John 21: 1-19

I propose a biblical analysis with the following steps: a study of each Greek word of the gospel passage, followed by an analysis of the structure of the narrative and its context, to which is added a comparison of parallel or similar passages. At the end of this analysis and as a conclusion, I propose to summarize what the evangelist meant, and I end up with some suggestions on how this Gospel could shed light on our current situation.

1. Translation of the Greek text (28th edition of Kurt Aland)

   Greek text	Transliterated Greek text	Literal translation	Translation in current language
   1 Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ Ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος• ἐφανέρωσεν δὲ οὕτως.	1 Meta tauta ephanerōsen heauton palin ho Iēsous tois mathētais epi tēs thalassēs tēs Tiberiados• ephanerōsen de houtōs.	1 After these things he made visible himself again the Jesus to the disciples over the sea of Tiberias. Then, he made visible (himself) in this way.	1 After these events, Jesus showed himself again to the disciples on the shore of the Sea of Tiberias. He showed himself thus.
   2 ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο.	2 ēsan homou Simōn Petros kai Thōmas ho legomenos Didymos kai Nathanaēl ho apo Kana tēs Galilaias kai hoi tou Zebedaiou kai alloi ek tōn mathētōn autou dyo.	2 They were together Simon Peter and Thomas, the (one) being said Didymus and Nathanel the (one) from Cana of the Galilee and those of Zebedee and others out of the disciples of him two.	2 There were together Simon Peter, Thomas, called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee and two others of his disciples.
   3 λέγει αὐτοῖς Σίμων Πέτρος• ὑπάγω ἁλιεύειν. λέγουσιν αὐτῷ• ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. ἐξῆλθον καὶ ἐνέβησαν εἰς τὸ πλοῖον, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν.	3 legei autois Simōn Petros• hypagō halieuein. legousin autō• erchometha kai hēmeis syn soi. exēlthon kai enebēsan eis to ploion, kai en ekeinē tē nykti epiasan ouden.	3 He says to them Simon Peter, I am going to fish. They say to him, we are coming also, us, with you. They came out and got up into the boat, and in that night they caught nothing.	3 Simon Peter said to them, "I'm going to fish". They said, "We are coming with you too". They left and got into the boat. That night they took nothing.
   4 πρωΐας δὲ ἤδη γενομένης ἔστη Ἰησοῦς εἰς τὸν αἰγιαλόν, οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστιν.	4 prōias de ēdē genomenēs estē Iēsous eis ton aigialon, ou mentoi ēdeisan hoi mathētai hoti Iēsous estin.	4 Then morning already happened, he stood Jesus into the shore; however they didn't know the disciples that Jesus it is.	4 While the first morning lights had already appeared, Jesus was on the shore. However, the disciples did not recognize him.
   5 λέγει οὖν αὐτοῖς [ὁ] Ἰησοῦς• παιδία, μή τι προσφάγιον ἔχετε; ἀπεκρίθησαν αὐτῷ• οὔ.	5 legei oun autois [ho] Iēsous• paidia, mē ti prosphagion echete? apekrithēsan autō• ou.	5 So says to them the Jesus, children, are you not having any fish? They answered to him, no.	5 Jesus therefore said to them, "Children, do you have anything to eat?" They replied, "No".
   6 ὁ δὲ εἶπεν αὐτοῖς• βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. ἔβαλον οὖν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν ἰχθύων.	6 ho de eipen autois• balete eis ta dexia merē tou ploiou to diktyon, kai heurēsete. ebalon oun, kai ouketi auto helkysai ischyon apo tou plēthous tōn ichthyōn.	6 Then, him, he said to them, cast into the right side of the boat the net, and you will find. So they cast and they were no longer able to draw it from the multitude of the fish.	6 Then he said to them, "Throw the net on the right side of the boat, and you will find". So they threw their net, and they were unable to pull it because of the abundance of fish.
   7 λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς τῷ Πέτρῳ• ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος ἀκούσας ὅτι ὁ κύριός ἐστιν τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν,	7 legei oun ho mathētēs ekeinos hon ēgapa ho Iēsous tō Petrō• ho kyrios estin. Simōn oun Petros akousas hoti ho kyrios estin ton ependytēn diezōsato, ēn gar gymnos, kai ebalen heauton eis tēn thalassan,	7 So says the disciples that one whom was loving the Jesus to Peter, the Lord it is. So Simon Peter having heard the Lord it is, the outer tunic he wrapped around, for he was naked, and he cast himself into the sea.	7 The disciple, the one Jesus loved, then said to Peter, "It is the Lord". Having heard that it was the Lord, Simon Peter girded his garment, because he was naked, and he threw himself into the sea.
   8 οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων.	8 hoi de alloi mathētai tō ploiariō ēlthon, ou gar ēsan makran apo tēs gēs alla hōs apo pēchōn diakosiōn, syrontes to diktyon tōn ichthyōn.	8 Then, the other disciples in the little boat came, for they were not far from the land, but as long as from two hundred cubits. Drawing the net of the fish.	8 The other disciples came in the little boat, drawing the fish net, because they were not far from the land, less than a hundred meters.
   9 ὡς οὖν ἀπέβησαν εἰς τὴν γῆν βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον.	9 hōs oun apebēsan eis tēn gēn blepousin anthrakian keimenēn kai opsarion epikeimenon kai arton.	9 So when they got out into the land, they see a heap of burning coals lying and fish lying on (it) and bread.	9 When they touched the ground, they saw that a fire of embers was there as well as fish placed above and bread.
