Lecture 2 — Christ eats with the apostles

^21:7^ That disciple therefore whom Jesus loved, said to Peter: it is the Lord. Simon Peter, when he heard that it was the Lord, put on his coat, (for he was naked) and threw himself into the sea. [n. 2592]

^21:8^ But the other disciples came in the ship, (for they were not far from the land, about two hundred cubits) dragging the net with fishes. [n. 2593]

^21:9^ As soon as they came to land, they saw hot coals lying, and a fish laid on top of them and bread. [n. 2598]

^21:10^ Jesus said to them: bring here the fish which you have now caught. [n. 2600]

^21:11^ Simon Peter went up, and drew the net to land, full of great fish, one hundred and fifty-three. And although there were so many, the net was not broken. [n. 2603]

^21:12^ Jesus said to them: come, and dine. And none of those who were at the meal dared ask him: who are you? They knew that it was the Lord. [n. 2607]

^21:13^ And Jesus came and taking bread, and gave it to them, and fish in a like manner. [n. 2610]

^21:14^ This was now the third time that Jesus was manifested to his disciples, after he was risen from the dead. [n. 2613]

2591. The Evangelist, having shown how the taking of the great number of fish led the disciples to recognize Christ, now mentions the order in those recognizing him.

First, he mentions John;

then Peter;

and then actions of the other disciples.

2592. John, being quick in understanding, recognized Christ at once. So he said to Peter, whom he loved more than the others, and also because Peter was above the others in rank, it is the Lord. John was convinced of this by the catch of the fish: you rule the raging of the sea (Ps 88:8); whatever the Lord pleases he does, in heaven and on earth in the seas and all deeps (Ps 134:6).

He said, it is the Lord. Because they usually called him this: you call me Master and Lord (John 13:13).

2593. Peter is seen as passionately devoted to Christ. His devotion is clear, first of all, by his quickness to act: Simon Peter when he heard that it was the Lord, put on his coat, (for he was naked) and threw himself into the sea. But the other disciples came in the ship. As soon as he heard it was the Lord, Peter went without delay. Delay not to be converted to the Lord: and defer it not from day to day (Sir 5:8).

Second, we see his devotion for Christ, for out of modesty he did not want to appear naked, but put on his clothes, for he was stripped for work, because it was hot and it made working easier: put on his coat, (for he was naked) and threw himself into the sea. 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: he who conquers will be clad thus in white garments, and I will not blot his name out of the book of life (Rev 3:5).

Third, 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 threw himself into the sea, to reach Christ more quickly.

2594. 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). Now Peter did cast himself into the sea and he reached Christ unharmed because the servant of Christ is kept safe and unharmed in the midst of tribulations: you have given a path in the sea, and a safe way through the waves (Wis 14:3).

As Chrysostom says, this incident very well brings out the difference between John and Peter: for John is seen to be greater in understanding, while Peter is more ardent in his affections.

2595. The other disciples remained on the boat. First, the Evangelist mentions what they did, the other disciples came in the ship, because they were not as ardent as Peter. The boat signifies the Church: the hope of the world took refuge on a raft, and guided by your hand left to the world the seed of a new generation (Wis 14:6). This text refers to the Church (1 Pet 3:20). The other disciples came in the ship, that is, the protection of the society of the Church, which is as terrifying as the sight of an ordered camp. You will protect them in your tabernacle from the contradiction of tongues (Ps 30:21).

2596. Second, the Evangelist gives the reason why they did this, for they were not far from the land, about two hundred cubits off. This could be the reason why Peter sprang into the sea, because the land was near; and it could explain why the others arrived so quickly. Indeed, they were not far away, because the Church is not far from the land of the living, for the Church is none other than the house of God, and . . . the gate of heaven (Gen 28:17); and the saints think about this land every day: we look not to the things that are seen, but to the things that are unseen (2 Cor 4:18); our commonwealth is in heaven (Phil 3:20).

He says, two hundred cubits, which signifies the same thing as the two boats mentioned by Luke, that is, the two peoples from which the elect are drawn to eternal life (Luke 5:2): that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross (Eph 2:15). The net by which the fish are taken is the teaching of the faith, by which God draws us by inspiring us from within: no man can come to me, unless the Father, who has sent me, draws him (John 6:44). The apostles also draw us by their exhortations.

2597. Next, the Evangelist tells how Christ affectionately prepared a meal for his disciples.

He mentions its preparation;

Christ’s invitation: Jesus said to them: come, and dine;

and the meal itself: and Jesus came and taking bread, gave it to them, and fish in a like manner.

He describes the preparation of the meal.

In the preparation of the meal we see what was contributed by Christ,

and what was brought by the disciples: Jesus said to them: bring here the fish which you have now caught.

