Simon Peter went up, and drew the net to land full of great fish, a hundred and fifty and three: and although there were so many, yet was not the net broken.
All Commentaries on John 21:11 Go To John 21
Cornelius a Lapide
AD 1637
Jesus saith . . . bring of the fish, &c. This He did that they all might perceive the multitude of the fish and the greatness of the miracle.
Mystically, S. Augustine (Tract123) says, "The broiled fish is Christ in His Passion. He is the Bread which came down from heaven. With Him the Church is incorporated for the attainment of everlasting bliss, according as it is said, Bring of the fish which ye have taken, that all we who have this hope through that seven-fold number of disciples, by which the whole company of the faithful is figured, might know that we have a share in so great a sacrament, and are partakers of the same blessedness."
Simon Peter went up, i.e, into the ship, &c. Peter is mentioned as the leader of the rest. For he could not have drawn the net laden with so many great fishes (to land) by himself. Though indeed S. Gregory and Rupertus think that he did do this alone, though not by his own strength, but by Divine assistance. And thereby Peter"s Primacy is intimated. For he is the first to call his companions to fish. He first came to Christ. He was the first also to draw up the net, that it might be signified that all fishes, that is to say, all the faithful, ought to be drawn and ruled by Peter. John therefore was the more beloved, but Peter the more honoured by Christ, and by Him set over the rest. So subjects (spiritual) are now and again more holy than their rulers, but rulers are more exalted, and more eminent in authority than their subjects.
Fishes, an hundred and fifty and three: Why were there exactly one hundred and fifty-three? S. Jerome gives (in Ezek. xlvii9) the literal reason; because there are just that number of different kinds of fish. This is what he says, "Those who have written about animated nature say that there are an hundred and fifty-three kinds of fish. One of each of these kinds was caught by the Apostle, and more remained uncaught. For noble and ignoble, rich and poor, all sorts and conditions of men, are drawn out of the sea of this world to salvation." You must, however, understand the matter thus, that only the chief genera of fishes are included in this number, for, speaking strictly, there are many more kinds. Therefore by this number, or symbol, Christ signified that all nations were to be gathered up into the net of the Church, whose head and prince is Peter, and his successors, the Roman Pontiffs.
Symbolically, Cyril says the number one hundred signifies the fulness of the Gentiles which was about to enter into the net of Peter and the Church: the fifty signifies the smaller number of the Jews, who would be saved: the three represents the mystery of the Blessed Trinity, by the faith and worship of Whom both Jews and Gentiles are gathered together and saved. But S. Augustine (Tract122) says, "This number is made up of three times fifty plus three, because of the mystery of the Trinity. The fiftieth was the year of jubilee in which all the people rested from all their labours. The year of jubilee represented the state of Gospel grace.
More particularly and plainly Rupertus and Maldonatus explain thus. By those three numbers is signified the three-fold race of men who are saved. The hundred denotes those who are married, "for these are the most numerous. The fifty denotes the widows and the continent, for these are fewer in number. The three denotes virgins, the fewest of all.
And although there were so many, &c. Chrysostom says that in this miracle three miracles were included, by which Christ proved His resurrection and omnipotence. The first was in the taking of the fish. The second, in the production of His own fish, the bread, and the burning coals. The third, in the integrity of the net, which signifies the unity and integrity of the Church, which cannot be broken, or rent by any schism. For they who make a schism separate themselves ipso facto from the Church, and consequently leave the Church to its own unity and integrity.
Jesus saith unto them, Come and dine. It is probable that some of the fish which the Apostles caught were placed by Christ"s command upon the red-hot coals, when He said, Bring of the fish which ye have now caught.
Observe also that it is probable that Christ upon this occasion dined with His disciples, a thing which He had been accustomed to do, in order to confirm the truth of His resurrection.
Anagogically, S. Cyril says, In like manner after the labours of this life, by which we fish souls for God, Christ will prepare a heavenly dinner, in which we shall eternally feast with Him in Divine delights, according as it is written, That ye may eat and drink at My table in My kingdom ( Luke 22:30).
And none of them that sat at meat: Gr. μαθητων, i.e, of His disciples. Whence Jansen thinks we ought to read discumbentium, those who sat at meat: but the Roman copies read discum, which seems more suitable to the context.
Durst ask Him, &c. Because, as Chrysostom observes (Hom86), Christ was not, as yet, presenting Himself to them in His own proper appearance and form, but in one more august, from which they were hesitating whether it were really Jesus Himself, and were wishing to ask Him, Who art Thou? Yet from His features, from what He did and said, they recognised that it was Jesus Himself, so that at length they could no longer doubt. Wherefore, partly from reverence for Christ, and partly from the confidence of their recognition, they dared not to ask Him.
Less happily, S. Augustine interprets the expression to ask by to doubt. For these differ as effect and cause.