   10 λέγει αὐτοῖς ὁ Ἰησοῦς• ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν.	10 legei autois ho Iēsous• enenkate apo tōn opsariōn hōn epiasate nyn.	10 He says to them the Jesus, bring forth from the fish that you have caught now.	10 Jesus said to them, "Bring the fish you have just caught.
   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 anebē oun Simōn Petros kai ehilkysen to diktyon eis tēn gēn meston ichthyōn megalōn hekaton pentēkonta triōn• kai tosoutōn ontōn ouk eschisthē to diktyon.	11 So went up Simon Peter and drew the net into the land full of fish large, hundred and fifty-three. And so many being, was not torn the net.	11 So Simon Peter got into the boat and pulled the net full of big fish, one hundred and fifty-three, onto the shore. But despite all this multitude, the net did not tear.
   12 λέγει αὐτοῖς ὁ Ἰησοῦς• δεῦτε ἀριστήσατε. οὐδεὶς δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν• σὺ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν	12 legei autois ho Iēsous• deute aristēsate. oudeis de etolma tōn mathētōn exetasai auton• sy tis ei? eidotes hoti ho kyrios estin.	12 He says to them the Jesus, Come, let's breakfast. Then, no one was bold of the disciples to examine him closely, you, who are you?, knowing that the lord it is.	12 Jesus said to them, "Come and have breakfast!" No one among the disciples dared to inquire about him saying, "who are you"? They knew it was the Lord.
   13 ἔρχεται Ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως.	13 erchetai Iēsous kai lambanei ton arton kai didōsin autois, kai to opsarion homoiōs.	13 He comes Jesus and takes the bread and gives to them, and the fish likewise.	13 Jesus comes and takes the bread, then gives it to them, and does the same with the fish.
   14 τοῦτο ἤδη τρίτον ἐφανερώθη Ἰησοῦς τοῖς μαθηταῖς ἐγερθεὶς ἐκ νεκρῶν.	14 touto ēdē triton ephanerōthē Iēsous tois mathētais egertheis ek nekrōn.	14 This already third time he was made visible Jesus to the disciples, having been raised out from the dead.	14 It was already the third time that the disciples experienced the risen Jesus from the dead.
   15 Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς• Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ• ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ• βόσκε τὰ ἀρνία μου.	15 Hote oun ēristēsan legei tō Simōni Petrō ho Iēsous• Simōn Iōannou, agapas me pleon toutōn? legei autō• nai kyrie, sy oidas hoti philō se. legei autō• boske ta arnia mou.	15 So when they had breadfasted, he says to Simon Peter the Jesus, Simon of John, do you love me more than these? He says to him, Yes, Lord, you know that I like you. He says to him, feed the lamb of me.	15 When they had lunch, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He replied, "Yes, Lord, you know that I like you". Jesus said to him, "Watch over my lambs."
   16 λέγει αὐτῷ πάλιν δεύτερον• Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ. ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ• ποίμαινε τὰ πρόβατά μου.	16 legei autō palin deuteron• Simōn Iōannou, agapas me? legei autō. nai kyrie, sy oidas hoti philō se. legei autō• poimaine ta probata mou.	16 He says to him again a second time, Simon of John, do you love me? He says to him, Yes, Lord, you know that I like you. He says to him, Shepherd the sheep of me.	16 Then he said to him for the second time, "Simon son of John, do you love me?" He replied: "Yes, Lord, you know I like you. Jesus said to him, "Watch over my sheep."
   17 λέγει αὐτῷ τὸ τρίτον• Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον• φιλεῖς με; καὶ λέγει αὐτῷ• κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ [ὁ Ἰησοῦς]• βόσκε τὰ πρόβατά μου.	17 legei autō to triton• Simōn Iōannou, phileis me? elypēthē ho Petros hoti eipen autō to triton• phileis me? kai legei autō• kyrie, panta sy oidas, sy ginōskeis hoti philō se. legei autō [ho Iēsous]• boske ta probata mou.	17 He says to him the third time, Simon of John, do you like me? He was sad the Peter that he said to him the third "do you like me?" And he says to him, Lord, you, you know all things, you know that I like you. He says to him the Jesus, feed the sheep of me.	17 Jesus said to him for the third time, "Simon, son of John, do you like me?" Peter was sad that Jesus asked him for the third time, "Do you like me?" Then he replied, "Lord, you know all things, you know how I like you". Jesus said to him, "Watch over my sheep."
   18 ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες• ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει καὶ οἴσει ὅπου οὐ θέλεις.	18 amēn amēn legō soi, hote ēs neōteros, ezōnnyes seauton kai periepateis hopou ētheles• hotan de gērasēs, ekteneis tas cheiras sou, kai allos se zōsei kai oisei hopou ou theleis.	18 Amen, Amen I say to you, when you were younger, you were dressing yourself and you were walking where you wanting to. Then, whenever you would grow old, you will extend the arms of you, and another will dress you and will bring (you) forth where you don't want.	18 Truly, Truly I assure you, when you were younger, you put on your belt and walked where you wanted. When you get old and stretch out your hands, someone else will gird you and draw you where you don't want".
   19 τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῷ• ἀκολούθει μοι.	19 touto de eipen sēmainōn poiō thanatō doxasei ton theon. kai touto eipōn legei autō• akolouthei moi.	19 Then, this he said signifying of what sort of death he will glorify the God. And this having said, he says to him, Follow me.	19 He said this to indicate by what death he was going to recognize the extraordinary quality of God's being. After these words, he said to him, "Follow me".

