21:1-14 Christ makes himself known to his people, usually in his ordinances; but sometimes by his Spirit he visits them when employed in their business. It is good for the disciples of Christ to be together in common conversation, and common business. The hour for their entering upon action was not come. They would help to maintain themselves, and not be burdensome to any. Christ's time of making himself known to his people, is when they are most at a loss. He knows the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Divine Providence extends itself to things most minute, and those are happy who acknowledge God in all their ways. Those who are humble, diligent, and patient, though their labours may be crossed, shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles. And there is nothing lost by observing Christ's orders; it is casting the net on the right side of the ship. Jesus manifests himself to his people by doing that for them which none else can do, and things which they looked not for. He would take care that those who left all for him, should not want any good thing. And latter favours are to bring to mind former favours, that eaten bread may not be forgotten. He whom Jesus loved was the first that said, It is the Lord. John had cleaved most closely to his Master in his sufferings, and knew him soonest. Peter was the most zealous, and reached Christ the first. How variously God dispenses his gifts, and what difference there may be between some believers and others in the way of their honouring Christ, yet they all may be accepted of him! Others continue in the ship, drag the net, and bring the fish to shore, and such persons ought not to be blamed as worldly; for they, in their places, are as truly serving Christ as the others. The Lord Jesus had provision ready for them. We need not be curious in inquiring whence this came; but we may be comforted at Christ's care for his disciples. Although there were so many, and such great fishes, yet they lost none, nor damaged their net. The net of the gospel has enclosed multitudes, yet it is as strong as ever to bring souls to God.

Verse 7. - 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 (John 20:5, 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 γυνός does not mean perfectly nude. A man who had simply the χιτών or tunic upon him was practically thus regarded. The word γυμνός occurs in Isaiah 20:2; 1 Samuel 19:24; Job 24:10 in the same sense. The proper name for the tunic, or garment next the skin, was ὑποδύτης, and that which was put over the tunic was ἐπενδύτης and ἐπένδυμα (Meyer and Wettstein, in loc.). The Talmud has Aramaized the word, calling it אפגדתא (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 ἐπενδύτης 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.

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.

7-11. that disciple whom Jesus loved, said, It is the Lord—again having the advantage of his brother in quickness of recognition (see on [1927]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.

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