6 He said to them, “Cast the net on the right side of the boat, and you will find some.” They cast it therefore, and now they weren’t able to draw it in for the multitude of fish.
7 That disciple therefore whom Jesus loved said to Peter, “It’s the Lord!” So when Simon Peter heard that it was the Lord, he wrapped his coat around himself (for he was naked), and threw himself into the sea.
8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish.
9 So when they got out on the land, they saw a fire of coals there, with fish and bread laid on it.
10 Jesus said to them, “Bring some of the fish which you have just caught.”
11 Simon Peter went up, and drew the net to land, full of one hundred fifty-three great fish. Even though there were so many, the net wasn’t torn.
12 Jesus said to them, “Come and eat breakfast!” None of the disciples dared inquire of him, “Who are you?” knowing that it was the Lord.
13 Then Jesus came and took the bread, gave it to them, and the fish likewise.
14 This is now the third time that Jesus was revealed to his disciples after he had risen from the dead.
15 So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.”
16 He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.”
17 He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.
18 Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you and carry you where you don’t want to go.”
19 Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, “Follow me.”
20 Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus loved, the one who had also leaned on Jesus’ chest at the supper and asked, “Lord, who is going to betray you?”
21 Peter, seeing him, said to Jesus, “Lord, what about this man?”
22 Jesus said to him, “If I desire that he stay until I come, what is that to you? You follow me.”
23 This saying therefore went out among the brothers that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?”
24 This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
25 There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn’t have room for the books that would be written.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 21:15–17That which most of all attracts the Divine love is care and love for our neighbor. … Our Lord remembers no more his sin in denying Him, or brings that as a charge against him … show forth that love which you have evidenced throughout, and that life which you said you would lay down for Me, lay down for the sheep. … A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him. … He was afraid perhaps of receiving a reproof again for professing to love more than he did.
That which most of all attracts the Divine love is care and love for our neighbor. … Our Lord remembers no more his sin in denying Him, or brings that as a charge against him … show forth that love which you have evidenced throughout, and that life which you said you would lay down for Me, lay down for the sheep. … A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him. … He was afraid perhaps of receiving a reproof again for professing to love more than he did.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 21:15–17 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 21:25This is said to show the power of Him Who did the miracles; i. e that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.
This is said to show the power of Him Who did the miracles; i. e that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 21:24–25 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 21:18–19That is, shall be crucified. … He wished to be released from the body, and be with Christ; but, if it were possible, he wished to attain to eternal life without the pains of death; to which he went against his will, but conquered by the force of his will, and triumphing over the human feeling, so natural a one, that even old age could not deprive Peter of it. … He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter’s salvation, and then Peter die for Christ’s Gospel.
That is, shall be crucified. … He wished to be released from the body, and be with Christ; but, if it were possible, he wished to attain to eternal life without the pains of death; to which he went against his will, but conquered by the force of his will, and triumphing over the human feeling, so natural a one, that even old age could not deprive Peter of it. … He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter’s salvation, and then Peter die for Christ’s Gospel.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 21:18 (from the Tractates on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on John 21:6–11Christ here exhibited two proofs of his Divine power. The first consisted in their taking so large a draught of fishes; and the second was, when, by his concealed power, he preserved the net whole, which otherwise must unavoidably have been broken in pieces. … As to the number of the fishes, we ought not to look for any deep mystery in it. … 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. … 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.
Christ here exhibited two proofs of his Divine power. The first consisted in their taking so large a draught of fishes; and the second was, when, by his concealed power, he preserved the net whole, which otherwise must unavoidably have been broken in pieces. … As to the number of the fishes, we ought not to look for any deep mystery in it. … 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. … 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, Commentaries, on 21:6 and 21:7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 21:12–13He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine. … See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. … He carved for them, as the master of the feast, Joh 21:13. … The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely.
He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine. … See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. … He carved for them, as the master of the feast, Joh 21:13. … The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely.
Matthew Henry, Commentary on the Whole Bible, on 21:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 21:15–17Thirdly, The second and third time that Christ put this question, 1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. … In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me - Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philō se - I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly? … He was grieved when Christ asked him the third time, Lovest thou me? Joh 21:17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent.
Thirdly, The second and third time that Christ put this question, 1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. … In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me - Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philō se - I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly? … He was grieved when Christ asked him the third time, Lovest thou me? Joh 21:17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent.
Matthew Henry, Commentary on the Whole Bible, on 21:15–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on John 21:15–17Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession. … It is remarkable that … our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly … and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more."
Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession. … It is remarkable that … our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly … and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more."
Adam Clarke, Commentary on the Holy Bible, on 21:15–16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 21:21–23From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic.
From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 21:22; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
John 21
John 21:6–25, World English Bible
John 21 in the Bible · Told in the Story: Chapter 59, Breakfast on the Shore
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 21:15–17That which most of all attracts the Divine love is care and love for our neighbor. … Our Lord remembers no more his sin in denying Him, or brings that as a charge against him … show forth that love which you have evidenced throughout, and that life which you said you would lay down for Me, lay down for the sheep. … A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him. … He was afraid perhaps of receiving a reproof again for professing to love more than he did.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 21:15–17 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 21:25This is said to show the power of Him Who did the miracles; i. e that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 21:24–25 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 21:18–19That is, shall be crucified. … He wished to be released from the body, and be with Christ; but, if it were possible, he wished to attain to eternal life without the pains of death; to which he went against his will, but conquered by the force of his will, and triumphing over the human feeling, so natural a one, that even old age could not deprive Peter of it. … He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter’s salvation, and then Peter die for Christ’s Gospel.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 21:18 (from the Tractates on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on John 21:6–11Christ here exhibited two proofs of his Divine power. The first consisted in their taking so large a draught of fishes; and the second was, when, by his concealed power, he preserved the net whole, which otherwise must unavoidably have been broken in pieces. … As to the number of the fishes, we ought not to look for any deep mystery in it. … 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. … 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, Commentaries, on 21:6 and 21:7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 21:12–13He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine. … See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. … He carved for them, as the master of the feast, Joh 21:13. … The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely.
Matthew Henry, Commentary on the Whole Bible, on 21:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 21:15–17Thirdly, The second and third time that Christ put this question, 1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. … In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me - Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philō se - I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly? … He was grieved when Christ asked him the third time, Lovest thou me? Joh 21:17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent.
Matthew Henry, Commentary on the Whole Bible, on 21:15–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on John 21:15–17Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession. … It is remarkable that … our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly … and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more."
Adam Clarke, Commentary on the Holy Bible, on 21:15–16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 21:21–23From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 21:22; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.