2. Analysis of each verse

   v. 1 After these events, Jesus showed himself again to the disciples on the shore of the Sea of Tiberias. He showed himself thus.

   Literally: After these things he made visible (ephanerōsen) himself again the Jesus to the disciples over the sea of Tiberias. Then, he made visible (himself) in this way.

Literally: They were together Simon Peter and Thomas, the (one) being said Didymus and Nathanel the (one) from Cana of the Galilee and those of Zebedee and others out of the disciples of him two.

Literally: He says to them Simon Peter, I am going to fish. They say to him, we are coming also, us, with you. They came out and got up into the boat, and in that night they caught nothing.

Literally: Then morning already happened, he stood Jesus into the shore; however they didn't know the disciples that Jesus it is.

Literally: So says to them the Jesus, children (paidia), are you not having any fish? They answered to him, no.

Literally: Then, him, he said to them, cast into the right side of the boat the net, and you will find. So they cast and and they were no longer able de draw it from the multitude of the fish.

Literally: So says the disciples that one whom was loving the Jesus to Peter, the Lord it is. So Simon Peter having heard the Lord it is, the outer tunic he wrapped around, for he was naked (gymnos), and he cast himself into the sea.

Literally: Then, the other disciples in the little boat came, for they were not far from the land, but as long as from two hundred cubits. Drawing the net of the fish.

Literally: So when they got out into the land, they see a heap of burning coals lying and fish lying on (it) and bread.

Literally: He says to them the Jesus, bring forth from the fish that you have caught now.

Literally: So went up Simon Peter and drew the net into the land full of fish large, hundred and fifty-three. And so many being, was not torn (ouk eschisthē) the net.

Literally: He says to them the Jesus, Come, let's breakfast. Then, no one was bold of the disciples to examine him closely, you, who are you?, knowing that the lord it is.

Literally: He comes Jesus and takes the bread and gives to them, and the fish likewise.

