John 21:7

7. Therefore that disciple] The characteristics of the two Apostles are again most delicately yet clearly given (comp. Joh_20:2-9). S. John is the first to apprehend; S. Peter the first to act [9].

Now when Simon Peter heard] Simon Peter therefore having heard.

fisher’s coat] The Greek word (ependutes) occurs here only. It was his upper garment, which he gathered round him “with instinctive reverence for the presence of his Master” (Westcott). ‘Naked’ need not mean more than ‘stripped’ of the upper garment. “No one but an eye-witness would have thought of the touch in Joh_21:7, which exactly inverts the natural action of one about to swim, and yet is quite accounted for by the circumstances.” S. p. 267.

cast himself] with his habitual impulsiveness.

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.

Joh_21:7

Therefore that disciple whom Jesus loved said unto Peter, It is the Lord

Variety in unity

I.

LOVE RECOGNIZING JESUS. John was distinguished for his clear and far-reaching vision. Peter was the embodiment of zeal, John of love.

1. Love can recognize where mere earnestness fails. You did not hear anything as you sat in your friends house, and you were rather surprised when she broke off her sentence with Excuse me and hurriedly left the room--the fact was the mother had heard the cry of her child. You would have been earnest enough in doing good to the little one; but only the mothers ear could hear its voice. And so in the case before us: let Peter but get half an idea that Jesus is standing on the shore, and nothing will keep him in the boat; but Peter, with all his earnestness, would perhaps have never said, It is the Lord.

2. Love communicates good. John could not keep the good tidings to himself. Whether in temporal or spiritual blessings, love invites others to share.

II. IMPETUOSITY AND ZEAL ENDEAVOURING TO HOLD COMMUNION WITH JESUS.

1. Consistency of character. The same Peter who once before walked upon the sea--who said, Though all men forsake Thee yet will not I--who ran into the sepulchre, and compelled John to follow, casts himself into the sea to go to Jesus.

2. Naturalness. Had any one else but Peter attempted this, it would have appeared awkward and ungraceful; had he refrained from rushing off to Jesus we should have felt that it was not like Peter. We believe in individuality. It would be better for the Church and the world if men would be themselves.

III. THE WISDOM OF CAREFULNESS. The other disciples took care of the fishes and came to land by the boat, and they were right; for

1. They were preserving what Jesus had given them.

2. They were showing that they appreciated His blessings.

IV. VARIETY IN UNITY. That little ship contained the infant Church, yet in that Church you find various types of character. There is the loving John, the go-ahead Peter, and the quiet, careful people who take care of the necessaries of life. And so in the Church. We need men who can stand upon the watch tower and point to Christ; we need others full of fire; and the plodding men who never do anything out of the way, but nevertheless do a great deal of necessary work. Thus

1. God distributes His gifts in various ways and infinite variety.

2. We should beware of jealousy.

3. We ought not to judge each other. As Matthew Henry says, Some are useful as the Churchs eyes, some as the Churchs hands, and others as the Churchs feet; but all are for the good of the body. (A. F. Barfield.)

It is the Lord

It seems very strange that these disciples had not, at an earlier period, discovered Christ, inasmuch as it was so manifestly a repetition of that former event by which they had become fishers of men. We are apt to suppose that when once again they embarked on the lake it must have been with many a thought of Him. Yonder--perhaps we fancy them thinking--is where we saw Him coming out of the mountains, when He walked on the water; yonder is where He made them all sit down whilst we bore the bread to them: there is the very spot where we were mending our nets when He came up to us and called us to Himself--and now it is all over. We trusted that it had been He who should have redeemed Israel. But there does not seem to have been any such sentimental remembrance. John takes pains to show them as plain, rough men, busy about their nights work, and thinking a great deal more of their want of success, than about old associations. Then through the darkness He comes, and speaks as once before, and repeats the old miracle, and their eyes are all holden excepting the eyes of him who loved, and he first says, It is the Lord.

I. THEY ONLY SEE ARIGHT WHO SEE CHRIST IN EVERYTHING.

1. No man will understand the world aright, who cannot say about all creation, It is the Lord.

(1) If we would pierce to the deepest foundations of all Being, we cannot stop until we get down to the living power of Christ, by whom all things were made, and whose will is the sustaining principle which keeps it from decay.

(2) What did Christ work His miracles for? Not solely as proof of His Messiahship, but that for once He would unveil to us the true Author of all things, and the true Foundation of all being. Christs miracles interrupted the order of the world in so far as they struck out the intervening means by which the creative and sustaining word of God acts in nature. We are then to take all these signs and wonders as a revelation of the real state of things, and to see in them tokens that into every corner of the universe His loving hand reaches, and His sustaining power goes forth. Into what province of nature did He not go? He claimed to be the Lord of life by the side of the boys bier at the gate of Nain, &c. He asserted for Himself authority over all the powers and functions of our bodily life, when He gave eyes to the blind, &c. He showed that He was Lord over the fowl of the air, the fish of the sea, &c. And He asserted His dominion over inanimate nature when the fig-tree withered, and the winds and waves sunk into silence. He let us get a glimpse into the dark regions of His rule over the unseen, when with authority He commanded the unclean spirits, and they came out.

(3) All these things He did, in order that we, walking in this fair world, should be delivered from the temptation of thinking that it is separated from or independent of Him. Let It is the Lord be on our lips, and nature will then be indeed to us the open secret which The Lord will show to them that fear Him.

2. The same conviction is the only one to explain or make tolerable the circumstances of our earthly condition. Either our life is the subject of a mere chaotic chance; or else it is put into the mill of an iron destiny, which goes grinding on, regardless of what it grinds up; or else, there is the will which is love, and the love which is Christ! I understand not how a man can front the future knowing all his vulnerable points and all the ways by which disaster may come down upon him, and retain his sanity, except he believes that all is ruled, not merely by a God who may be as unsympathizing as He is omnipotent, but by His elder Brother, the Son of God. But the riddle of Providence is solved, and the discipline of Providence is being accomplished, when we have grasped this conviction--All events do serve me, for all circumstances come from His will andpleasure, which is love; and everywhere where I go--be it in the darkness of disaster or in the sunshine of prosperity--I shall see standing before me that familiar and beloved shape, and shall be able to say, It is the Lord. That is the faith to live by, and to die by; and without it life is a mockery and a misery.

3. This same conviction should guide us in all our thoughts about the history and destinies of mankind and of Christs Church. The Incarnation and the Crucifixion are the pivot round which all the events of the ages revolve. They that went before and they that came after, when He entered into the holy city were a symbol of history. All the generations that went before Him, though they knew it not, were preparing His way; and all the generations that come after, though they know it not, are swelling His triumph. The tangled web of human history is only then intelligible when that is taken as its clue, From Him are all things, and to Him are all things, and when all is finished, it will be found that all things have tended to His glory who is King of kings and Lord of lords.

4. Such a conviction living and working in our hearts would change for us the whole aspect of life. See Christ in everything, and be blessed; or miss Him, and be miserable. It is a waste, weary world, unless it be filled with signs of His presence. If you want your days to be true, happy, manly, and Godlike, it will only be when they all have flowing through them this conviction, It is the Lord.

