1Potom se Ježíš opět zjevil učedníkům u Tiberiadského moře. Zjevil se takto: 2Šimon Petr, Tomáš zvaný Didymos, Natanael z Kány Galilejské, synové Zebedeovi a další dva z jeho učedníků byli spolu. 3Šimon Petr jim řekl: „Jdu lovit ryby. “ Řekli mu: „I my půjdeme s tebou.“ Vyšli a vstoupili do lodi. Ale oné noci neulovili nic. 4Když nastalo jitro, postavil se Ježíš na pobřeží, ale učedníci nevěděli, že je to on. 5Ježíš jim řekl: „Děti, máte něco k jídlu? “ Odpověděli mu: „Ne.“ 6On jim řekl: „Hoďte síť na pravou stranu lodi a naleznete.“ Hodili ji tedy a už ji nemohli utáhnout pro spoustu ryb. 7Tu onen učedník, kterého Ježíš miloval, řekl Petrovi: „To je Pán.“ Když Šimon Petr uslyšel, že je to Pán, převázal si plášť, neboť byl nahý, a vrhl se do moře. 8Ostatní učedníci přijeli na lodi, neboť nebyli od země daleko, jen asi dvě stě loktů, a vlekli síť plnou ryb. 9Když vystoupili na zem, uviděli žhavé uhlí a na něm položenou rybu a chléb. 10Ježíš jim řekl: „Přineste něco z těch ryb, které jste právě chytili.“ 11Šimon Petr vystoupil a vytáhl na zem síť plnou velkých ryb, bylo jich sto padesát tři. I když jich bylo tak mnoho, síť se neroztrhla. 12Ježíš jim řekl: „Pojďte posnídat.“ Nikdo z učedníků se ho neodvážil zeptat: „Kdo jsi?“ Věděli, že je to Pán. 13Ježíš přistoupil, vzal chléb a dával jim; podobně i rybu. 14To se již potřetí Ježíš zjevil svým učedníkům po svém zmrtvýchvstání. 15Když posnídali, řekl Ježíš Šimonu Petrovi: „Šimone Janův, miluješ mne více než tito?“ Odpověděl mu: „Ano, Pane, ty víš, že tě mám rád.“ Řekl mu: „Pas mé beránky.“ 16Řekl mu opět podruhé: „Šimone Janův, miluješ mne?“ Odpověděl mu: „Ano, Pane, ty víš, že tě mám rád.“ Řekl mu: „Pas mé ovce.“ 17Řekl mu potřetí: „Šimone Janův, máš mě rád?“ Petr se zarmoutil, že mu potřetí řekl: ‚Máš mě rád?‘, a odpověděl mu: „Pane, ty víš všechno, ty víš, že tě mám rád.“ Ježíš mu řekl: „Pas mé ovce. 18Amen, amen, pravím tobě, když jsi byl mladší, sám ses opásával a chodil jsi, kam jsi chtěl; ale až zestárneš, vztáhneš své ruce a jiný tě opáše a povede, kam nechceš.“ 19Toto řekl, aby mu naznačil, jakou smrtí oslaví Boha. Po těchto slovech mu řekl: „Následuj mne.“ 20Petr se obrátil a uviděl, jak za nimi jde učedník, kterého Ježíš miloval a který se také při večeři naklonil k jeho prsům a řekl: ‚Pane, kdo je ten, který tě zrazuje?‘ 21Když jej Petr uviděl, řekl Ježíšovi: „Pane, co bude s tímto?“ 22Ježíš mu řekl: „Jestliže chci, aby tu zůstal, dokud nepřijdu, co je ti po tom? Ty mne následuj.“ 23A tak se mezi bratry rozšířilo to slovo, že onen učedník nezemře. Ježíš mu však neřekl, že nezemře, nýbrž: ‚Jestliže chci, aby tu zůstal, dokud nepřijdu, co je ti po tom?‘ 24To je ten učedník, který vydává svědectví o těchto věcech a který je zapsal; a víme, že jeho svědectví je pravdivé. 25Je ještě mnoho jiných věcí, které Ježíš učinil; kdyby se o každé zvlášť napsalo, myslím, že by celý svět neobsáhl knihy o tom napsané. Amen.
Treasury of Scripture Knowledge 1 Joh 21:1 Christ appearing again to his disciples is known of them by the great draught of fishes.
Joh 21:12 He dines with them;
Joh 21:15 earnestly commands Peter to feed his lambs and sheep;
Joh 21:18 foretells him of his death;
Joh 21:22 rebukes his curiosity touching John.
Joh 21:24 The conclusion.
these.