Literally: This already third time he was made visible (ephanerōthē) Jesus to the disciples, having been raised out from the dead.

Literally: So when they had breadfasted, he says to Simon Peter the Jesus, Simon of John, do you love me (agapas me) more than these? He says to him, Yes, Lord, you know that I like you (philō se). He says to him, feed (boske) the lamb of me.

Literally: He says to him again a second time, Simon of John, do you love me? He says to him, Yes, Lord, you know that I like you. He says to him, Shepherd the sheep of me.

Literally: He says to him the third time, Simon of John, do you like me? He was sad the Peter that he said to him the third "do you like me?" And he says to him, Lord, you, you know all things, you know that I like you. He says to him the Jesus, feed the sheep of me.

Literally: Amen, Amen I say to you, when you were younger, you were dressing yourself and you were walking where you wanting to. Then, whenever you would grow old, you will extend the arms of you, and another will dress you and will bring (you) forth where you don't want.

Literally: Then, this he said signifying of what sort of death he will glorify the God. And this having said, he says to him, Follow me.

3. Analysis of the narrative's structure

   Introduction: v. 1 After the previous events in Jerusalem, we are now in Galilee on the shores of Lake Tiberias where Jesus manifests himself again

   1. Story of a miraculous catch and a meal with the risen Jesus (vv. 2-14)
      1. The miraculous catch (vv. 2-8)
         1. Setting the scene for the characters and the action: v. 2-3a: seven disciples of Jesus, and Peter decides to go fishing with the others

         2. Presentation of the problem: v.3b A night without a catch

         3. Introduction of a new character, the risen Jesus: v. 4 At daybreak, Jesus is by the lake without being recognized

         4. Word of Jesus to the disciples: vv. 5-6a He asks if there is anything to eat and, when the answer is no, offers to cast the net to the right

         5. Results of Jesus' word: v.6b The disciples follow Jesus' word and find themselves with a glut of fish

         6. Reaction of the disciples: vv. 7-8 the beloved disciple recognizes the work of the risen Jesus there, Peter dresses and jumps into the water, while the disciples join Jesus in bringing back the booty in a boat.

      2. The meal with the risen Jesus (vv. 9-14)
         1. Introduction: v. 9 On the shore there is an ember fire with fish and bread
         2. Jesus' request: v.10 Bring the result of fishing
         3. Action of Peter: v. 11 He pulls the very large variety of fish and their very large number, without tearing the net
         4. Invitation to the meal by Jesus: v.12 Despite the invitation, the disciples remain in a state of obscurity
         5. Jesus presides over the meal: v. 13 He distributes the bread and the fish

      Conclusion: v. 14 Third manifestation of the risen Jesus

   2. Assignment of the pastoral task to Simon Peter (vv. 15-19)

      Introduction: 15a It happens after lunch

      1. Questioning of Simon Pierre (vv. 15-17)
         1. First questioning
            1. Jesus' question: v. 15a Simon, do you love me?
            2. Answer of Simon Peter: v. 15b Yes, you know
            3. Assignment of the pastoral task: v. 15c watch over my flock

         2. Second questioning
            1. Jesus' question: v. 16a Simon, do you love me?
            2. Answer of Simon Peter: v. 16b Yes, you know
            3. Assignment of the pastoral task: v. 16c watch over my flock

         3. Third questioning
            1. Jesus' question: v. 17a Simon, do you love me?
            2. Answer of Simon Peter: v. 17b Yes, you know
            3. Assignment of the pastoral task: v. 17c watch over my flock

      2. Announcement of his fate: vv. 18-19a Simon Peter will be called to martyrdom

      Conclusion: 19b Call to follow him on this road

   • What does the structure of the story tell us? We have in fact two independent accounts: 1) An account of a miraculous catch of fish and a meal with the risen Jesus; 2) Simon Peter's assignment of his pastoral task. The only common point is the presence of some characters in both stories: the risen Jesus, Simon Peter and, following our story, the beloved disciple. These two accounts must therefore be interpreted independently.

   • In the first story, there are two moments, first the miraculous fishing and then the meal presided over by Jesus. In the first moment (vv. 2-8), we find some elements of a miracle story: mention of a problem, a word from Jesus, the observation of extraordinary results, the reaction of the audience. Only one element is missing: there is no request for Jesus' intervention; it is Jesus who takes the initiative here. The second moment (vv. 9-14) is related to the first, because it uses the result of the fishing. And it is Jesus who is in charge by asking to start the meal, to bring the fish and by distributing the bread and the fish.