II. ONLY THEY WHO LOVE SEE CHRIST. John, the apostle of love knew Him first.

1. In religious matters, love is the foundation of knowledge. There is no way of knowing a person except love. A man cannot argue his way into knowing Christ. Mans natural capacity within its own limits is strong and good; but in the region of acquaintance with God and Christ, the wisdom of this world is foolishness. He that loveth not knoweth not God, for God is love.

2. Love will trace Him everywhere, as dear friends detect each other in little marks which are meaningless to others. Loves quick eye pierces through disguises impenetrable to a colder scrutiny. Love has in it a longing for His presence which makes us eager and quick to mark the slightest sign that He is near, as the footstep of some dear one is heard by the sharp ear of affection long before any sound breaks the silence to those around. Love leads to likeness to the Lord, and that likeness makes the clearer vision of the Lord possible. It is the Lord is written large and plain on all things, but like the great letters on a map, they are so obvious and fill so wide a space, that they are not seen. They who love Him know Him, and they who know Him love Him.

3. And is it not a blessed thing that this glorious prerogative does not depend on what belongs to few men only, but on what may belong to all?

4. But we cannot love by commandment. The only way is to see the lovely. The disciple who loved Jesus was the disciple whom Jesus loved. Generalize that, and it teaches us that

III. THEY LOVE WHO KNOW THAT CHRIST LOVES THEM. Our love can never be anything else than the echo to His voice of tenderness, than the reflected light upon our hearts of the full glory of His affection. We love Him, because He first loved us. The fountain that rises in my heart can only spring up heavenward, because the water of it flowed down into my heart from the higher level. Oh, then, look to Christ, that you may love Him! Think of that Saviour who has died for us, and lives for us! Do not ask yourselves, to begin with, the question, Do I love Him or do I not? If a man is cold, let him go to the fire and warm himself. If he is dark let him stand in the sunshine, and he will be light. If his heart is all clogged with sin and selfishness, let him get under the influence of the love of Christ, and look away from himself and his own feelings, towards that Saviour whose love shed abroad is the sole means of kindling ours. (A. Maclaren, D. D.)

Now when Simon Peter heard that … he girt his fishers coat unto him

Peters reverence

for the Lord is indicated by the careful observation, even in such a moment of excited feeling, of the petty proprieties of clothing. (W. H. Van Doren, D. D.)

And did cast himself into the sea

I. REGARDLESS OF PERSONAL COMFORT.

II. ABANDONING HUMAN COMPANIONSHIPS.

III. DESPISING TEMPORAL GAIN.

IV. EAGERLY SEEKING JESUS. (S. S. Times.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 21:7-8. Therefore that disciple whom Jesus loved — Seeing such astonishing success after their preceding fruitless toil and disappointment; saith unto Peter, It is the Lord — Who has, on this occasion, renewed that miracle which he wrought in thy ship some years ago, when he first called us to attend him. Now when Peter heard, and saw, that it was the Lord, he girt his fisher’s coat unto him — Or upper garment, as επενδυτης properly signifies, reverencing the presence of the Lord. For he was naked — Or rather, was stripped of it; for the word γυμνος, here used, does not always, like the English word naked, signify having no clothes on, or being totally uncovered, but not having all the clothes usually worn. In this sense the word seems to be used Act 19:16, and in several passages of the Old Testament. And did cast himself into the sea — To swim to him immediately. The love of Christ draws men through fire and water. And the other disciples — Making the best of their way; came in a little ship — That is, in their small fishing vessel; dragging the net with fishes — Which doubtless considerably impeded their progress.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

John - Luke

FEAR AND FAITH

‘IT IS THE LORD!’

Joh 21:7.

It seems a very strange thing that these disciples had not, at an earlier period of this incident, discovered the presence of Christ, inasmuch as the whole was so manifestly a repetition of that former event by which the commencement of their ministry had been signalised, when He called them to become ‘fishers of men.’ We are apt to suppose that when once again they embarked on the lake, and went back to their old trade, it must have been with many a thought of Him busy at their hearts. Yonder-perhaps we fancy them thinking-is the very point where we saw Him coming out of the shadows of the mountains, that night when He walked on the water; yonder is the little patch of grass where He made them all sit down whilst we bore the bread to them: there is the very spot where we were mending our nets when He came up to us and called us to Himself; and now it is all over. We have loved and lost Him; He has been with us, and has left us. ‘We trusted that it had been He who should have redeemed Israel,’ and the Cross has ended it all! So, we are apt to think, they must have spoken; but there does not seem to have been about them any such sentimental remembrance. John takes pains in this narrative, I think, to show them to us as plain, rough men, busy about their night’s work, and thinking a great deal more of their want of success in fishing, than about the old associations which we are apt to put into their minds. Then through the darkness He comes, as they had seen Him come once before, when they know Him not; and He speaks to them as He had spoken before, and they do not detect His voice yet; and He repeats the old miracle, and their eyes are all holden, excepting the eyes of him who loved, and he first says, ‘It is the Lord!’ Now, besides all the other features of this incident by which it becomes the revelation of the Lord’s presence with His Church, and the exhibition of the work of the Church during all the course of the world’s history, it contains valuable lessons on other points, such as these which I shall try to bring before you.

Now and always, as in that morning twilight on the Galilean lake, Christ comes to men. Everywhere He is present, everywhere revealing Himself. Now, as then, our eyes are ‘holden’ by our own fault, so that we recognise not the merciful Presence which is all around us. Now, as then, it is they who are nearest to Christ by love who see Him first. Now, as then, they who are nearest to Him by love, are so because He loves them, and because they know and believe the love which He has to them. I find, then, in this part of the story three thoughts,-First, they only see aright who see Christ in everything. Secondly, they only see Christ who love Him. Lastly, they only love Him who know that He loves them,

I. First then, they only see aright who see Christ in everything.

This word of John’s, ‘It is the Lord!’-ought to be the conviction with the light of which we go out to the examination of all events, and to the consideration of all the circumstances of our daily life. We believe that unto Christ is given ‘all power in heaven and upon earth.’ We believe that to Him belongs creative power-that ‘without Him was not anything made which was made.’ We believe that from Him came all life at first. In Him life was, as in its deep source. He is the Fountain of life. We believe that as no being comes into existence without His creative power, so none continues to exist without His sustaining energy. We believe that He allots to all men their natural characters and their circumstances. We believe that the history of the world is but the history of His influence, and that the centre of the whole universe is the cross of Calvary. In the light of such convictions, I take it, every man that calls himself a Christian ought to go out to meet life and to study all events. Let me try, then, to put before you, very briefly, one or two of the provinces in which we are to take this conviction as the keynote to all our knowledge.

No man will understand the world aright, to begin with, who cannot say about all creation, ‘It is the Lord!’ Nature is but the veil of the invisible and ascended Lord: and if we would pierce to the deepest foundations of all being, we cannot stop until we get down to the living power of Christ our Saviour and the Creator of the world, by whom all things were made, and whose will pouring out into this great universe, is the sustaining principle and the true force which keeps it from nothingness and from quick decay.