Joh 20:19 -
Joh 20:29Jesus.
Mt 26:32 Mt 28:7 Mt 28:16 Markus 16:7the sea.
Joh 6:1 Joh 6:23 2 Thomas.
Joh 20:28Nathanael.
Joh 1:45 -
Joh 1:51Cana.
Joh 2:1 Joh 2:11 Joh 4:46 Jos 19:28Kanah. the sons.
Mt 4:21 Mt 4:22 3 I go.
2.Kön 6:1 -
2.Kön 6:7 Mt 4:18 -
Mt 4:20 Lk 5:10 Lk 5:11 Apg 18:3 Apg 20:34 1.Kor 9:6 1.Thes 2:9 2.Thes 3:7 -
2.Thes 3:9and that.
Lk 5:5 1.Kor 3:7 4 but.
Joh 20:14 Markus 16:12 Lk 24:15 Lk 24:16 Lk 24:31 5 Children. or, Sirs.
1.Joh 2:13 1.Joh 2:18*Gr:
Joh 21:5have.
Ps 37:3 Lk 24:41 -
Lk 24:43 Phil 4:11 -
Phil 4:13 Phil 4:19 Heb 13:5 6 Cast.
Mt 7:27 Lk 5:4 -
Lk 5:7They cast.
Joh 2:5 Ps 8:8 Heb 2:6 -
Heb 2:9the multitude.
Apg 2:41 Apg 4:4 7 that disciple.
Joh 21:20 Joh 21:24 Joh 13:23 Joh 19:26 Joh 20:2It is.
Joh 20:20 Joh 20:28 Ps 118:23 Markus 11:3 Lk 2:11 Apg 2:36 Apg 10:36 1.Kor 15:47 Jak 2:1when.
Hld 8:7 Mt 14:28 Mt 14:29 Lk 7:47 2.Kor 5:14fisher's coat. Or, upper coat, great coat, or, surtout, [ependutes *G1903*,] from [epi *G1909*,] upon, and [enduo *G1746*,] I clothe.
naked. That is, he was only in his vest, or under garment; for [gumnos *G1131*,] naked, like the Hebrew
arom, is frequently applied to one who has merely laid aside his outer garment. See
1.Sam 19:24;
2.Sam 6:20, on which see the note. To which may be added what we read in the LXX,
Hi 22:6, "Thou has taken away the covering of the naked," [amphiazo,] the plaid, or blanket, in which they wrapped themselves, and besides they had no other. In this sense Virgil says,
Nudus ara, sere nudus, "plough naked, and sow naked," i.e., strip off your upper garments.
8 cubits.
5.Mo 3:11 9 they saw.
1.Kön 19:5 1.Kön 19:6 Mt 4:11 Markus 8:3 Lk 12:29 -
Lk 12:31 10 Joh 21:10 11 and for.
Lk 5:6 -
Lk 5:8 Apg 2:41 12 Come.
Apg 10:41dine. The word [ariston *G712*,] like
prandere was used for any meat taken before the
coena, or supper.
durst.
Joh 4:27 Joh 16:19 1.Mo 32:29 1.Mo 32:30 Markus 9:32 Lk 9:45 13 Lk 24:42 Lk 24:43 Apg 10:41 14 the third time. Or, as some read, the third day. On the day the Saviour rose he appeared five times; the second day was that day se'nnight; and this was the third day--or this was his third appearance to any considerable number of his disciples together. Though he had appeared to Mary, to the women, to the two disciples, to Cephas--yet he had but twice appeared to a company of them together.
Joh 20:19 Joh 20:26 15 son.
Joh 21:16 Joh 21:17 Joh 1:42Jona.
Mt 16:17Bar-jona. lovest.
Joh 8:42 Joh 14:15 -
Joh 14:24 Joh 16:27 Mt 10:37 Mt 25:34 -
Mt 25:45 1.Kor 16:21 1.Kor 16:22 2.Kor 5:14 2.Kor 5:15 Gal 5:6 Eph 6:24 1.Pet 1:8 1.Joh 4:19 1.Joh 5:1more.
Joh 21:7 Mt 26:33 Mt 26:35 Markus 14:29thou knowest.
Joh 21:17 2.Sam 7:20 2.Kön 20:3 Heb 4:13 Off 2:23Feed.
Ps 78:70 -
Ps 78:72 Jer 3:15 Jer 23:4 Hes 34:2 -
Hes 34:10 Hes 34:23 Apg 20:28 1.Tim 4:15 1.Tim 4:16 Heb 13:20 1.Pet 2:25 1.Pet 5:1 -
1.Pet 5:4lambs.