   • The second narrative also includes two moments, first the questioning of Simon by Jesus (vv. 15-17) which will take place three times, and then the announcement of his martyrdom (vv. 18-19). These two moments are linked, because the martyrdom will be the result of Simon's attachment to Jesus. This second account clearly contributes to the rehabilitation of the figure of Simon Peter, especially following his denial of Jesus.

4. Context analysis
   1. The first observations of the empty tomb (Jn 20:1-10)
      1. Early on the first day of the week, Mary Magdalene notices that the stone from the tomb has been removed and runs to tell Peter and the beloved disciple
      2. They go to the tomb, Peter enters first, then the beloved disciple, and the latter begins to believe
   2. Mary Magdalene's experience of the risen Jesus (Jn 20:11-18)
   3. Experience of the risen Jesus by the Twelve, with the exception of Thomas: sent on mission with the help of the Holy Spirit (Jn 20:19-23)
   4. Experience of the risen Jesus by the Twelve, with Thomas: Thomas' confession of faith (Jn 20:24-29)
      Conclusion (Jn 20:30-31): There are many other signs, but these were recorded to inspire faith and life

   5. Experience of the risen Jesus by a group of seven disciples (Jn 21:1-14)
      1. Miracle fishing
      2. Meal with the caught fish presided over by Jesus
   6. Assignment to Peter of his pastoral task (Jn 21:15-19)
   7. Discussion of the fate and role of the beloved disciple (Jn 21:20-24)

   Conclusion (Jn 21:25): Jesus did many other things, but to write them down would take too much space

   • The context is after the resurrection of Jesus. The only similarities between our story and the previous one are these: we find Simon Peter and the disciple whom Jesus loved, who went to the empty tomb, and then the author considers our story to be the third manifestation of the risen Jesus, forgetting the experience of Mary Magdalene, and considering only the meeting of Jesus with the group of disciples. Otherwise, in terms of geography, we are at the opposite end of the spectrum: all of chapter 20 takes place in Jerusalem, in the south of Palestine, while suddenly we find ourselves in the north, in Galilee, with our story.

   • There is something incongruous in our story. At the first meeting of the risen Jesus with the Twelve in Jerusalem, Jesus sends them on a mission, clothed with the Holy Spirit. Our story seems to ignore this fact completely, as if the disciples had not gone on mission and did not know they were to be sent. It is therefore legitimate to think that our narrative was composed in a context that ignores the above.

   • There is a link with what follows our story (21:20-24), but this link is more tenuous than we think: of course we find Peter and the risen Jesus, and the mention of the beloved disciple, as well as the expression "follow me", but the focus has totally changed. First, we get a new introduction to the beloved disciple who is introduced as the one who asked Jesus about the identity of the traitor. Then, the whole discussion is about the fact that this beloved disciple has a surprisingly long life, and that this does not mean that he will not die one day. In short, this sequel sheds little light on our story.

5. Parallels

   The only other scene similar to this miraculous catch is found in Luke 5:1-11

   We have underlined identical words or parts of words. Verses in square brackets are out of sequence for comparison purposes.