Why, what did Christ work all His miracles upon earth for? Not solely to give us a testimony that the Father had sent Him; not solely to make us listen to His words as a Teacher sent from God; not solely as proof of His Messiahship,-but besides all these purposes there was surely this other, that for once He would unveil to us the true Author of all things, and the true Foundation of all being. Christ’s miracles interrupted the order of the world, because they made visible to men for once the true and constant Orderer of the order. They interrupted the order in so far as they struck out the intervening links by which the creative and sustaining word of God acts in nature, and suspended each event directly from the firm staple of His will. They revealed the eternal Orderer of that order in that they showed the Incarnate Word wielding the forces of nature, which He has done from of old and still does. We are then to take all these signs and wonders that He wrought, as a perennial revelation of the real state of things with regard to this natural world, and to see in them all, signs and tokens that into every corner and far-off region of the universe His loving hand reaches, and His sustaining power goes forth. Into what province of nature did He not go? He claimed to be the Lord of life by the side of the boy’s bier at the gate of Nain, in the chamber of the daughter of Jairus, by the grave of Lazarus. He asserted for Himself authority over all the powers and functions of our bodily life, when He gave eyes to the blind, hearing to the deaf, feet to the lame. He showed that He was Lord over the fowl of the air, the beasts of the earth, the fish of the sea. And He asserted His dominion over inanimate nature, when the fig-tree, cursed by Him, withered away to its roots, and the winds and waves sunk into silence at His gentle voice. He let us get a glimpse into the dark regions of His rule over the unseen, when ‘with authority He commanded the unclean spirits, and they came out.’ And all these things He did, in order that we, walking in this fair world, encompassed by the glories of this wonderful universe, should be delivered from the temptation of thinking that it is separated from Him, or independent of His creative and sustaining power; and in order that we should feel that the continuance of all which surrounds us, the glories of heaven and the loveliness of earth, are as truly owing to the constant intervention of His present will, and the interposition beneath them of His sustaining hand, as when first, by the ‘Word of God’ who ‘was with God and who was God,’ speaking forth His fiat, there came light and beauty out of darkness and chaos.

O Christian men! we shall never understand the Christian thought about God’s universe, until we are able to say, Preservation is a continual creation; and beneath all the ordinary workings of Nature, as we faithlessly call it, and the apparently dead play of secondary causes, there are welling forth, and energising, the living love and the blessed power of Christ, the Maker, and Monarch, and Sustainer of all. ‘It is the Lord!’ is the highest teaching of all science. The mystery of the universe, and the meaning of God’s world, are shrouded in hopeless obscurity, until we learn to feel that all laws suppose a Lawgiver, and that all working involves a divine energy; and that beneath all which appears there lies for ever rising up through it and giving it its life and power, the one true living Being, the Father in heaven, the Son by whom He works, and the Holy Ghost the Spirit. Darkness lies on Nature, except to those who in

‘the light of setting suns,

And the round ocean, and the living air,

And the blue sky,’

see that Form which these disciples saw in the morning twilight. Let ‘It is the Lord!’ be the word on our lips as we gaze on them all, and nature will then be indeed to us the open secret, the secret of the Lord which ‘He will show to them that fear Him.’

Then again, the same conviction is the only one that is adequate either to explain or to make tolerable the circumstances of our earthly condition. To most men-ah! to all of us in our faithless times-the events that befall ourselves, seem to be one of two things equally horrible, the play of a blind Chance, or the work of an iron Fate. I know not which of these two ghastly thoughts about the circumstances of life is the more depressing, ruining all our energy, depriving us of all our joy, and dragging us down with its weight. But brethren, and friends, there are but these three ways for it-either our life is the subject of a mere chaotic chance; or else it is put into the mill of an iron destiny, which goes grinding on and crushing with its remorseless wheels, regardless of what it grinds up; or else, through it all, in it all, beneath it and above it all, there is the Will which is Love, and the Love which is Christ! Which of these thoughts is the one that commends itself to your own hearts and consciences, and which is the one under which you would fain live if you could? I understand not how a man can front the awful possibilities of a future on earth, knowing all the points at which he is vulnerable, and all the ways by which disaster may come down upon him, and retain his sanity, unless he believes that all is ruled, not merely by a God far above him, who may be as unsympathising as He is omnipotent, but by his Elder Brother, the Son of God, who showed His heart by all His dealings with us here below, and who loves as tenderly, and sympathises as closely with us as ever He did when on earth He gathered the weary and the sick around Him. Is it not a thing, men and women, worth having, to have this for the settled conviction of your hearts, that Christ is moving all the pulses of your life, and that nothing falls out without the intervention of His presence and the power of His will working through it? Do you not think such a belief would nerve you for difficulty, would lift you buoyantly over trials and depressions, and would set you upon a vantage ground high above all the petty annoyances of life? Tell me, is there any other place where a man can plant his foot and say, ‘Now I am on a rock and I care not what comes’? The riddle of Providence is solved, and the discipline of Providence is being accomplished when we have grasped this conviction-All events do serve me, for all circumstances come from His will and pleasure, which is love; and everywhere I go-be it in the darkness of disaster or in the sunshine of prosperity-I shall see standing before me that familiar and beloved Shape, and shall be able to say, ‘It is the Lord!’ Friends and brethren, that is the faith to live by, that is the faith to die by; and without it life is a mockery and a misery.

Once more this same conviction, ‘It is the Lord! should guide us in all our thoughts about the history and destinies of mankind and of Christ’s Church. The Cross is the centre of the world’s history, the incarnation and the crucifixion of our Lord are the pivot round which all the events of the ages revolve. ‘The testimony of Jesus was the spirit of prophecy,’ and the growing power of Jesus is the spirit of history, and in every book that calls itself the history of a nation, unless there be written, whether literally or in spirit, this for its motto, ‘It is the Lord!’ all will be shallow and incomplete.

‘They that went before and they that came after,’ when He entered into the holy city in His brief moment of acceptance and pomp, surrounded Him with hosannas and jubilant gladness. It is a deep and true symbol of the whole history of the world. All the generations that went before Him, though they knew it not, were preparing the way of the Lord, and heralding the advent of Him who was ‘the desire of all nations’ and ‘the light of men’; and all the generations that come after, though they know it not, are swelling the pomp of His triumph and hastening the time of His crowning and dominion. ‘It is the Lord!’ is the secret of all national existence. It is the secret of all the events of the world. The tangled web of human history is only then intelligible when that is taken as its clue, ‘From Him are all things, and to Him are all things.’ The ocean from which the stream of history flows, and that into which it empties itself, are one. He began it, He sustains it. ‘The help that is done upon earth He doeth it Himself,’ and when all is finished, it will be found that all things have indeed come from Christ, been sustained and directed by Christ, and have tended to the glory and exaltation of that Redeemer, who is King of kings and Lord of lords, Maker of the worlds, and before whose throne are for ever gathered for service, whether they know it or not, the forces of the Gentiles, the riches of the nations, the events of history, the fates and destinies of every man.

