John 21:1-2. Μετὰ ταῦτα] Referring, in conformity with the nature of a supplement, to the last narrative before the conclusion in John 20:30-31.

ἐφανέρωσεν ἑαυτόν] Comp. the passive expression, Mark 16:12; Mark 16:14; it is, however, precisely the reflexive expression which is Johannean, see John 7:4. It presupposes a state of concealment, from which He now again (πάλιν points back to John 21:14, to the two preceding appearances, John 20:19; John 20:26) came forth and made Himself manifest to His disciples, brought Himself into view,—not a spiritual existence (De Wette), not “a sphere of invisibility, in which He moves by Himself” (Luthardt, comp. Tholuck), but rather a wonderfully altered existence, no longer belonging to ordinary intercourse, brought nearer to a state of glorification, yet still material, διὰ τὸ λοιπὸν ἄφθαρτον εἶναι τὸ σῶμα καὶ ἀκήρατον, Chrysostom.

ἐπὶ τῆς θαλ.] on the lake, because the shore is over the lake. Comp. on Matthew 14:25; Xen. Anab. iv. 3. 28: ἐπὶ τοῦ ποταμοῦ, and passages from Herodotus in Schweighäuser’s Lex. p. 245. It belongs to ἐφαν.

ἐφανέρωσε δὲ οὕτως] sc. ἑαυτόν, not, as Hengstenberg imports from John 2:11, τὴν δόξαν αὐτοῦ. Further, an iteration of this kind, in simple, continuous narration, is not elsewhere found in John. But he may here have purposely written in so diffuse a manner as a set-off to the distortions of actual fact in tradition (comp. John 21:23).

Of the seven disciples, John 21:2, the last two remain unnamed. Hence they are probably (John 6:60, John 7:3, John 8:31, John 18:19) to be deemed disciples in the wider sense, with which John 21:1 does not conflict (in answer to Hengstenberg, who conjectures Andrew and Philip), since the two unnamed are simply subordinate persons. That of the disciples in the narrower sense the sons of Zebedee are mentioned last, is in harmony with the composition of the narrative by John himself. All the less is any deeper or emblematic significance to be sought as lying behind the succession of the names, or even behind the number seven. Another composer would probably have placed the sons of Zebedee immediately after Peter.

ὁ ἀπὸ Κανᾶ τ. Γαλ.] added, without any special design, in this supplement of late composition. According to Hengstenberg, the representative of the first miracle (chap. 2) could not but be indicated, which is pure invention.

οἱ τοῦ Ζεβεδαίου] does not occur elsewhere in John; but, at the same time, it is only here that the occasion presents itself to him to mention in a series of names himself[279] and his brother along with others.

On the tradition which Luke sets forth, which is altogether irreconcilable with Galilean appearances of the Risen One, useless upon arbitrary harmonistic presuppositions (such as even Luthardt entertains), see on Luke 24:50. Acts 1:4 does not, however, necessarily presuppose, in reference to the appearances, that none took place in Galilee. Matthew, on the other hand, excludes the appearances which took place before the disciples at Jerusalem, which are related by John 20. See on Matthew 28:10. Harmonistic expedients also in Hengstenberg and Godet.

[279] Hence Nathanael cannot be John (Späth): comp. on John 1:46.John 21:1. Μετὰ ταῦτα, John’s usual indefinite note of time, ἐφανέρωσεν ἑαυτὸν, cf. John 7:4, John 13:4; Mark 16:12; πάλιν, over and above the manifestations in Jerusalem, at the Sea of Tiberias; see John 6:1.1–14. The Manifestation to the Seven and the Miraculous Draught of Fishes

1. After these things] This vague expression (see on John 5:1, John 6:1, John 19:38) suits an afterthought which has no direct connexion with what immediately precedes.

shewed himself] Better, manifested Himself. The rendering of this verb (phaneroun), which is one of S. John’s favourite words [1], should be kept uniform, especially here, John 2:11, John 7:4, John 17:6, where the active voice is used. Comp. John 1:31, John 3:21, John 9:3, John 21:14; 1 John 1:2; 1 John 2:19; 1 John 2:28; 1 John 3:2; 1 John 3:5; 1 John 3:8; 1 John 4:9. In the other Gospels the word occurs only Mark 4:22; [John 16:12; John 16:14], in all cases in the passive form.

