This Sunday’s Gospel, recounting the Risen Jesus’ appearance to His disciples by the
Sea of Tiberias (Jn 21:1-19), begins, “Jesus revealed Himself.” St. Thomas Aquinas
explains that Jesus had a glorified body, which, by its nature or power, could be seen or
not seen, as He wished. He “revealed” Himself by making Himself visible. The word “to
appear” has a similar meaning as “reveal,” “appearing to them during forty days” (Acts
1:3) (Commentary on the Gospel of St. John, 2576).
Peter announces, “I am going fishing” (Jn 21:3). Thomas proposes a “mystical
interpretation,” meaning “the work of preaching” since Jesus had told His disciples: “I
will make you fishers of men” (Mt 4:19). In that way, Peter invites the others “to share in
His concerns and preaching” (Commentary on the Gospel of St. John, 2577).
According to Thomas, the Gospel not only tells us about a manifestation of the Risen
Jesus after the Resurrection but also encourages the disciples that Jesus will be
present in their ministry.
Jesus emphasized the importance of seeking God first: “But seek first His kingdom and
His righteousness, and all these things shall be yours as well,” that is, what is necessary
for life (Mt 6:33). Drawing in an abundance of fish represents the results of ministry
graced with Jesus’ presence.
By Jesus’ power the disciples caught the fish, as Thomas affirms: “It is true that these
things will be added, with our cooperation. So our Lord did keep His promise here, with
the cooperation of Peter. For who else but our Lord caused the fish that were caught to
be within the range of their net?” (Commentary on John, 2579).
Thomas calls attention to the other disciples who join Peter in fishing: “The others agree
to this, ‘we will go with you.’ This sets an example for preachers and prelates to
encourage each other in their work of turning people to God: ‘A brother helped is like a
strong city’ (Prv 18:19)” (Commentary on John, 2579).
The disciples “went off to get into their boat” (Jn 21:3). Thomas comments that the
disciples, as preachers must leave not only sin but other attachments as Abraham left
his land and people, “They should go out from their carnal affections: ‘Go from your
country and your kindred and your father’s house’ (Gen 12:1)” (Commentary on John,
2582). It may also be necessary to “leave the quiet of contemplation.”
In a symbolic way, preachers get into a boat, as Thomas explains: “That is, go forward
in charity within the unity of the Church, which is called a ship: They should also board
the ship of the cross by depriving the flesh: ‘But far be it from me to glory except in the
cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the
world’ (Gal 6:14)” (Commentary on John, 2582).

This account illustrates the importance for preachers of trust in Christ, as Thomas
instructs: “Preachers should have total confidence in the help of Christ. ‘All that night
they caught nothing,’ because as long as God’s help and the interior Preacher are not
there, the words of the preacher have no effect. But when the light comes, enlightening
hearts, the preacher makes a catch: ‘Send out your light and your truth’ (Ps 42:3). Here,
night indicates the lack of divine help: ‘Night comes, when no one can work’ (Jn 9:4)”
(Commentary on John, 2583).
As in other Gospel accounts of the appearances of the Risen Christ, the time of day is
identified: “Just after daybreak, Jesus was standing on the shore” (Jn 21:4). Thomas
thinks that “daybreak” represents the glory of the Resurrection (Commentary on John,
2584).
The disciples do not recognize Jesus because of their ignorance. Thomas observes:
“We can see from this that on this turbulent sea of the present, we cannot know the
hidden things of Christ: ‘No eye has seen a God besides you, who works for those who
wait for Him’ [Is 64:4]” (Commentary on John, 2586).
Jesus asks the disciples if they have any fish (Jn 21:5). Thomas reflects: “In the
mystical interpretation, Christ asks us for food to refresh Himself. And we do this for Him
by obeying the commandments. ‘My food is to do the will of Him who sent Me, and to
accomplish His work’ (Jn 4:34). They answered him, No, that is, not of themselves: ‘I
can will what is right, but I cannot do it’ (Rom 7: 18)” (Commentary on John, 2588).
Thomas thinks the disciples’ obedience to Jesus’ instructions reflects His own
obedience: “The obedience of the disciples is shown when the Evangelist says, ‘So they
cast it, the net’; and the effect of this obedience, and now they were not able to haul it
in, for the quantity of fish, that is, for the great number of those who would be saved”
(Commentary on John, 2590).
In a similar passage in Luke, the nets begin to break. Thomas observes: “This fishing
differs from that mentioned by Luke because there (Lk 5:6) the nets broke; and in a like
way the Church is rent by disagreements and heresies” (Commentary on John, 2590).
John recognizes Jesus because he was “quick in understanding.” John tells Peter it is
the Lord. Thomas reflects upon Peter: “Peter is seen as passionately devoted to Christ.
His devotion is clear, first of all, by his quickness to act … As soon as he heard it was
the Lord, Peter went without delay” (Commentary on John, 2593).
Peter puts clothes on: “We can learn from this that those coming to Christ ought to put
off the old man and put on the new, which has been created for God in faith… His
devotion is shown by his lack of fear: for because of his great love, he was unwilling to
stay in the boat, which was moving too slowly, and so he sprang into the sea, to reach
Christ more quickly” (Commentary on John, 2593).