2598. Christ prepared three things. The Evangelist continues, as soon as they came to land, they saw hot coals lying, and a fish laid on top of them, and bread, which Christ by his power had created from nothing, or had formed from some nearby matter.

In a previous miracle, Jesus fed the people with bread he had multiplied from previously existing bread (John 6:11). Now, after his passion, he creates or newly forms things, because it is no longer the time to show weakness but his power. For what he did before his passion in the multiplication of the bread was done in condescension, because if he wanted, he could have created it from nothing or newly formed it.

2599. We can understand from this that Christ prepares a spiritual meal or banquet. If we take this present meal symbolically for the Church’s meal, Christ also prepares these three things. First the hot coals of charity: you will heap coals of fire on his head (Prov 25:22); fill your hands with burning coals (Ezek 10:2). Christ carried these burning coals from heaven to earth: a new commandment I give unto you: that you love one another (John 13:34); I came to cast fire upon the earth (Luke 12:49).

Also, Christ prepares the fish laid over the coals, which is Christ himself: for the cooking fish outspread over the hot coals is the suffering Christ who is spread over the hot coals when because of the fire of his love for us he is immolated on the cross: Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Eph 5:2); be imitators of God, as beloved children. And walk in love, as Christ loved us (Eph 5:1).

He also prepares the bread which nourishes us, and this bread is himself. Christ is called a fish insofar as his divinity is hidden, for it is characteristic of fish to remain hidden in the water: truly, you are a God who hides yourself (Isa 45:15). While insofar as Christ nourishes us by his teaching, and even gives us his body for food, he is truly bread: I am the living bread, which came down from heaven (John 6:51); the bread will be rich and abundant (Isa 30:23).

The ministers of the Church should also bring something to this meal; but whatever it is, it has come from God.

2600. The Evangelist now mentions what was brought by the disciples: Jesus said to them: bring here the fish which you have now caught;

first, we see the Lord’s command;

and then one of the disciples acts on it.

2601. Our Lord tells them to bring some of the fish they have caught. 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. These are the ones who will be converted by the preaching of the apostles: bring to the Lord, O children of God (Ps 29:1); and they will bring all your brethren from all the nations as an offering to the Lord (Isa 66:20).

2602. If this meal is understood to be a moral meal, then 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 (Luke 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). 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 (Matt 5:16).

2603. The Evangelist mentions that this was done by one of the disciples, Peter, who was more ardent than the others, Simon Peter went up, and drew the net to land full of great fishes, one hundred and fifty-three; he also went up to the helm of the Church: I will climb the state of perfection (Song 7:8); in his heart he is set to ascend (Ps 64:6). And drew the net to land, because the holy Church has been entrusted to him, and it was said to him in particular, feed my sheep (John 21:17). Therefore, what Christ revealed by his words, saying feed my sheep, Peter now foreshadows by his action in drawing the fish to the solid land, because he will show the solidity of the eternal homeland to the faithful.

2604. He said, full of great fish, because those whom he predestined he also called; and those whom he called he also justified (Rom 8:30); men renowned for their power, giving counsel by their understanding, and proclaiming prophecies; leaders of the people in their deliberations (Sir 44:3). At the other catch of fish (Luke 5:4), the number of fish taken was not mentioned, but it is here; here there were a hundred and fifty-three. The reason for this is that those called to the Church of the present time include both those who are good and bad: the number of fools is infinite (Eccl 1:15). Thus in Genesis, when Abraham is told of his calling, we read, I will multiply your descendants as the sand which is on the seashore (Gen 22:17), which refers to the bad. While referring to the good, God says, look toward heaven, and number the stars, if you are able to number them . . . so will your descendants be (Gen 15:5); for God especially counts the good, he tells the number of the stars (Ps 147:4).

2605. Does this mean that no more than a hundred and fifty-three will be saved? No indeed! There will be more, but this number indicates a mystery. For no one can reach the homeland without observing the commandments of the decalogue; and the commandments can only be kept with the help of the sevenfold gift of the Holy Spirit: the spirit of wisdom and of understanding, the spirit of counsel and of fortitude; the spirit of knowledge and of godliness, and you will be filled with the spirit of the fear of the Lord (Isa 11:2). Further, the first recorded instance of sanctification occurred on the seventh day: God blessed the seventh day and hallowed it (Gen 2:3). Adding ten and seven gives seventeen. Now if we add the cardinal numbers successively then one plus two gives three, plus three gives six, plus four gives ten, plus five gives fifteen, plus six gives twenty-one, and so on in this way till we have reached the number seventeen, we arrive at the number one hundred and fifty-three.