   Luke 5	John 21
   1 Then, it came to pass in the to press him the crowd and to hear to word of God, and him, he was has been standing by the lake of Gennesaret,	1 After these things he made visible himself again the Jesus to the disciples over the sea of Tiberias. Then, he made visible (himself) in this way.
   2-4a and he saw two boats have been standing by the lake. Then, the fishermen from them, having stepped out, were washing the nets. Then, having got up into one of the boats, which was to Simon, he asked him from the land to put off a little. Then, having sat down, out of the boat he was teaching the crowds. Then, as he stopped speaking,	2-3a They were together Simon Peter and Thomas, the (one) being said Didymus and Nathanel the (one) from Cana of the Galilee and those of Zebedee and others out of the disciples of him two. He says to them Simon Peter, I am going to fish. They say to him, we are coming also, us, with you. They came out and got up into the boat
   [5 And having answered Simon, he said, Master, through whole night having toiled we have taken nothing, Then, upon the word of you, I will let down the nets.]	3b, and in that night they caught nothing.
   	4 Then morning already happened he stood Jesus into the shore; however they didn't know the disciples that Jesus it is.
   	5 So says to them the Jesus, children, are you not having any fish? They answered to him, no.
   [4b he said towards Simon, put off into the (water) depth and let down the nets of you for a catch.]	6a Then, him, he said to them, cast into the right side of the boat the net, and you will find.
   6 And this having done, they enclosed a great multitude of fishes. Then, were breaking the nets of them.	6b So they cast and they were no longer able to draw it from the multitude of the fish.
   [8-10a Then, having seen Simon Peter fell at the knees of Jesus saying, Get out from me, for a sinful man I am, Lord. For amazement surrounded him and those with him upon the catch of the fish which they have taken with them. Then, likewise James and John sons of Zebedee who were partners with Simon.]	7 So says the disciples that one whom was loving the Jesus to Peter, the Lord it is. So Simon Peter having heard the Lord it is, the outer tunic he wrapped around, for he was naked, and he cast himself into the sea.
   7 And they beckoned to the partners in the other boat to take part with them, having come, and they came and they filled both the boats to the point to sink, them	8 Then, the other disciples in the little boat came, for they were not far from the land, but as long as from two hundred cubits. Drawing the net of the fish.
   	9 So when they got out into the land, they see a heap of burning coals lying and fish lying on (it) and bread.
   	10 He says to them the Jesus, bring forth from the fish that you have caught now.
   	11 So went up Simon Peter and drew the net into the land full of fish large, hundred and fifty-three. And so many being, was not torn the net.
   	12 He says to them the Jesus, Come, let's breakfast. Then, no one was bold of the disciples to examine him closely, you, who are you?, knowing that the lord it is.
   	13 He comes Jesus and takes the bread and gives to them, and the fish likewise.
   	14 This already third time he was made visible Jesus to the disciples, having been raised out from the dead.
   	15 So when they had breadfasted, he says to Simon Peter the Jesus, Simon of John, do you love me more than these? He says to him, Yes, Lord, you know that I like you. He says to him, feed the lamb of me.
   	16 He says to him again a second time, Simon of John, do you love me? He says to him, Yes, Lord, you know that I like you. He says to him, Shepherd the sheep of me.
   10b And he said towards the Simon the Jesus, Do not fear, from the now men you will be catching.	17 He says to him the third time, Simon of John, do you like me? He was sad the Peter that he said to him the third "do you like me?" And he says to him, Lord, you, you know all things, you know that I like you. He says to him the Jesus, feed the sheep of me.
   	18 Amen, Amen I say to you, when you were younger, you were dressing yourself and you were walking where you wanting to. Then, whenever you would grow old, you will extend the arms of you, and another will dress you and will bring (you) forth where you don't want.
   11 And having brought down the boats upon the land, having left all, they followed him.	19 Then, this he said signifying of what sort of death he will glorify the God. And this having said, he says to him, Follow me.

    

   • Luke and John thus present two similar narratives. The question may be asked: do these two stories borrow from the same basic narrative? The answer is yes because of the number of common elements (see Meier):
     1. A group of fishermen led by Pierre spent the night without catching anything
     2. With supernatural knowledge, Jesus invites them to spread their nets again
     3. Peter and his associates obey, and bring in a huge quantity of fish
     4. The impact on the net that could break is mentioned
     5. Peter is the only one to react strongly
     6. The narrator calls Jesus by name, while Peter alone says: Lord
     7. The other disciples remain silent
     8. Jesus invites Peter to follow him
     9. The symbolism of the story is clear and is linked to the missionary action: without Jesus, Peter and the other disciples cannot succeed, but with Jesus they will be very successful
     10. The accounts of Luke and John contain many common words: Simon, get up into the boat, lord, multitude, follow, net, fish, boat, night, son of Zebedee.
     11. When Peter reacts to the miraculous catch, he is called Simon Peter. This is all the more remarkable since it is the only mention in Luke.

     In short, we have two different versions of the same story.

