1Potom se Ježíš znovu zjevil svým učedníkům, a to u Tiberiadského moře. Zjevil se takto: 2Byli pohromadě Šimon Petr, Tomáš zvaný Blíženec, Natanael z galilejské Kány, synové Zebedeovi a ještě jiní dva z jeho učedníků. 3Šimon Petr jim řekl: »Půjdu lovit ryby.« Odpověděli mu: »I my půjdeme s tebou.« Vyšli tedy a vstoupili na loď, ale tu noc nic nechytili. 4Když už nastávalo ráno, stál Ježíš na břehu, ale učedníci nevěděli, že je to on. 5Ježíš se jich zeptal: »Dítky, nemáte něco k jídlu?« Odpověděli mu: »Nemáme.« 6On jim řekl: »Hoďte síť na pravou stranu lodi, a najdete.« Hodili ji tedy, a nemohli ji už ani utáhnout pro množství ryb. 7Tu onen učedník, kterého Ježíš miloval, řekl Petrovi: »Pán je to!« Jakmile Šimon Petr uslyšel, že je to Pán, přehodil přes sebe svrchní šaty - byl totiž oblečen jen nalehko - a skočil do moře. 8Ostatní učedníci dojeli s lodí - nebyli od země daleko, jen tak asi dvě stě loket, a táhli síť s rybami. 9Když vystoupili na zem, viděli tam žhavé uhlí a na něm položenou rybu a vedle chléb. 10Ježíš jim řekl: »Přineste několik ryb, které jste právě chytili.« 11Šimon Petr vystoupil a táhl na zem síť plnou velkých ryb, bylo jich stotřiapadesát. A přesto, že jich bylo tolik, síť se neprotrhla. 12Ježíš je vyzval: »Pojďte snídat!« Nikdo z učedníků se ho neodvážil zeptat: »Kdo jsi!« Věděli, že je to Pán. 13Ježíš přistoupil, vzal chléb a dal jim, stejně i rybu. 14To bylo už potřetí, co se Ježíš zjevil učedníkům po svém zmrtvýchvstání. 15Když posnídali, zeptal se Ježíš Šimona Petra: »Šimone, synu Janův, miluješ mě více než ti zde?« Odpověděl mu: »Ano, Pane, ty víš, že tě miluji.« Ježíš mu řekl: »Pas mé beránky.« 16Podruhé se ho zeptal: »Šimone, synu Janův, miluješ mě?« Odpověděl mu: »Ano, Pane, ty víš, že tě miluji.« Ježíš mu řekl: »Pas moje ovce.« 17Zeptal se ho potřetí: »Šimone, synu Janův, miluješ mě?« Petr se zarmoutil, že se ho potřetí zeptal: »Miluješ mě?«, a odpověděl mu: »Pane, ty víš všechno - ty víš, že tě miluji!« Ježíš mu řekl: »Pas moje ovce! 18Amen, amen, pravím ti: Dokud jsi byl mladší, sám ses přepásával a chodils, kam jsi chtěl. Ale až zestárneš, vztáhneš ruce, a jiný tě přepásá a povede, kam nechceš.« 19To řekl, aby naznačil, jakou smrtí oslaví Boha. A po těch slovech ho vyzval: »Následuj mě!« 20Petr se obrátil a viděl, jak za ním jde učedník, kterého Ježíš miloval a který ležel při večeři na jeho prsou a zeptal se: »Pane, kdo tě zradí?« 21Když ho tedy Petr viděl, zeptal se Ježíše: »Pane, a co on? 22Ježíš mu odpověděl: »Jestliže chci, aby zůstal, až přijdu, proč se o to staráš? Ty mě následuj!« 23Mezi bratry se proto rozšířila řeč, že ten učedník nezemře. Ježíš však Petrovi neřekl: »Nezemře«, ale: »Jestliže chci, aby zůstal, až přijdu, proč se o to staráš?« 24To je ten učedník, který o tom všem vydává svědectví a to všechno zaznamenal - a víme, že jeho svědectví je pravdivé. 25Je však ještě mnoho jiných věcí, které Ježíš vykonal. Kdyby měla být vypsána každá zvlášť, myslím, že by celý svět neobsáhl knihy o tom napsané.