I need not dwell upon the way in which such a conviction as this, my friends, living and working in our hearts, would change for us the whole aspect of life, and make everything bright and beautiful, blessed and calm, strengthening us for all which we might have to do, nerving us for duty, and sustaining us against every trial, leading us on, triumphant and glad, through regions all sparkling with tokens of His presence and signs of His love, unto His throne at last, to lay down our praises and our crowns before Him. Only let me leave with you this one word of earnest entreaty, that you will lay to heart the solemn alternative-either see Christ in everything, and be blessed; or miss Him, and be miserable. Oh! it is a waste, weary world, unless it is filled with signs of His presence. It is a dreary seventy years, brother, of pilgrimage and strife, unless, as you travel along the road, you see the marks that He who went before you has left by the wayside for your guidance and your sustenance. If you want your days to be true, noble, holy, happy, manly, and Godlike, believe us, it is only when they all have flowing through them this conviction, ‘It is the Lord!’ that they all become so.

II. Then, secondly, only they who love, see Christ.

John, the Apostle of Love, knew Him first. In religious matters, love is the foundation of knowledge. There is no way of knowing a Person except love. The knowledge of God and the knowledge of Christ are not to be won by the exercise of the understanding. A man cannot argue his way into knowing Christ. No skill in drawing inferences will avail him there. The treasures of wisdom-earthly wisdom-are all powerless in that region. Man’s understanding and natural capacity- let it keep itself within its own limits and region, and it is strong and good; but in the region of acquaintance with God and Christ, the wisdom of this world is foolishness, and man’s understanding is not the organ by which he can know Christ. Oh no! there is a better way than that: ‘He that loveth not knoweth not God, for God is love.’ As it is, in feebler measure, with regard to our personal acquaintance with one another, where it is not so much the power of the understanding, or the quickness of the perception, or the talent and genius of a man, that make the foundation of his knowledge of his friend, as the force of his sympathy and the depth of his affection; so-with the necessary modification arising from the transference from earthly acquaintances to the great Friend and Lover of our souls in heaven-so is it with regard to our knowledge of Christ. Love will trace Him everywhere, as dear friends can detect each other in little marks which are meaningless to others. Love’s quick eye pierces through disguises impenetrable to a colder scrutiny. Love has in it a longing for His presence which makes us eager and quick to mark the lightest sign that He for whom it longs is near, as the footstep of some dear one is heard by the sharp ear of affection long before any sound breaks the silence to those around. Love leads to likeness to the Lord, and that likeness makes the clearer vision of the Lord possible. Love to Him strips from our eyes the film that self and sin, sense and custom, have drawn over them. It is these which hide Him from us. It is because men are so indifferent to, so forgetful of, their best Friend that they fail to behold Him, ‘It is the Lord!’ is written large and plain on all things, but like the great letters on a map, they are so obvious and fill so wide a space, that they are not seen. They who love Him know Him, and they who know Him love Him. The true eye-salve for our blinded eyes is applied when we have turned with our hearts to Christ. The simple might of faithful love opens them to behold a more glorious vision than the mountain ‘full of chariots of fire,’ which once flamed before the prophet’s servant of old-even the august and ever-present form of the Lord of life, the Lord of history, the Lord of providence. When they who love Jesus turn to see ‘the Voice that speaks with them,’ they ever behold the Son of Man in His glory; and where others see but the dim beach and a mysterious stranger, it is to their lips that the glad cry first comes, ‘It is the Lord!’

And is it not a blessed thing, brethren! that thus this high and glorious prerogative of recognising the marks of Christ’s presence everywhere, of going through life gladdened by the assurance of His nearness, does not depend on what belongs to few men only, but on what may belong to all? When we say that ‘not many wise men after the flesh, not many mighty, not many noble, are called’-when we say that love is the means of knowledge-we are but in other words saying that the way is open to all, and that no characteristics belonging to classes, no powers that must obviously always belong to but a handful, are necessary for the full apprehension of the power and blessedness of Christ’s Gospel. The freeness and the fullness of that divine message, the glorious truth that it is for all men, and is offered to all, are couched in that grand principle, Love that thou mayest know; love, and thou art filled with the fullness of God, Not for the handful, not for the elite of the world; not for the few, but for the many; not for the wise, but for all; not for classes, but for humanity-for all that are weak, and sinful, and needy, and foolish, and darkened He comes, who only needs that the heart that looks should love, and then it shall behold!

But if that were the whole that I have to say, I should have said but little to the purpose. It very little avails to tell men to love. We cannot love to order, or because we think it duty. There is but one way of loving, and that is to see the lovely. The disciple who loved Jesus was ‘the disciple whom Jesus loved.’ Generalise that, and it teaches us this, that

III. They love who know that Christ loves them.

His divine and eternal mercy is the foundation of the whole. Our love, brethren, can never be any thing else than our echo to His voice of tenderness than the reflected light upon our hearts of the full glory of His affection. No man loveth God except the man who has first learned that God loves him. ‘We love Him, because He first loved us.’ And when we say, ‘Love Christ,’ if we could not go on to say, ‘Nay, rather let Christ’s love come down upon you’-we had said worse than nothing. The fountain that rises in my heart can only spring up heavenward, because the water of it has flowed down into my heart from the higher level. All love must descend first, before it can ascend. We have, then, no Gospel to preach, if we have only this to preach, ‘Love, and thou art saved.’ But we have a Gospel that is worth the preaching, when we can come to men who have no love in their hearts, and say, ‘Brethren! listen to this-you have to bring nothing, you are called upon to originate no affection; you have nothing to do but simply to receive the everlasting love of God in Christ His Son, which was without us, which began before us, which flows forth independent of us, which is unchecked by all our sins, which triumphs over all our transgressions, and which will make us-loveless, selfish, hardened, sinful men-soft, and tender, and full of divine affection, by the communication of its own self.

Oh, then, look to Christ, that you may love Him! Think, brethren, of that full, and free, and boundless mercy which, from eternity, has been pouring itself out in floods of grace and loving-kindness over all creatures. Think of that everlasting love which presided at the foundation of the earth, and has sustained it ever since. Think of that Saviour who has died for us, and lives for us. Think of Christ, the heart of God, and the fullness of the Father’s mercy; and do not think of yourselves at all. Do not ask yourselves, to begin with, the question, Do I love Him or do I not? You will never love by that means. If a man is cold, let him go to the fire and warm himself. If he is dark, let him stand in the sunshine, and he will be light. If his heart is all clogged and clotted with sin and selfishness, let him get under the influence of the love of Christ, and look away from himself and his own feelings, towards that Saviour whose love shed abroad is the sole means of kindling ours. You have to go down deeper than your feelings, your affections, your desires, your character. There you will find no resting-place, no consolation, no power. Dig down to the living Rock, Christ and His infinite love to you, and let it be the strong foundation, built into which you and your love may become living stones, a holy temple, partaking of the firmness and nature of that on which it rests. They that love do so because they know that Christ loves them; and they that love see Him everywhere; and they that see Him everywhere are blessed for evermore. And let no man here torture himself, or limit the fullness of this message that we preach, by questionings whether Christ loves Him or not. Are you a man? are you sinful? have you broken God’s law? do you need a Saviour? Then put away all these questions, and believe that Christ’s personal love is streaming out for the whole world, and that there is a share for you if you like to take it and be blessed!

