St John Chapter xxi : Verses 10-14
Contents
- St John Chapter xxi. 10-14 : Douay-Rheims (Challoner) text, Greek (SBLG) & Latin text (Vulgate);
- Annotations based on the Great Commentary of Cornelius A Lapide.
St John Chapter xxi. 10-14
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| Bring hither of the fishes which you have now caught. J-J Tissot. Brooklyn Museum. |
11 Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.
12 Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask him: Who art thou? knowing that it was the Lord.
13 And Jesus cometh and taketh bread, and giveth them, and fish in like manner.
14 This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead.
10 λέγει αὐτοῖς ὁ Ἰησοῦς· Ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν.
10 Dicit eis Jesus : Afferte de piscibus, quos prendidistis nunc.
11 ἀνέβη ⸀οὖν Σίμων Πέτρος καὶ εἵλκυσεν τὸ δίκτυον ⸂εἰς τὴν γῆν⸃ μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον.
11 Ascendit Simon Petrus et traxit rete in terram, plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete.
12 λέγει αὐτοῖς ὁ Ἰησοῦς· Δεῦτε ἀριστήσατε. οὐδεὶς ⸀δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν· Σὺ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν.
12 Dicit eis Jesus : Venite, prandete. Et nemo audebat discumbentium interrogare eum : Tu quis es? scientes, quia Dominus est.
13 ⸀ἔρχεται ⸀ὁ Ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως.
13 Et venit Jesus, et accipit panem, et dat eis, et piscem similiter.
14 τοῦτο ἤδη τρίτον ἐφανερώθη ⸀ὁ Ἰησοῦς τοῖς ⸀μαθηταῖς ἐγερθεὶς ἐκ νεκρῶν.
14 Hoc jam tertio manifestatus est Jesus discipulis suis cum resurrexisset a mortuis.
Annotations
10. Jesus saith to them: Bring hither of the fishes which you have now caught. This He did that they all might perceive the multitude of the fish and the greatness of the miracle.
Mystically, S. Augustine (Tract. 123) says, “The broiled fish is Christ in His Passion. He is the Bread which came down from heaven. With Him the Church is incorporated for the attainment of everlasting bliss, according as it is said, Bring of the fish which ye have taken, that all we who have this hope through that seven-fold number of disciples, by which the whole company of the faithful is figured, might know that we have a share in so great a sacrament, and are partakers of the same blessedness.”
11. Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. Peter is mentioned as the leader of the rest. For he could not have drawn the net laden with so many great fishes (to land) by himself. Though indeed S. Gregory and Rupertus think that he did do this alone, though not by his own strength, but by Divine assistance. And thereby Peter’s Primacy is intimated. For he is the first to call his companions to fish. He first came to Christ. He was the first also to draw up the net, that it might be signified that all fishes, that is to say, all the faithful, ought to be drawn and ruled by Peter. John therefore was the more beloved, but Peter the more honoured by Christ, and by Him set over the rest. So subjects (spiritual) are now and again more holy than their rulers, but rulers are more exalted, and more eminent in authority than their subjects.
great fishes, one hundred and fifty-three: Why were there exactly one hundred and fifty-three? S. Jerome gives (in Ezek. xlvii. 9) the literal reason; because there are just that number of different kinds of fish. This is what he says, “Those who have written about animated nature say that there are an hundred and fifty-three kinds of fish. One of each of these kinds was caught by the Apostle, and more remained uncaught. For noble and ignoble, rich and poor, all sorts and conditions of men, are drawn out of the sea of this world to salvation.” You must, however, understand the matter thus, that only the chief genera of fishes are included in this number, for, speaking strictly, there are many more kinds. Therefore by this number, or symbol, Christ signified that all nations were to be gathered up into the net of the Church, whose head and prince is Peter, and his successors, the Roman Pontiffs.
Symbolically, Cyril says the number one hundred signifies the fulness of the Gentiles which was about to enter into the net of Peter and the Church: the fifty signifies the smaller number of the Jews, who would be saved: the three represents the mystery of the Blessed Trinity, by the faith and worship of Whom both Jews and Gentiles are gathered together and saved. But S. Augustine (Tract. 122) says, “This number is made up of three times fifty plus three, because of the mystery of the Trinity. The fiftieth was the year of Jubilee in which all the people rested from all their labours. The year of Jubilee represented the state of Gospel grace.”
More particularly and plainly Rupertus and Maldonatus explain thus. By those three numbers is signified the three-fold race of men who are saved. The hundred denotes those who are married, for these are the most numerous. The fifty denotes the widows and the continent, for these are fewer in number. The three denotes virgins, the fewest of all.
And although there were so many, the net was not broken. Chrysostom says that in this miracle three miracles were included, by which Christ proved His resurrection and omnipotence. The first was in the taking of the fish. The second, in the production of His own fish, the bread, and the burning coals. The third, in the integrity of the net, which signifies the unity and integrity of the Church, which cannot be broken, or rent by any schism. For they who make a schism separate themselves ipso facto from the Church, and consequently leave the Church to its own unity and integrity.
12. Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask him: Who art thou? knowing that it was the Lord. It is probable that some of the fish which the Apostles caught were placed by Christ’s command upon the red-hot coals, when He said, Bring of the fish which ye have now caught.
Observe also that it is probable that Christ upon this occasion dined with His disciples, a thing which He had been accustomed to do, in order to confirm the truth of His resurrection.
Anagogically, S. Cyril says, In like manner after the labours of this life, by which we fish souls for God, Christ will prepare a heavenly dinner, in which we shall eternally feast with Him in Divine delights, according as it is written, That you may eat and drink at my table, in my kingdom (Luke xxii. 30).
And none of them who were at meat, Gr. μαθντων, i.e. of His disciples. Whence Jansen thinks we ought to read discentium, disciples, instead of discumbentium, those who sat at meat: but the Roman copies read discum., which seems more suitable to the context.
durst ask him: Who art thou? knowing that it was the Lord. Because, as Chrysostom observes (Hom. 86), Christ was not, as yet, presenting Himself to them in His own proper appearance and form, but in one more august, from which they were hesitating whether it were really Jesus Himself, and were wishing to ask Him, Who art Thou? Yet from His features, from what He did and said, they recognised that it was Jesus Himself, so that at length they could no longer doubt. Wherefore, partly from reverence for Christ, and partly from the confidence of their recognition, they dared not to ask Him.
Less happily, S. Augustine interprets the expression to ask by to doubt. For these differ as effect and cause.
13. And Jesus cometh and taketh bread, and giveth them, and fish in like manner. That is, when the disciples by the command of Jesus had sat down at the table, He also came, and sat down with them.
14. This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead. That is to say, reckoning those appearances which took place when several of the Apostles were present, for of such only S. John here makes mention. For of such this was the third. Otherwise, if we enumerate all the other appearances of which the other Evangelists make mention, this was the seventh in order, as I have shown on Matt. xxviii.10, where I have enumerated them all in order.
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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