Treasury of Scripture Knowledge 1 Ин 21:1 Christ appearing again to his disciples is known of them by the great draught of fishes.
Ин 21:12 He dines with them;
Ин 21:15 earnestly commands Peter to feed his lambs and sheep;
Ин 21:18 foretells him of his death;
Ин 21:22 rebukes his curiosity touching John.
Ин 21:24 The conclusion.
these.
Ин 20:19 -
Ин 20:29Jesus.
Мф 26:32 Мф 28:7 Мф 28:16 Мр 16:7the sea.
Ин 6:1 Ин 6:23 2 Thomas.
Ин 20:28Nathanael.
Ин 1:45 -
Ин 1:51Cana.
Ин 2:1 Ин 2:11 Ин 4:46 Навин 19:28Kanah. the sons.
Мф 4:21 Мф 4:22 3 I go.
4Цар 6:1 -
4Цар 6:7 Мф 4:18 -
Мф 4:20 Лк 5:10 Лк 5:11 Деян 18:3 Деян 20:34 1Кор 9:6 1Фес 2:9 2Фес 3:7 -
2Фес 3:9and that.
Лк 5:5 1Кор 3:7 4 but.
Ин 20:14 Мр 16:12 Лк 24:15 Лк 24:16 Лк 24:31 5 Children. or, Sirs.
1Ин 2:13 1Ин 2:18*Gr:
Ин 21:5have.
Псал 37:3 Лк 24:41 -
Лк 24:43 Фил 4:11 -
Фил 4:13 Фил 4:19 Евр 13:5 6 Cast.
Мф 7:27 Лк 5:4 -
Лк 5:7They cast.
Ин 2:5 Псал 8:8 Евр 2:6 -
Евр 2:9the multitude.
Деян 2:41 Деян 4:4 7 that disciple.
Ин 21:20 Ин 21:24 Ин 13:23 Ин 19:26 Ин 20:2It is.
Ин 20:20 Ин 20:28 Псал 118:23 Мр 11:3 Лк 2:11 Деян 2:36 Деян 10:36 1Кор 15:47 Иак 2:1when.
Песн 8:7 Мф 14:28 Мф 14:29 Лк 7:47 2Кор 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
1Цар 19:24;
2Цар 6:20, on which see the note. To which may be added what we read in the LXX,
Иов 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.
Втор 3:11 9 they saw.
3Цар 19:5 3Цар 19:6 Мф 4:11 Мр 8:3 Лк 12:29 -
Лк 12:31 10 Ин 21:10 11 and for.
Лк 5:6 -
Лк 5:8 Деян 2:41 12 Come.
Деян 10:41dine. The word [ariston *G712*,] like
prandere was used for any meat taken before the
coena, or supper.
durst.
Ин 4:27 Ин 16:19 Быт 32:29 Быт 32:30 Мр 9:32 Лк 9:45 13 Лк 24:42 Лк 24:43 Деян 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.
Ин 20:19 Ин 20:26 15 son.
Ин 21:16 Ин 21:17 Ин 1:42Jona.
Мф 16:17Bar-jona. lovest.
Ин 8:42 Ин 14:15 -
Ин 14:24 Ин 16:27 Мф 10:37 Мф 25:34 -
Мф 25:45 1Кор 16:21 1Кор 16:22 2Кор 5:14 2Кор 5:15 Гал 5:6 Еф 6:24 1Пет 1:8 1Ин 4:19 1Ин 5:1more.
Ин 21:7 Мф 26:33 Мф 26:35 Мр 14:29thou knowest.
Ин 21:17 2Цар 7:20 4Цар 20:3 Евр 4:13 Откр 2:23Feed.
Псал 78:70 -
Псал 78:72 Иер 3:15 Иер 23:4 Иез 34:2 -
Иез 34:10 Иез 34:23 Деян 20:28 1Тим 4:15 1Тим 4:16 Евр 13:20 1Пет 2:25 1Пет 5:1 -
1Пет 5:4lambs.