1.Mo 33:13 Jes 40:11 Mt 18:10 Mt 18:11 Lk 22:32 Röm 14:1 Röm 15:1 1.Kor 3:1 -
1.Kor 3:3 1.Kor 8:11 Eph 4:14 Heb 12:12 Heb 12:13 1.Pet 2:2 16 the second.
Joh 18:17 Joh 18:25 Mt 26:72my sheep.
Joh 10:11 -
Joh 10:16 Joh 10:26 Joh 10:27 Ps 95:7 Ps 100:3 Sach 13:7 Mt 25:32 Lk 15:3 -
Lk 15:7 Lk 19:10 Apg 20:28 Heb 13:20 1.Pet 2:25 17 the third.
Joh 13:38 Joh 18:27 Mt 26:73 Mt 26:74 Off 3:19grieved.
1.Kön 17:18 Klgl 3:33 Mt 26:75 Markus 14:72 Lk 22:61 Lk 22:62 2.Kor 2:4 -
2.Kor 2:7 2.Kor 7:8 -
2.Kor 7:11 Eph 4:30 1.Pet 1:6Lord.
Joh 2:24 Joh 2:25 Joh 16:30 Joh 18:4 Jer 17:10 Apg 1:24 Apg 15:8 Off 2:23thou knowest that.
Joh 21:15 Jos 22:22 1.Chr 29:17 Hi 31:4 -
Hi 31:6 Ps 7:8 Ps 7:9 Ps 17:3 2.Kor 1:12Feed.
Joh 21:15 Joh 21:16 Joh 12:8 Joh 14:15 Joh 15:10 Mt 25:40 2.Kor 8:8 2.Kor 8:9 2.Pet 1:12 -
2.Pet 1:15 2.Pet 3:1 1.Joh 3:16 -
1.Joh 3:24 3.Joh 1:7 3.Joh 1:8 18 but.
Joh 13:36 Apg 12:3 Apg 12:4another.
Apg 21:11thou wouldest not.
Joh 12:27 Joh 12:28 2.Kor 5:4 19 by.
Phil 1:20 1.Pet 4:11 -
1.Pet 4:14 2.Pet 1:14Follow.
Joh 21:22 Joh 12:26 Joh 13:36 Joh 13:37 4.Mo 14:24 1.Sam 12:20 Mt 10:38 Mt 16:21 -
Mt 16:25 Mt 19:28 Markus 8:33 -
Markus 8:38 Lk 9:22 -
Lk 9:26 20 seeth.
Joh 21:7 Joh 21:24 Joh 20:2which.
Joh 13:23 -
Joh 13:26 Joh 20:2 21 Lord.
Mt 24:3 Mt 24:4 Lk 13:23 Lk 13:24 Apg 1:6 Apg 1:7 22 If.
Mt 16:27 Mt 16:28 Mt 24:3 Mt 24:27 Mt 24:44 Mt 25:31 Markus 9:1 1.Kor 4:5 1.Kor 11:26 Off 1:7 Off 2:25 Off 3:11 Off 22:7 Off 22:20follow.
Joh 21:19 23 what.
5.Mo 29:29 Hi 28:28 Hi 33:13 Dan 4:35 24 we know.
Joh 19:35 1.Joh 1:1 1.Joh 1:2 1.Joh 5:6 3.Joh 1:12 25 there.
Joh 20:30 Joh 20:31 Hi 26:14 Ps 40:5 Ps 71:15 Pred 12:12 Mt 11:5 Apg 10:38 Apg 20:35 Heb 11:32that even. This is a very strong eastern expression to represent the number of miracles which Jesus wrought. But however strong and strange it may appear to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. See
4.Mo 13:33;
5.Mo 1:28;
Dan 4:11;
Pred 14:15. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have "composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons."
Am 7:10 Mt 19:24CONCLUDING REMARKS ON JOHN'S GOSPEL.
John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife, (compare
Mt 10:2, with
Mt 27:55,
Mt 27:56 and
Markus 15:40,) and brother of James the elder, whom "Herod killed with the sword," (
Apg 12:2.) Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord's sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship, (
Mt 4:21,
Mt 4:22,
Markus 1:19,
Markus 1:20,
Lk 5:1 -
Lk 5:10,) which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord's labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about A.D. 49 or 50, (Ac 15.
Apg 15:1,) at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, A.D. 95, to the isle of Patmos in the Ćgean sea, where he wrote the Apocalypse, (
Off 1:9.) On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about A.D. 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Le Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: "These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name." (ch. 20:31.
Joh 20:31) Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord's history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.