again] This (as John 21:14 shews) points back to the manifestation to S. Thomas and the rest (John 20:26).

sea of Tiberias] See on John 6:1. S. John alone uses this name [2]. The return of the disciples from Jerusalem to Galilee is commanded Matthew 28:7; Mark 16:7. They returned to Jerusalem soon, and remained there from the Ascension to Pentecost (Acts 1:4). S. Matthew notices only the appearances in Galilee, S. Luke [and S. Mark] only those in Jerusalem. S. John gives some of both groups.

on this wise shewed he] Better, He manifested on this wise. This repetition is S. John’s style [3].John 21:1. Μετὰ ταῦτα, after these things) More than eight days, as it seems, having intervened, for they had now no longer an expectation of another manifestation: John 21:4. John proves by an example that it was in his power to have recorded more miracles than what were written: ch. John 20:30. [This chapter is a kind of appendix to the book.—V. g.]—ἐφανέρωσεν ἑαυτὸν, He manifested Himself) This conveys to the reader a more striking idea than ἐφάνη, He appeared, would.—ἐπὶ τῆς θαλάσσης, at the sea) In such a way, however, as that He did not Himself enter the sea, after the resurrection: comp. Revelation 21:1, “A new earth,—and there was no more sea.”Verse 1. - After these things Jesus manifested himself again to the disciples at the sea of Tiberias. The opening formula is one often adopted by John (see particularly John 2:12; John 5:1, 14; John 6:1); considerable periods of time and cycles of ministry are frequently covered by it. Another chapter is opened, another series of events to be recorded which had left undying impression on the apostle's mind, and, in full view of numerous other traditions, was chosen by himself as especially worthy of record. "Jesus manifested himself." In John 2:11 we hear that "he manifested his glory;" now he manifested his Person, as an act of his own will. He was "manifested in the flesh" (1 Timothy 3:16), but now that flesh was itself more directly under the control of his personality, and the mere sensuous eye and carnal understanding could not without his special permission realize that wondrous presence. The passive form of the verb is used in Mark 16:12, 14. The touch of feeling involved in the active voice must not be overlooked. The "again" clearly points back to the previous manifestations described in John 20:14, 19, 26. On each occasion his coming, though in a recognizable human body, was a body (a μορφή, not a σχῆμα) which had the qualities of spirit. "The disciples" are afterwards mentioned by name. It was to disciples only that he "appeared." Believers in him were those alone who could see this spiritual body. The effect produced upon them was that of objective reality, but this was made to prepared spirits. Such a proceeding is akin to all the grander operations of nature, and the most august manifestations of God. "At the sea of Tiberias." This is the only place where the "sea of Galilee," or of "Gennesareth," is called the "sea of Tiberias." That it was identical with the familiar lake is evident from the known site of Tiberias (now represented by the modern town Tubarieh), a city which is mentioned by Josephus ('Ant.,' 18:02.3; 'Bell. Jud.,' 2:09. 1; 'Vit.,' §§ 12, 13, 64), and which, from its schools of learned men, had a great place in later Jewish history. Moreover, in John 6:1, 23, if the Greek be accurately rendered, the writer spoke of "the sea of Galilee, of Tiberias," interpreting the name well known by the Jews, through another name by which it would be better recognized by Gentiles (see note on John 6:1). Dr. Farrar, 'Message of the Books,' sees in the nomenclature a hint of the later origin of the Fourth Gospel than the date assigned to the synoptic narrative. 'Er; is used because the shore where they saw him was a raised beach or cliff" above" the sea. It must be observed that the same phrase is used in John 6:19 and Matthew 14:25 for Christ's walking "upon the sea;" but the ἐπὶ is itself explained here by the αἰγιαλόν of ver. 4, just as the preposition receives elsewhere more literally another meaning from the context. And he manifested himself thus; "on this wise," i.e. after the manner to be described. This is the commencement of our Lord's discourses on the kingdom of God (Acts 1:3). This was the beginning of the great fulfillment of his own predictions (Matthew 26:32; Matthew 28:10), and of the angel's words to the women. The narrative gives the deep heart-tones and genuine teaching of the risen Lord. Shewed (ἐφανέρωσεν)

This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested.

Sea

See on Matthew 4:18.

Of Tiberias

Not elsewhere in the Gospels. The Synoptists say, Sea of Galilee or Lake of Gennesaret.

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