There is one last thought arising from the whole subject before us, that may be worth mention before I close. Did you ever notice how this whole incident might be turned, by a symbolical application, to the hour of death, and the vision which may meet us when we come thither? It admits of the application, and perhaps was intended to receive the application, of such a symbolic reference. The morning is dawning, the grey of night going away, the lake is still; and yonder, standing on the shore, in the uncertain light, there is one dim Figure, and one disciple catches a sight of Him, and another casts himself into the water, and they find ‘a fire of coals, and fish laid thereon, and bread,’ and Christ gathers them around His table, and they all know that ‘It is the Lord!’ It is what the death of the Christian man, who has gone through life recognising Christ everywhere, may well become:-the morning breaking, and the finished work, and the Figure standing on the quiet beach, so that the last plunge into the cold flood that yet separates us, will not be taken with trembling reluctance; but, drawn to Him by the love beaming out of His face, and upheld by the power of His beckoning presence, we shall struggle through the latest wave that parts us, and scarcely feel its chill, nor know that we have crossed it; till falling blessed at His feet, we see, by the nearer and clearer vision of His face, that this is indeed heaven. And looking back upon ‘the sea that brought us thither,’ we shall behold its waters flashing in the light of that everlasting morning, and hear them breaking in music upon the eternal shore. And then, brethren, when all the weary night-watchers on the stormy ocean of life are gathered together around Him who watched with them from His throne on the bordering mountains of eternity, where the day shines for ever-then He will seat them at His table in His kingdom, and none will need to ask, ‘Who art Thou?’ or ‘Where am I?’ for all shall know that ‘It is the Lord!’ and the full, perfect, unchangeable vision of His blessed face will be heaven!

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

21:7 “It’s the Lord!” John recognized Jesus, probably remembering that a miracle like this had happened before (Luke 5:1-11). • Peter, who had stripped off his clothes while working, put on his tunic in order to meet the Lord.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 21:7. Λέγει, saith) A quiet life more quickly observes Divine things, than an active life: and yet this latter furnishes an opportunity of doing so, and does not fail to produce fruit in the case of saints.—ἐπενδύτην) Suidas explains ἐπενδύτης as τὸ ἐσώτατον ἱμάτιον, the inmost garment. But the LXX. render by the word ἐπενδύτης, מעיל (the long upper garment worn by persons of rank).—διεζώσατο, girt on himself) Peter [did so, because he] reverenced the presence of the Lord, whereas he had been previously engaged with his fellow-disciples in a more familiar manner.—γυμνὸς) He had script off (whilst fishing with his fellow-disciples) τὸν ἐπενδύτην.[401]—ἜΒΑΛΕΝ ἙΑΥΤῸΝ ΕἸς ΤῊΝ ΘΆΛΑΣΣΑΝ, he cast himself into the sea) being likely to reach the Lord sooner by swimming than by ship. Comp. Mat 14:28, “Peter said, Lord, if it be Thou, bid me come unto Thee on the water.”[402] The love of Jesus draws one through fires and waves.

[401] Wahl Clav. New Testament makes it the upper tunic, somewhat approaching to the pallium or toga, and put on between the shirt and the outer garments, and therefore different from the shirt or chemise, χιτώνισκος or ὑποδύτης. Th. ἐπὶ and ἐνδύω.—E. and T.

[402] Archbishop Whately, in a MS. note kindly furnished to me, observes, that “εἰς, with the Accusative, probably means on, upon, not into. Had Peter been going to wade or swim, he would not have grit on his coat, but rather thrown it off (unless, as Beng. suggests, from reverence to the Lord). He received, probably, an intimation, that he should now perform the miracle in which his faith had formerly failed”—viz. walking ON the water.—E. and T.

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

Joh_21:7. Πάλιν τὰ ἰδιώματα τῶν οἰκείων ἐπιδείκνυνται τρόπων οἱ μαθηταὶ Πέτρος καὶ Ἰωάννης. Ὁ μὲν γὰρ θερμότερος, ὁ δὲ ὑψηλότερος ἦν· καὶ ὁ μὲν ὀξύτερος ἦν, ὁ δὲ διορατικώτερος. Διὰ τοῦτο ὁ μὲν Ἰωάννης πρῶτως ἐπέγνω τὸν Ἰησοῦν· ὁ δὲ Πέτρος πρῶτος ἦλθε πρὸς αὐτόν, Chrysostom. Comp. Joh_20:3 ff.

τὸν ἐπενδύτην διεζώσατο] He had laid aside the ἐπενδύτης, and was in so far naked, which, however, does not prevent his having on the shirt, χιτωνίσκος, according to the well-known usage of γυμνός,[280] nudus, and עַרוּם (see Perizonius, ad Ael. V. H. vi. 11; Cuper. Obss. i. 7, p. 39, Interpp. zu Jes. xxx. 2; Grotius in loc). In order, however, not to appear unbecomingly in his mere shirt before Jesus, he girded around him the ἐπενδύτης, i.e. he drew it on, so that he gathered it together by means of a girdle on his body. Hengstenberg says incorrectly: he had the ἘΠΕΝΔΎΤ. on, and only girded himself in the same (accus. of closer definition), in order to be able to swim the better. The middle with accus. of a garment always denotes to gird oneself therewith (Lucian, Somm. 6, de conscrib. hist. 3). Comp. περιζώννυσθαι, Rev_1:13. The ἐπενδύτης is not equivalent to χιτών (Fischer, Kuinoel, Bretschneider), but an overwrap, an overcoat. Any garment drawn over may be so called (see the LXX. in Schleusner, Thes. II. p. 436; Soph, fragm. in Pollux, vii. 45; Dind. 391, comp. ἘΠΈΝΔΥΜΑ in Plut. Alex. 32); it was, however, according to Nonnus and Theophylact, in the case of fishermen, and according to the Talmud, which has even appropriated to itself the word אטונדתא, in the case of workmen generally, a linen article of clothing (possibly a short frock or blouse) which, according to the Talmud, was worn, provided with pockets, over the shirt (according to Theophylact, also over other articles of clothing). See especially Drusius in loc. According to Euth. Zigabenus, it reached to the knees, and was without sleeves.

γυμνός] He had, in point of fact, no other clothing on except the mere shirt (comp. Dem. 583. 21 : γυμνὸν ἐν τῷ χιτωνίσκῳ); for precisely διὰ τὴν γύμνωσιν (Theodoret, Heracleus) he quickly put on the ἐπενδύτης, which had been laid aside during his work.

He reached the land swimming, not walking on the water (Grotius and several others), which is an imported addition. The ἔβαλεν ἑαυτόν graphically represents the rapid self-decision.

[280] This also in opposition to Godet, according to whom Peter was quite naked. This would have been disgraceful even amongst barbarians. See Krüger on Thuc. i. 6. 4.