   • All this poses a problem. For the scene in John takes place after Easter, while in Luke it takes place at the beginning of Jesus' ministry. Which one is right, which one is closer to the original story? In this case, the gospel according to John is right for the following reasons:
     1. Throughout the gospels, there is a tendency to retro-project into the ministry of Jesus situations from the first Christian communities, such as the proclamation "You are the Christ, the Son of the living God" (Mt 16:16), which presupposes the experience of Easter, or the statements "You are Peter, and on this rock I will build my church, and the gates of Hades will not stand against it (Mt 16:18) or "If he refuses to listen, tell the community. And if he refuses to listen even to the community, let him be to you as the Gentile and the publican" (Mt 18:17) which presuppose the existence of Christian communities. In doing so, the evangelists sought to justify and legitimize the Church's teaching, worship and mission so that they would be seen to be in continuity with the historical Jesus. Conversely, we have no example of a scene from Jesus' ministry being projected after Easter. In short, there is every reason to believe that this miraculous catch is a post-Easter scene, as John asserts, retro-projected by Luke into the ministry of Jesus.

     2. In a way, John's version helps us understand a strange element in Luke's account: why does Simon say he is a sinner when he sees this miraculous catch? In John's version, Jesus asks Peter three times if he loves him, to echo his three denials. It is therefore understandable that Peter should recognize himself as a sinner as a result of his three denials when he finds himself before the risen Jesus working wonders in Luke.

     3. One might ask: but why didn't Luke do as John did and insert this scene after Easter? One can imagine that Luke, by opting to block out all the scenes about the risen Jesus on the same day as Easter and centered in Jerusalem (see the unity of time and place of the Greek theater), could no longer present a scene of fishing in Galilee which, of necessity, would have taken place a few days later. Moreover, as we have seen in our analysis of the context, this scene does serve as the first call of discipleship at the beginning of Jesus' ministry.

     4. Finally, the story of the miraculous catch has the characteristic features of a post-Easter situation:
        • Jesus appears as the exalted Lord
        • The title of Simon Peter refers to his role in the Church
        • Jesus preaches at a distance from the crowd to express the majesty of the Lord in the midst of his community
        • Peter uses the word Lord when he addresses Jesus.

   • Now that we have clarified that Luke and John are using the same basic story and that John's context is more appropriate because it is really a post-Easter story, we can ask the question: what theological orientation does John give to this story compared to Luke's?
     • John's version is much more communal than Luke's, which focuses on Simon; for John there are seven disciples who go fishing and it is to this community of disciples that Jesus addresses himself

     • As usual, John presents the beloved disciple as the believer par excellence, the only one able to discern in this extraordinary catch the sign of Jesus' presence

     • Both Luke and John see in the fish the human beings who will be reached by the word of the disciples. But while for Luke this overabundant catch becomes the occasion for Jesus to call Peter to become his disciple and to follow him in his mission, for John this catch represents the multiplicity and variety of people who join the Eucharistic community

     • Thus, while Luke's story ends with Peter becoming a disciple of Jesus, John's story ends with the Eucharistic meal presided over by Jesus, as if the miraculous catch of fish were only a long introduction to that moment.

6. Intention of the author when writing this passage
   • The whole story bears the mark of the concern of the risen Jesus. Like a father or mother full of concern for their children and worried about them, Jesus asks the disciples, "Children, have you anything to eat?" In the same way, he helps them find the best place to fish, he sees to it that the fire for the meal is ready, he invites them to lunch, and he distributes the bread and the fish.

   • The author seems to have a catechetical concern to educate his community about the risen Jesus. There is something different since he died: we can no longer touch him, we can no longer see him with the eyes of his body. This is how he returns to the refrain: the disciples do not recognize him, they do not dare to ask who he is. When the beloved disciple recognizes him, it is not by looking at the figure on the shore, but by interpreting the sign of the abundant catch. This is the secret that the evangelist wants to share: we can only find the presence of the risen Jesus by interpreting in faith, i.e. with the eyes of the heart, the signs that he puts on our path.

   • The fishing comes to an end with the Eucharistic meal. On the one hand, the author refers in the course of his narrative to the scene in chapter 6 where Jesus feeds a large crowd. On the other hand, he tells us that the extraordinary catch will be used for the coming lunch, and even that the great variety of fish (253) represents the diversity of the participants who will form a united community (the net is not torn). This is what the author has in mind: the fruitful results of the mission (fishing) are intended to form this community of disciples who will gather to remember Jesus.

   • Even if Jesus is no longer visible, it is nevertheless he who guides the mission and makes it fruitful, it is he who invites to the meal and presides over it.

