Mar 8:6, Mat 14:19, Mat 15:36, Luk 9:16), means only that He presided at the meal, as His custom had always been.

With τὸ ὀψάριον ὁμοίως, cf. ὁμοίως καὶ ἐκ τῶν ὀψαρίων (6:11).

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

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 Luk 24:42, 43.

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