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 21:7 . This sudden change of fortune John at once traced to its only possible source, Ὁ Κύριός ἐστι . “Vita quieta citius observat res divinas quam activa.” Bengel. Σίμων οὖν … θάλασσαν . The different temperaments of the two Apostles as here exhibited have constantly been remarked upon; as by Euthymius, “John had the keener insight; Peter the greater ardour”. Peter τὸν ἐπενδύτην διεζώσατο . Some writers identify the ἐπενδύτης with the inner garment or χίτων , others suppose it was the outer garment or ἱμάτιον . And the reason assigned, ἦν γὰρ γυμνός , they say, is that he had only the χίτων . That one who was thus half-dressed might be called γυμνός is well known (see Aristoph., Clouds , 480); but it was not the outer garment round which the belt was girt, but the inner. And besides, Peter must often have appeared before Jesus in their boat expeditions without his upper garment. And to put on his Tallith when about to plunge into the sea was out of the question. He was rowing, then, with as little on as possible, probably only a subligaculum or loin-cloth, and now picks up his ἐπενδύτης , a garment worn by fishers (Theophylact), and girds it on, and casts himself into the sea.

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

7. The characteristics of the two Apostles are again delicately yet clearly given (Joh 20:2-9): S. John is the first to apprehend; S. Peter the first to act, and with impulsive energy [12]. Perhaps S. Peter’s haste to reach his Lord and S. John’s abiding in the boat to finish the fishing is meant to symbolize the early martyrdom foretold to the one (Joh 21:18) and the indefinite abiding suggested of the other (Joh 21:22).

ὁ κύρ. ἐστιν. For the third and last time S. John speaks in his own narrative: comp. Joh 1:38, Joh 13:25. The interval in time and thought between ‘Rabbi, where abidest thou?’ and ‘It is the Lord!’ sums up the contents of the Gospel.

ἐπενδύτης (here only in N.T.) is neither the ἰμάτιον nor the χιτών, but the workman’s ‘frock’ or ‘blouse,’ which he gathered round him “with instinctive reverence for the presence of his Master” (Westcott). Γυμνός need not mean more than ‘stripped’ of the upper garment. “No one but an eyewitness would have thought of the touch in Joh 21:7, which exactly inverts the natural action of one about to swim, and yet is quite accounted for by the circumstances” (Sanday).

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.

Vv. 7, 8. “Then that disciple whom Jesus loved says to Peter, It is the Lord! Simon Peter, when he heard that it was the Lord, put on his garment and girded himself (for he was naked); and he cast himself into the sea. 8But the other disciples came with the boat (for they were not far from the land but about the distance of two hundred cubits), dragging the net with the fishes.”

How characteristic of the two apostles are the features which appear in these two simple incidents! John contemplates and divines; Peter acts and springs forward. “It will not fail to be noticed,” says Reuss, “that Peter has need to be instructed by John;” which means that by this detail the author seeks to elevate John above Peter. But in all that follows (Joh 21:7; Joh 21:11; Joh 21:15-17; Joh 21:19) everything tends, on the contrary, to give Peter the first rank. What results from this is simply that the story tends to characterize the two principal apostles by their different gifts, as they afterwards showed themselves throughout their whole career: Peter, the man of missionary activity; John, of contemplative knowledge.

The garment called ἐπενδύτης is an intermediate one between the χιτών, the under garment, the shirt, and the ἱμάτιον, the outer garment, the mantle; it is the blouse of the workman. After having taken it off, Peter was really naked, except for the subligaculum, the apron, required for decency. But we may also hold, with Meyer, that he had kept on an undergarment; the Greek usage of the wordγυμνός, naked, authorizes this sense. The word διεζώσατο, literally, he girded himself, includes the two ideas ofputting on the garment and fastening it.

While Peter springs into the water and swims to the Lord, John remains with the other disciples in the boat. Πλοιαρίῳ, a local dative (Meyer), or, better perhaps, instrumental: by means of the boat (in contrast with Peter, who had thrown himself into the water to swim). They simply drew the net. The forexplains how they could have recourse to this means: They were not far distant from the shore. Two hundred cubits make nearly a hundred metres (somewhat more than a hundred yards). Από is not used for measuring distance except in our Gospel (Joh 11:18) and in the Apocalypse (Joh 14:20), as Hengstenberg remarks. The same author observes that the terms πλοῖον and πλοιάριον are used alternately in this section, as in Joh 6:17 ff.

It has been supposed that this story of a miraculous fishing refers to the same event as the similar story in Luk 5:4 ff.; some (Strauss, Weisse, etc.) seeing in John’s story a free reproduction of Luke’s; others, as Weiss, finding rather in Luke’s story an anticipatory reminiscence of the event related in John 21. The transposition of a fact in the evangelic history would undoubtedly not be an impossibility. But how can we believe that Peter throwing himself into the water to go to Jesus standing on the shore is only a variation of Peter prostrate on his knees before Him in the boat and saying to Him: “Depart from me, for I am a sinner!” etc., etc.? I think rather that, when Jesus wished to reinstate Peter and place him again at the head of his brethren in the work of the apostolic office, He did so through recalling to his mind, by this magnificent draught of fishes, the circumstances of his first call, and, through encouraging him, by the renewal of this symbol of the unprecedented successes which would crown his work, to give himself anew entirely to this task.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

It was a linen garment, which could not let his swimming.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

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 7. 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 1Sa 19:24, when Saul had put off his ιματια, 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 2Sa 6:14; 2Sa 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.

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

7. Therefore the disciple whom Jesus loved saith to Peter. The Evangelist shows, by his example, that it is our duty to raise our hearts to God, whenever we succeed in any thing beyond our expectation; because we ought instantly to remember that this act of kindness has flowed from the favor of Him who is the Author of every blessing. That holy recognition of the grace of God, which dwelt in the heart of John, led him also to the knowledge of Christ; for he does not perceive Christ with his eyes, but, being convinced that the great multitude of fishes has been brought to him by the hand of God, he concludes that it was Christ who had guided his hands. But, as John goes before Peter in faith, so Peter afterwards excels him in zeal, when, disregarding personal danger, he throws himself into the lake. The rest follow in the ship. True, all come to Christ at length, but Peter is actuated by a peculiar zeal in comparison of the others. Whether he crossed over to the shore by walking or by swimming, is uncertain; but let us rest satisfied with knowing that the act of leaving the ship and going on shore was not the result of folly and rashness, but that he advanced beyond the others in proportion to his zeal.

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.

(7) Therefore that disciple whom Jesus loved saith unto Peter.—Comp. Introduction, p 375. The traits of character which have before met us are exactly preserved here. John, true to the life of contemplation, is first to trace in the present draught of fishes an analogy with the earlier one, and to discern that the Master who spoke then is present now. Peter, true to the life of action, is first to rush into that Master’s presence when he is told that it is the Lord.

He girt his fisher’s coat unto him (for he was naked).—That is, as the words in the original clearly imply, he put on, and girded round his body the garment which workmen customarily used. This seems to have been a kind of linen frock worn over the shirt, and the Talmud has adopted the Greek word here used to express it. The word occurs nowhere else in the New Testament, and the rendering “fisher’s coat” probably gives a correct idea of what is meant.