Быт 33:13 Ис 40:11 Мф 18:10 Мф 18:11 Лк 22:32 Рим 14:1 Рим 15:1 1Кор 3:1 -
1Кор 3:3 1Кор 8:11 Еф 4:14 Евр 12:12 Евр 12:13 1Пет 2:2 16 the second.
Ин 18:17 Ин 18:25 Мф 26:72my sheep.
Ин 10:11 -
Ин 10:16 Ин 10:26 Ин 10:27 Псал 95:7 Псал 100:3 Зах 13:7 Мф 25:32 Лк 15:3 -
Лк 15:7 Лк 19:10 Деян 20:28 Евр 13:20 1Пет 2:25 17 the third.
Ин 13:38 Ин 18:27 Мф 26:73 Мф 26:74 Откр 3:19grieved.
3Цар 17:18 Плач 3:33 Мф 26:75 Мр 14:72 Лк 22:61 Лк 22:62 2Кор 2:4 -
2Кор 2:7 2Кор 7:8 -
2Кор 7:11 Еф 4:30 1Пет 1:6Lord.
Ин 2:24 Ин 2:25 Ин 16:30 Ин 18:4 Иер 17:10 Деян 1:24 Деян 15:8 Откр 2:23thou knowest that.
Ин 21:15 Навин 22:22 1Пар 29:17 Иов 31:4 -
Иов 31:6 Псал 7:8 Псал 7:9 Псал 17:3 2Кор 1:12Feed.
Ин 21:15 Ин 21:16 Ин 12:8 Ин 14:15 Ин 15:10 Мф 25:40 2Кор 8:8 2Кор 8:9 2Пет 1:12 -
2Пет 1:15 2Пет 3:1 1Ин 3:16 -
1Ин 3:24 3Ин 1:7 3Ин 1:8 18 but.
Ин 13:36 Деян 12:3 Деян 12:4another.
Деян 21:11thou wouldest not.
Ин 12:27 Ин 12:28 2Кор 5:4 19 by.
Фил 1:20 1Пет 4:11 -
1Пет 4:14 2Пет 1:14Follow.
Ин 21:22 Ин 12:26 Ин 13:36 Ин 13:37 Чис 14:24 1Цар 12:20 Мф 10:38 Мф 16:21 -
Мф 16:25 Мф 19:28 Мр 8:33 -
Мр 8:38 Лк 9:22 -
Лк 9:26 20 seeth.
Ин 21:7 Ин 21:24 Ин 20:2which.
Ин 13:23 -
Ин 13:26 Ин 20:2 21 Lord.
Мф 24:3 Мф 24:4 Лк 13:23 Лк 13:24 Деян 1:6 Деян 1:7 22 If.
Мф 16:27 Мф 16:28 Мф 24:3 Мф 24:27 Мф 24:44 Мф 25:31 Мр 9:1 1Кор 4:5 1Кор 11:26 Откр 1:7 Откр 2:25 Откр 3:11 Откр 22:7 Откр 22:20follow.
Ин 21:19 23 what.
Втор 29:29 Иов 28:28 Иов 33:13 Дан 4:35 24 we know.
Ин 19:35 1Ин 1:1 1Ин 1:2 1Ин 5:6 3Ин 1:12 25 there.
Ин 20:30 Ин 20:31 Иов 26:14 Псал 40:5 Псал 71:15 Екк 12:12 Мф 11:5 Деян 10:38 Деян 20:35 Евр 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
Чис 13:33;
Втор 1:28;
Дан 4:11;
Екк 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."
Амос 7:10 Мф 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
Мф 10:2, with
Мф 27:55,
Мф 27:56 and
Мр 15:40,) and brother of James the elder, whom "Herod killed with the sword," (
Деян 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, (
Мф 4:21,
Мф 4:22,
Мр 1:19,
Мр 1:20,
Лк 5:1 -
Лк 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.
Деян 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, (
Откр 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.
Ин 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.