Or, in another way: Christ now was appearing to seven disciples. If we multiply this seven by seven (the gifts of the Holy Spirit) we get forty-nine. Now if we add one to indicate that perfection of unity which is characteristic of the children of God who act by the Spirit of God, we get fifty. If we triple this, and also add three, to indicate our faith in the Trinity, which we profess with our heart, our words and our actions, we get a hundred and fifty-three. Thus, those who are perfected by the seven gifts of the Holy Spirit, and united by their faith in the Trinity, come to the Father.

2606. The Evangelist continues, and although there were so many, the net was not broken. In the other incident (Luke 5:6), the net broke because in the present Church, 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 (Matt 28:20). But in the future, in our homeland, heaven, which is signified by the net which was not torn, that is, in that peace which will be in the saints, there will be no schisms: he makes peace in your borders (Ps 147:14).

2607. When the Evangelist says, Jesus said to them: come and dine, we see his invitation to the meal he had prepared.

First, we see Christ’s invitation;

then the attitude of the disciples: and none of them who were at the meal dared ask him: who are you?

2608. 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 (Matt 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 (Luke 14:16).

2609. The Evangelist gives their attitude when he says, none of the disciples dared ask him: who are you? According to Augustine, this indicates the disciples’ certainty about Christ’s resurrection; they were so certain that it was Christ that none of them presumed to doubt that it was he. And because a question indicates a doubt, no one presumed to ask, **who are you? **As said above, **in that day you will not ask me anything **(John 16:23).

For Chrysostom, it indicates a reverence of the disciples for Christ which was greater than usual. They would have liked to have questioned him; but Christ appeared to them in such grandeur and glory that they did not dare to question him because of their amazement and respect. It was this that particularly stopped them from questioning him, for they knew that it was the Lord.

2610. Next, Jesus came and took bread and gave it to them: and Jesus came and taking bread, gave it to them, and fish in a like manner, and we see the meal they had, with Jesus eating with them: you open your hand, you satisfy the desire of every living thing (Ps 145:16). For he is the one who gives nourishment at the appropriate times.

2611. But did Christ really eat with them?

We should say that he did, although it does not say this here. Luke explicitly says that he ate with them (Luke 24:43), and in Acts we read that while eating with them, he charged them not to leave Jerusalem (Acts 1:4).

2612. But did he truly eat?

We should say to this that a thing is said to be true in two ways: true with the truth of signification, and true with the truth of its species. A thing is true in the first way when it corresponds to what is signified. For example, if I want to signify something by speech, and what I signify by it is true and agrees with the thing signified, my speech is true with the truth of signification, although not true with the truth of the species. When Christ said I am the true vine (John 15:1), that was true, although he is not a true vine in the sense that he has the species or nature of a vine, but he is a vine considering what vine signifies.

Something is said to be true with the truth of its species or kind, when it has what belongs to the truth of its species. These things are the principles of the species, not their subsequent effects. Thus the utterance, man is an animal is true in the first way, with the truth of signification, because it signifies what is true. But it is not true with the truth of species unless it is spoken by the mouth of an animal using its normal organs of speech. Its truth does not depend on the effects of the speaking, for example, that it be heard by someone.

So, applied to the act of eating: some cases are true only with the truth of signification, as the eating ascribed to an angel, because an angel does not have the organs for eating. But what is signified by their eating is true, that is, the desire they have for our salvation.

But Christ’s act of eating after the resurrection was true both with the truth of signification, because he did it to show that he had a human nature, which he did in truth have, and his eating was true according to its species, because he had the organs used for eating. However, the effects consequent on eating were not present, since the food was not transformed into his substance, since he had a glorified and incorruptible body. It was dissolved into preexisting matter by the divine power. However, this effect does not alter the truth of the species, as was said.

2613. The Evangelist summarizes the appearances by saying, this was now the third time that Jesus was manifested to his disciples.

According to Augustine, if this third time refers to the number of times, it is not true. For as was said, on the first day Christ appeared five times, again on the eighth day when Thomas was present (John 20:19), again by the sea as recorded here, again on the mountain in Galilee (Matt 28:16), again when they were at table (Mark 16:14), and again on the day of his ascension, when as they were looking on, he was lifted up (Acts 1:9). Further, he appeared to them many other times during the forty days, but these are not recorded (Acts 1:3).

Thus the third time must refer to the days on which Christ appeared. The first day he appeared was the day of the resurrection; the second day was eight days after the resurrection, after eight days (John 20:26); and the third day was the appearance by the lake mentioned here.

Or, one could say, this statement can be true even if it is referred to the number of times: for the only times we read that he appeared to a number of the disciples gathered together was on the first day in the evening, when the doors were shut; second, eight days later, when the disciples were gathered together; and third, here at the sea. Thus, he explicitly says, this was now the third time that Jesus was manifested to his disciples.