The common usage of the Greek and Hebrew words answering to the English word “naked,” makes it probable that St. Peter was wearing some under-garment, and that reverence for the Lord, into whose presence he is about to go, led him to add to this the outer frock. (Comp. Act_19:12.)

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

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.

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

7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.

Ver. 7. Therefore that disciple, &c.] Now they see the cause why, till then, they caught nothing was, that they might the better know him to be the Lord. God will one day let us see that he in very faithfulness afflicts us; and that however it seems so for a season, it is not in vain to have sought his face. John knew not our Saviour by sight here, but by the multitude of fishes that came to hand by his direction. The Rochellers might easily see as much, when they were miraculously relieved by that shoal of shell fish cast upon their shore in a strait siege, whereby their city was miraculously preserved.

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.

Therefore that disciple whom Jesus loved - John, Joh 13:23.

It is the Lord - He was convinced, perhaps, by the apparent miracle, and by looking more attentively on the person of one who had been the means of such unexpected and remarkable success.

His fisher’s coat - His upper or outer garment or tunic, in distinction from the inner garment or tunic which was worn next the skin. In the case of Peter it may have been made of coarse materials such as fishermen commonly wore, or such as Peter usually wore when he was engaged in this employment. Such garments are common with men of this occupation. This outer garment he probably had laid aside.

He was naked - He was undressed, with nothing on but the undergarment or tunic. The word does not require us to suppose a greater degree of nakedness than this. See the Mar 14:51 note; also 1Sa 19:24 note.

Did cast himself into the sea - With characteristic ardor, desirous of meeting again his Lord, and showing his affection for him.

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

It is the Lord. St. John 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.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

There is a great dispute amongst critical writers what this

fisher’s coat was; whether a loose coat, or the garment next his skin, or a fisherman’s slop. It is a point not worth the disputing: it was some garment that might modestly cover him when he came to Jesus, and yet not hinder him in his swimming.

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

7. Therefore—The similarity of the transaction to the former miraculous draught of fishes now awakens in John a closer scrutiny of the stranger’s person, and he pronounces It is the Lord. Faith often produces love, and love often produces faith. Faith and love produce in John but a regular action; in impulsive Peter they work a bold irregular performance.

His fisher’s coat—A light, short, linen, armless frock, usually flung over the other dress or undress.

Naked—Undressed of his ordinary apparel; stripped to his waistcoat. So the word naked is used in both classical and biblical writings. (See note on Mar_14:52.) But Mr. Tristam encountered at or near this very spot a set of fishermen perfectedly naked. So oppressive are the government taxes that the fishermen, too poor to own boats, (but two boats are on the lake,) carry out their net lines by swimming out and back. But such a custom could not have existed at the flourishing period of John’s history.

Cast himself into the sea—The water is doubtless of a fordable depth, and Peter will wade or swim ashore to meet the Lord.

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

Therefore, as a distinct consequence of the vivid reminiscence of the past; with sudden intuition given to him by the event, and a fresh realization of the identity of the risen Lord with the Master Jesus, that disciple therefore whom Jesus loved who must have been either one of the sons of Zebedee or one of the two unnamed disciples. The latter supposition is inapposite from the intimacy between Peter and John, which the synoptic narrative, and references in the Acts and Galatians it., have recorded; that disciple and no other, the one so often referred to, one of the seven, saith unto Peter, It is the Lord. Had he not again and again done wondrous things of power, wisdom, and love on this very spot, in these very waters? So John comes intuitively and with true insight to the sacred truth and reality, and his conduct is again contrasted wonderfully with the energetic and impulsive Peter. (Joh_20:5, Joh_20:6) The same relative characteristics of the two apostles have been preserved throughout the fivefold narrative. Such a contrast so delicately and persistently sustained lends certainty to the objective reality. Accordingly Simon Peter, when he heard, It is the Lord for the words flashed conviction into him hurried at once to put his new idea to practical proof. The word of John satisfied him, and, not seeing for himself what John saw with mental eye, he accepted the joyful news, and was the first to spring into the sea, and, with his usual energy, to cast himself at his Master"s feet. He girt his coat about him (for he was naked). The word gunov does not mean perfectly nude. A man who had simply the citwn or tunic upon him was practically thus regarded. The word gumnov occurs in Isa_20:2 1Sa_19:24 Job_24:10 in the same sense. The proper name for the tunic, or garment next the skin, was upoduthv , and that which was put over the tunic was ependuthv and ependuma (Meyer and Wettstein, in loc.). The Talmud has Aramaized the word, calling it atdgpa (ependetha), and used it for the workman"s frock or blouse, often without sleeves, and fastened with a girdle. Dr. Salmond truly says that this reference to an act which to ordinary men would have suggested a different arrangement of dress, reveals the eye-witness. Hengstenberg suggests that Peter simply girded his upper garment for the purpose of swimming more easily; but, as Luthardt observes, with this ependuthv already upon him, he would not have been "naked" And he cast himself into the sea, intending, whatever might be the fate of the laden net, to be the first to greet and worship the Lord. Of the reception he met with John says nothing: he knew nothing. The Lord had some special instruction for him a little later. It is not in harmony with the words, as Gerhard supposed, that Peter walked triumphantly upon the waters. Not a hint of it occurs. The hundred yards were rapidly covered, either by swimming or wading to the shore meanwhile.

HOMILIES BY J.R. THOMSON Ver. 7. The cry of joyful recognition.

First uttered by John when he discerned the form of his beloved Master upon the beach of the Galilaean lake, this exclamation has passed into the hearts and the lips of all Christian people, who, amidst the various scenes of life, have recognized their Savior"s presence, and have ever been wont to acknowledge with reverential faith, "It is the Lord!" The circumstances in which the words were uttered, as well as the words themselves, are full of instruction, suggestion, and comfort.

I How JESUS COMES TO BE HIDDEN. Others, beside the twelve, have for a time failed to recognize the Son of God.

1. It may be through human misapprehension. Many there are who never really see and know Jesus. They misunderstand his character and purposes, his disposition with reference to themselves; and consequently they remain altogether estranged from him.

2. It may be through human unbelief. Men may, and do, deliberately draw a veil between themselves and Christ. Their sins, their unspirituality, are a complete barrier to their really knowing him; they are without the receptiveness and sympathy which are necessary in order to such knowledge.

3. It may be through human perplexity and despondency. In the case of the disciples this seems to have been the explanation of their failure to perceive at once that the form upon the shore was that of their Lord. Their minds were preoccupied with their own distress, uncertainty, and troubles. And thus they were for a while blind to that very presence which alone could bring them relief and blessing.

II HOW JESUS COMES TO BE RECOGNIZED. He was hidden for a short season from the eyes even of his own attached friends; but the hiding was not for long. Nor will he fail to make his nearness and his grace known to those who are prepared to receive the revelation. This he does:

1. By the voice of Divine authority in which he speaks. There was command in the tones of Jesus when he bade the fishers let down their net. He never speaks however graciously and with however much of encouragement and kindly invitation save in a manner divinely authoritative. And the true disciples recognize that royal tone.