   • In the second account, where Jesus challenges Peter about his love for him and entrusts him with a pastoral task, the author clearly seeks to rehabilitate Peter and recognizes his pastoral authority in the Church. Historically, it seems that the Johannine community, the community that appears behind the fourth gospel, had a particular development, a little on the fringe of the other communities: it was rather charismatic with strong accents on brotherly love, a little apart from Judaism, without a real authority structure, but marked by the leadership of the beloved disciple. In this context, Peter's place was somewhat secondary. But now, when chapter 21 is written, around the year 90 or 100, Peter's pastoral leadership is recognized, but using the criterion of the deepest values of the Johannine community, love: Peter knew how to love and be attached to Jesus to the point of giving his life. This undoubtedly means that the Johannine community has returned to the fold of the great Church.

   • In a few words, this is what the author tells us the only way to experience the risen Jesus is to interpret certain signs well, such as that of this great diversity of people who welcome the gospel and who, despite this great variety, manage to form a community in unity; don't forget that believing in the risen Jesus means believing that he really sees to it that we have what we need, and that he is the one who gathers us around the same table and presides over the meal; if Peter is responsible for seeing to this unity despite the fact that he denied Jesus, it is because he knew how to love more than the others to the point of giving his life.

7. Current situations or events in which we could read this text
   1. Can I recognize signs of the risen Jesus? What are they?
      • It is very difficult to see in the events of one's life signs that would come from the risen Jesus. Sometimes it is easier to associate certain happy events with the hand of God. It will be more difficult in the painful events. There is no certainty, we are in the domain of interpretation and faith. And there is something dangerous in seeing signs everywhere: we risk following false messiahs.

      • The best attitude, it seems to me, is to demonstrate a radical openness to others and to everyday events, in a spirit of constant search for the truth. And very often it is certain people who help us to shed light. In the case of Simon Peter, it is the beloved disciple who helps him to recognize the sign of the risen Jesus.

      • If we believe in the risen Jesus, it means that we believe that he cares for us every day of our lives, not only for us, but for this world of ours. It means that we are never alone, it means that our world is not left to itself. We and our world are constantly being worked on from within.

      • In this context, everything can be interpreted: an illness, a failure, a call to take on new tasks, requests from family or a colleague, etc., in short, all events.

   2. Are we able to accept the great diversity while seeking unity?
      • Our story speaks of 153 kinds of fish. Rather, in John's gospel, Jesus says, "In my Father's house are many dwelling places" (Jn 14:2). Even though many people say they appreciate diversity, it is nonetheless frightening and a great challenge when it comes to ensuring consistency and team spirit.
      • Discordant voices in the Church, in the political parties. What is our position?
      • Is a uniform liturgy from East to West really a guarantee of unity?
      • Cultural diversity: the Arab world, the African world, the Asian world. How do we approach the various cultures?
      • This raises the question of unity: we know that unity does not mean uniformity, but when do we know that unity is assured?

   3. For John, the summit of Jesus' action is the Eucharistic meal that he presides over with the gathered community. In today's world, how do we see the action of the risen Jesus and in what direction does he want to take this world?
      • Are our Eucharistic celebrations really this integrating place of immense diversity?

      • What role do our Eucharistic gatherings play in this universal effort to understand one another and seek a form of unity?

      • What is our role in this universal action of God to draw people to Christ?

   4. Peter denied Jesus, but he rehabilitated himself by loving more than the others. Do we know similar people?
      • There are people who have had a turbulent past, but who have gone on to become exemplary parents. Do we have any examples?

      • Luke's gospel tells us the story of a sinful woman who entered the house where Jesus was having a meal, sprinkled his feet with tears, kissed them and anointed them with perfume, and Jesus told her that her many sins were forgiven, for she had shown great love (Luke 7:37-47) Do we have any examples?

      • What are our criteria for a pastor? Are they similar to those of Jesus as seen in our story?

   Rather than starting from the symbolic richness of our story, we can simply start from what preoccupies our thoughts and seek how our story can shed light on it.

   • We have just elected a new pope. What can we expect from his action and his impact on the universal church?
   • The disease affects my immediate environment. How to live well during these difficult times.
   • Someone in my family has just been diagnosed with Alzheimer's. What does this mean?
   • With the federal budget cuts, many public servants fear for their jobs.
   • There are many questions about immigrants, the rules to be imposed, the admission criteria, the compassion to be shown.

-André Gilbert, Gatineau, March 2013