Thomas considers the sea as a sign of the difficulties of life: “In the mystical
interpretation, the sea signifies the troubles of this present world. Those who desire to
come to Christ cast themselves into the sea, and do not refuse the tribulations of this
world: ‘Through many tribulations we must enter the kingdom of God’ (Acts 14:22); ‘My
son, if you come forward to serve the Lord, prepare yourself for trials’ (Sir 2:1)”
(Commentary on John, 2594).
Thomas recalls the observation of St. John Chrysostom that John is seen to be greater
in understanding, while Peter is more ardent in his affections” (Commentary on John,
2594).
Jesus tells the disciples to bring some of the fish they have caught. Thomas reflects that
Jesus wants His disciples to imitate His actions: “It was like saying: I have given you the
gift of charity, I have roasted My body upon the cross and given you the bread of My
teaching, which perfects and strengthens the Church. Now it is your task to catch
others” (Commentary on John, 2601).
Thomas applies Jesus’ role in enabling us for ministry: “Christ first prepares as food for
the soul the burning coals of charity: ‘God’s love has been poured into our hearts’ (Rom
5:5); ‘I came to cast fire upon the earth’ (Lk 12:49). Then he prepares the fish, that is, a
hidden faith, since it is concerned with things that are not evident (Heb 10:1); and also
the bread, that is, solid teaching: ‘Solid food is for the mature’ (Heb 5:14) (Commentary
on John, 2602).
We act upon the grace that Christ has given us: “Our contribution to this meal is to
make good use of the grace given to us: ‘But by the grace of God I am what I am, and
his grace toward me was not in vain’ (1 Cor 15:10). Thus our Lord asks us to bring the
fish, bring your good works, which have been granted to you to accomplish: ‘Let your
light so shine before men, that they may see your good works’ (Mt 5:16)” (Commentary
on John, 2602).
The Gospel tells us that “the net was not torn” (Jn 21:11). Thomas observes:
“In the incident related by Luke (Lk 5:6) the net broke because in the present
Church [in this world], which the net signifies, there are many rips of schisms,
heresies and seditions. But the Church is not entirely torn apart because “I am
with you always, to the close of the age” (Mt 28:20) (Commentary on John,
2607).
.
Jesus invites the disciples to the meal He has prepared: “Jesus said to them, ‘Come
and have breakfast” (Jn 21:12). Thomas explains the way that Jesus continues to
“invite” us: “Christ invites us to dine with Him by inspiring us Himself from within, saying,
Come and dine: ‘Come to Me, all who labor and are heavy laden, and I will refresh you’
(Mt 11:28); ‘Eat, O friends, and drink; drink deeply, O lovers!’ (Song 5:1). He also invites
us to dine by encouraging and teaching us from without through others: ‘A man once
gave a great banquet… he sent his servant to say to those who had been invited,
Come” (Lk 14:16)’ (Commentary on John, 2608).