2. By the language of sympathy and love which he uses. As Jesus pitied the poor fishermen who had toiled all night in vain; as he addressed them as his children, and showed commiseration; so does he ever appeal to the tenderest feelings of human hearts, awakening the response which love gives to love.

3. By the provision which he makes for the needs of his own. There is a practical aspect in the spiritual ministry of the Savior. He provided breakfast for the disciples; how could he have given them a homelier welcome? Thus does he give his flesh for the life of the world. His Deity is recognized in his devotion and sacrifice. They who once see what he has done for man can never doubt who he is.

III How THE RECOGNIZED JESUS IS GREETED. With the cry, "It is the Lord!" This is:

1. The cry of faith, on discovering in him the Truth of God. The long-looked-for vision breaks upon the soul. He who has been desired draws near.

2. The cry of obedience, as his will is felt to be authoritatively binding. He speaks the language of command; and the obedient soldier adopts the wish as law, and does the bidding of his Captain; for "it is the Lord!

3. The cry of submission and resignation, as his hand is discerned in the chastisements of life. Let a man say, "It is fate!" or, "It is fortune!" and how can he submit with profit? But let him say, "It is the Lord!" and he will add, "Let him do as seemeth good in his sight.

4. The cry of witness, as Christ"s presence is proclaimed to all around. It is the mission of the Church to all the world, to direct attention to the world"s Savior and Lord.

IV HOW THE RECOGNIZED JESUS REWARDS HIS FAITHFUL DISCIPLES.

1. With his society and friendship.

2. With his liberality and bounty, by which all their spiritual wants are supplied.

3. With his power and benediction upon the life and work of each one who acknowledges and serves him.

4. With the final vision of his face. They who have seen him by faith on earth shall see him as he is above. Blessed, rapturous, shall be the recognition, when the disciple shall open his eyes in heaven, and shall exclaim, "It is the Lord! T.

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

Peter girt on his upper coat (for he was stript of it before) - Reverencing the presence of his Lord: and threw himself into the sea - To swim to him immediately. The love of Christ draws men through fire and water.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. The great zeal and forwardness of Peter: hearing that it was Christ, he leaps into the sea to get to him. O how inviting, attractive, and alluring, is a sight of Christ! It will make those that know him break through all difficulties to come unto him. It is not a sea of water, no, nor seas of blood, that can keep a zealous soul at a distance from Christ: When Peter heard that it was the Lord, he girt his coat, and cast himself into the sea.

Observe, 2. What a complication of miracles were here: as soon as they came to land they discerned another miracle, viz. a fire of coals, and fish laid on, and bread, all created and produced by Christ out of nothing, at this time, as an evidence of his divine power; for before they could get the fish to shore, they saw fish broiling upon coals, which makes it evident that these were none of the fish which they had catched.

Christ, when he pleases for the benefit and comfort of his people, will work miracle upon miracle, mercy upon mercy, one wonder upon the head of another; for here, after a miracle at sea, they met with another miracle at land: As soon as they came to land they saw a fire.

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

7. It is the Lord. Until the net was thus filled, the Lord was not recognized in the dim light. John first knew him.

Two hundred cubits. About one hundred yards.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

loved

This is love that comes from God and is focused on the good of others, even when it does not benefit oneself. This kind of love cares for others, no matter what they do.

he tied up his outer garment

"he secured his outer garment around him" or "he put on his tunic"

for he was undressed

This is background information. Peter had taken off some of his clothes to make it easier to work, but now that he was about to greet the Lord, he wanted to wear more clothing. AT: "for he had taken off some of his clothes" (See: Background Information)

threw himself into the sea

Peter jumped into the water and swam to shore. AT: "jumped into the sea and swam to shore" (See: Assumed Knowledge and Implicit Information)

threw himself

This is a idiom that means Peter jumped into the water very quickly. (See: Idiom)

for they were not far from the land, about two hundred cubits off

This is background information. (See: Background Information)

two hundred cubits

"90 meters." A cubit was a little less than half a meter. (See: Biblical Distance)

translationWords

love

lord

Peter

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

7.] The οὖν here seems distinctly to allude to the former occasion—the similarity of the incident having led the beloved Apostle to scrutinize more closely the person of Him who spoke to them. διορατικώτερος μὲν ὁ Ἰωάννης … θερμότερος δὲ ὁ Πέτρος. διὸ γνωρίζει μὲν αὐτὸν ὁ Ἰωάννης πρὸ τοῦ Πέτρου· ἔξεισι δὲ πρὸς αὐτὸν ὁ Πέτρος πρὸ τοῦ Ἰωάννου.

τὸν ἐπενδ. διεζ.] He bound round him his fisher’s coat or shirt, to facilitate his swimming.

ἦν γὰρ γυμ., i.e. as above, he was stripped for his fisher’s work;—[some say] without his upper garment. Some [more probably] take it literally, and understand that he girt round him his ἐπενδύτης as a subligaculum. Theophyl.,—ἐπενδ. λινοῦν τι ὀθόνιον, ὃν οἱ Φοίνικες κ. οἱ Σύροι ἁλιεῖς περιελίττουσιν ἑαυτοῖς.

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

7. We have identified the Beloved Disciple with John the son of Zebedee (see on 13:23, and Introd., pp. xxxv ff.). This identification agrees well with the statement of v. 2 that the sons of Zebedee were present on this occasion; although v. 2 does not by itself prove this, for the Beloved Disciple might be one of the two innominati.

The Beloved Disciple is the first to recognise Jesus, while Peter is the first to act on the knowledge that the stranger on the beach is He. This is entirely congruous with all that the Gospels tell of the two men, the one a spiritual genius, the other an eager, impulsive, warm-hearted leader.

ὁ κύριός ἐστιν. See on 4:1.

Σίμων οὖν Πέτρος. See on v. 3.

Peter, while working the boat and the nets, was γύμνος, i.e. he was naked except for a waist-cloth; but before leaping into the water, he threw on his upper garment, and fastened it with a belt. ἐπενδύτης is not found elsewhere in the N.T., but cf. 1Sa 18:4 where Jonathan presents David with his ἐπενδύτης as a personal gift. Meyer says that the Talmud takes over the word in the form אפונדתא, using it to describe a labourer’s frock.

The verb διεζώσατο signifies that Peter tucked the garment up into his girdle before he waded ashore in the shallow water (cf. 13:4).

Syr. sin. adds, after the words “he cast himself into the sea,” the gloss “and came swimming.” The paraphrase of Nonnus also speaks of Peter swimming; and this may be intended by the Greek, but in fact the ἐπενδύτης or long garment which Peter put on would only have been an impediment if he had to swim ashore.1

Nothing is said of any conversation between Peter and the Risen Jesus at this point of the story (cf. contra, Luk 5:8).

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

Fisher's coat [επενδυτην] . An upper garment or blouse. Only here in the New Testament. In the Septuagint, 1Sa 18:4, the robe which Jonathan gave to David. 2Sa 13:18, the royal virgin garment of Tamar. The kindred verb, ejpenduomai, occurs twice (2Co 5:2, 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.

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