867
XXI. 1. ΜΕΤΑ ταῦτα *épavépwoev ἑαυτὸν πάλιν ὁ Ιησοῦς τοῖς ai. 3’ ii. 11. μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς "Τιβεριάδος : " ἐφανέρωσε δὲ οὕτως. b vi. τ. 2 ἦσαν "ὁμοῦ Σίμων Πέτρος, καὶ Θωμᾶς 6 λεγόμενος 9 Δίδυμος, καὶ c xx. 4 reff.
d xx. 24.
Ναθαναἡλ 6 "ἀπὸ Kava τῆς Γαλιλαίας, καὶ οἱ τοῦ Ζεβεδαίου, καὶ ei. 46.
ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. ν Ὑπάγω * ἁλιεύειν.
#99 gol.
νυκτὶ § ἐπίασαν οὐδέν.
Λέγουσιν αὐτῷ, “'Ερχόμεθα καὶ ἡμεῖς σὺν Ἐξῆλθον καὶ ἀνέβησαν εἰς τὸ πλοῖον εὐθὺς,' καὶ ἐν ἐκείνη τῇ 16.
κ δὲ τον , 2h» ς 5 A 4. πρωΐας δὲ ἤδη γενομένης 7 " ἔστη ὁ ᾿Ιησοῦς
3. λέγει αὐτοῖς Σίμων Πέτρος,
, £ Once only in LXX., Jer. xvi.
g ver. Io. Rev. xix.
h 5 9 3 / 9 bd ς λ ο 3 AS fits , 20. eis τὸν aiyrahdv: ob µέντοι ὔδεισαν ot μαθηταὶ ὅτι ᾿Ιησοῦς | ἐστί. b xx. το, 26. a a » 11. 40. 5. λέγει οὖν αὐτοῖς 6 ᾿Ιησοῦς, '' Παιδία, µή te! προσφάγιον ἔχετε ;”” | Here only.
1 ευθυς omitted in ΝΒΟ "ΓΙ, 1, 33.
Ἅγινοµενης is read by Tr.Ti.W H.R. following ABC*EL ; yevop. in ΝςΓΧΔ, it.
vulg, ‘‘ mane autem facta ”’.
Probably because they are viewed as the cause of faith. ταῦτα δὲ γέγραπται, “but these have been written,” these, viz., which have been included in this book, ἵνα . . . αὐτοῦ, with an object, and this object has determined their selection: ‘‘that ye may believe that Jesus is the Christ, the Son of God”. The use of the 2nd pers. suggests that the writer had in view some special class. But his object was of universal signifi- cance. See the Introduction.
CHAPTER XXI.—Sufpplementary chap- ter in which Fesus again manifests Him- self after the resurrection.
[There is no reason why this chapter should be ascribed to a different hand. The style is the same as that of the gospel, and although the gospel closed at the end ofchap. xx., this supplementary chapter must have become an integral part of the gospel at a very early period. No trace exists of a gospel without it. It is by no means so certain that ver. 25 is Johannine. It seems an inflated ver- sion of xx. 30. The twenty-fourth verse is also rejected by several critics on the ground of οἴδαμεν. This may be valid as an objection; but it is in the manner of the Apostle to testify to his own truth- fulness, xix. 35 ; and the use of the plural instead of the singular is not decisive. ]
Ver. 1. Metra ταῦτα, John’s usual indefinite note of time, ἐφανέρωσεν ἑαυτὸν, cf. vii. 4, xiii. 4; Mark xvi. 12; πάλιν, over and above the manifestations in Jerusalem, at the Sea of Tiberias; see vi, 1.—Ver. 2. ἦσαν ὁμοῦ, seven of the disciples had kept together, Simon Peter, Thomas, Nathanael, further designated as 6 ἀπὸ Kava τῆς Γαλιλαίας, not to remind us of the miracles wrought there
(Reynolds), nor “without any special design” (Meyer), but to emphasise the ὁμοῦ by showing that even though not belonging to the lake-side Nathanael remained with the rest. John indicates his own presence with his usual reserve, ot τοῦ ZePeSaiov.—Ver. 3. As the disciples stand together and see boat after boat put off, Simon Peter can stand it no longer but suddenly exclaims, Ὑπάγω ἁλιεύειν, “I am off to fish”. This is a relief to all and finds a ready response, Ἐρχόμεθα καὶ ἡμεῖς σὺν coi, At once they embark, and as we watch that boat’s crew putting off with their whole soul in their fishing, we see in how precarious a position the future of Chris- tianity hung. They were only sure of one thing—that they must live. But év ἐκείνῃ τῇ VUKTL ἐπίασαν οὐδέν, “ durin
that night they took nothing”. Αλί- σκονται δὲ µάλιστα οἱ ἰχθύες πρὸ ἡλίου ἀνατολῆς καὶ μετὰ τὴν SVotw—Aristotle, Hist. Animal., viii. 19, quoted by Lampe. [On ἐπίασαν, see vii. 30 and Rev. xix. 20.7 —Ver. 4. πρωΐας δὲ ἤδη γενομένης, ‘but early morning having now arrived,”’ i.e., when all hope of catching fish was past, ἔστη 6 “Ingots eis [or ἐπὶ] τὸν αἰγιαλόν, “' Jesus stood upon the beach”’; for ἔστη, cf..xx. I9, 26. It seems to in- dicate the suddenness of the appearance. οὐ µέντοι . . . ἐστί, ‘the disciples, how- ever, were not aware that it was Jesus”’. —Ver. 5. λέγει οὖν . . . ἔχετε; The οὖν is not merely continuative, but indicates that what Jesus said was in some respect prompted by their ignorance of His identity. This is neglected by Liicke when he says that παιδία is not Johannine, and that τεκνία is the regular term used by Jesus in addressing the