Jesus gave them the bread and fish: “Jesus came and took the bread and gave it to
them, and so with the fish” (Jn 21:13).
Jesus first feeds the disciples before commissioning them, as the Gospel states: “When
they had finished breakfast” (Jn 21:15). Thomas explains: “This signifies the spiritual
meal by which the soul is refreshed with spiritual gifts, even when it is united to the
body: ‘I will come in to him and eat with him’ (Rev 3:20). Therefore it is appropriate that
one who is raised to this office be already refreshed with this joyous meal. Otherwise,
how could he refresh the hungry ones that come to Him” (Commentary on John, 2615).
Jesus speaks to Peter about his role. Thomas emphasizes the necessity of obedience
to Jesus, as well as knowledge but most especially the need for grace: “Prelates need
grace because if they do not have grace they do not have anything: ‘By the grace of
God I am what I am’ (1 Cor 15:10); ‘And when they perceived the grace that was given
to me, James and Cephas and John, who were reputed to be pillars, gave to me and
Barnabas the right hand of fellowship’ (Gal 2:9)” (Commentary on John, 2616).
Three times, Jesus asked Peter if he loved Him, reflecting Peter’s three denials: “Thus it
was that when our Lord was about to die, Peter was afraid and denied him; but the risen
Lord restored love and banished his fear. So Peter, who before had denied Christ
because he was afraid to die, now, after our Lord has arisen, feared nothing. Why
should he be afraid, since he now realized that death had died?” (Commentary on John,
2617).
Thomas applies Jesus’ questions to Peter to bishops: ‘In the last days there will come
times of stress. For men will be lovers of self’ (1 Tim 3:1). One who does not love the
Lord is not a fit prelate. A fit prelate is one who does not seek his own advantage, but
that of Christ’s; and he does this through love: ‘The love of Christ controls us’ (2 Cor
5:14)” (Commentary on John, 2618).
The bishop must love his flock: “Love also becomes this office because it benefits
others: for it is due to the abundance of love that those who love Jesus will at times give
up the quiet of their own contemplation to help their neighbor. Although the: Apostle
said, ‘I am sure that neither death nor life… will be able to separate us from the love of
God’ (Rom 8:39), he added, ‘For I could wish that I myself were accursed and cut off
from Christ for the sake of my brethren’ (Rom 9:3). Thus a prelate should be questioned
about his love” (Commentary on John, 2618).
Jesus instructs Peter to feed Jesus’ lambs three times: “Christ says three times, Feed
my lambs, because Peter ought to feed them three ways. First, they are to be fed by
being taught: ‘And I will give you shepherds after My own heart, who will feed you with
knowledge and understanding’ (Jer 3:15). Secondly, they are to be fed by example: ‘Set
the believers an example in speech and conduct, in love, in faith, in purity’ (1 Tim 4:12);
‘Upon the mountain heights of Israel,’ that is, in the excellence of great men, ‘shall be
their pasture’ (Ez 34:14). Thirdly, they are to be fed by being offered temporal help:

‘Woe, shepherds of Israel who have been feeding yourselves! Should not shepherds
feed the sheep?’ (Ez 34:2) (Commentary on John, 2624).
Before the Passion, Peter was willing to lay down his life for Jesus, now he is humbler:
“Peter became sad because asked three times. As was seen, he was rebuked by our
Lord before the Passion when he so quickly asserted that he loved him. Now, seeing
that he is questioned so many times about his love, he is afraid he will be rebuked again
and becomes sad. Thus he says, Lord, you know everything; you know that I love
you. He is saying in effect: I do love you; at least I think I do. But you know all things,
and perhaps you know of something else that will happen. And so the final commitment
of the Church is given to the humbled Peter” (Commentary on John, 2627).

Denis Vincent Wiseman, O.P.

References to Thomas Commentary on the Gospel of John may be found in the
translation by Fr. James A. Weisheipl, O.P. and Fabian R. Larcher, O.P., published by
St. Bede’s Publications.