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XXIV.

APPEARANCE AT SEA OF GALILEE.

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383

The removal of the doubts of Thomas restored the Eleven to unity of faith, and fitted them to be witnesses of the Lord’s resurrection. And the Gospel might naturally have closed at this point, as indeed the last verses of the twentieth chapter suggest that the writer himself felt that his task was done. But as throughout his Gospel he had followed the plan of adducing such of Christ’s miracles as seemed to throw a strong light on His spiritual power, he could not well close without mentioning the last miracle of all, and which seemed to have only a didactic purpose. Besides, there was another reason for John adding this chapter. He was writing at the very close of the century. So long had he survived the unparalleled events he narrates that an impression had gone abroad that he would never die. It was even rumoured that our Lord had foretold that the beloved disciple should tarry on earth till He Himself should return. John takes the opportunity of relating what the Lord had really said, as well as of recounting the all-important event out of which the misreported conversation had arisen.

When the disciples had spent the Passover week at Jerusalem, they naturally returned to their homes in Galilee. The house of the old fisherman Zebedee384 was probably their rendezvous. We need not listen to their talk as they relate what had passed in Jerusalem, in order to see that they are sensible of the peculiarity of their situation and are in a state of suspense.

They are back among the familiar scenes, the boats are lying on the beach, their old companions are sitting about mending their nets as they themselves had been doing a year or two before when summoned by Jesus to follow Him on the moment. But though old associations are thus laying hold of them again, there is evidence that new influences are also at work; for with the fishermen are found Nathanael and others who were there, not for the sake of old associations, but of the new and common interest they had in Christ. The seven men have kept together; they participate in an experience of which their fellow-townsmen know nothing; but they must live. Hints have been thrown out that seven strong men must not depend on other arms than their own for a livelihood. And as they stand together that evening and watch boat after boat push off, the women wishing their husbands and sons good-speed, the men cheerily responding and busily getting their tackle in trim, with a look of pity at the group of disciples, Peter can stand it no longer, but makes for his own or some unoccupied boat with the words, “I go a-fishing.” The rest were only needing such an invitation. The whole charm and zest of the old life rushes back upon them, each takes his own accustomed place in the boat, each hand finds itself once more at home at the long-suspended task, and with an ease that surprises themselves they fall back into the old routine.

And as we watch their six oars flashing in the setting sun, and Peter steering them to the familiar fishing385 ground, we cannot but reflect in how precarious a position the whole future of the world is. That boat carries the earthly hope of the Church; and as we weigh the feelings of the men that are in it, what we see chiefly is, how easily the whole of Christianity might here have broken short off, and never have been heard of, supposing it to have depended for its propagation solely on the disciples. Here they were, not knowing what had become of Jesus, without any plan for preserving His name among men, open to any impulse or influence, unable to resist the smell of the fishing boats and the freshness of the evening breeze, and submitting themselves to be guided by such influences as these, content apparently to fall back into their old ways and obscure village life, as if the last three years were a dream, or were like a voyage to foreign parts, which they might think of afterwards, but were not to repeat. All the facts they were to use for the conversion of the world were already in their possession; the death of Christ and His resurrection were not a fortnight old; but as yet they had no inward impulse to proclaim the truth; there was no Holy Ghost powerfully impelling and possessing them; they were not endued with power from on high. One thing only they seemed to be decided and agreed about—that they must live; and therefore they go a-fishing.

But apparently they were not destined to find even this so easy as they expected. There was One watching that boat, following it through the night as they tried place after place, and He was resolved that they should not be filled with false ideas about the satisfactoriness of their old calling. All night they toiled, but caught nothing. Every old device was tried; the fancies of each particular kind of fish were humoured,386 but in vain. Each time the net was drawn up, every hand knew before it appeared that it was empty. Weary with the fruitless toil, and when the best part of the night was gone, they made for a secluded part of the shore, not wishing to land from their first attempt empty in presence of the other fishermen. But when about one hundred yards from the shore a voice hails them with the words, “Children”—or, as we would say, “Lads”—“have you taken any fish?” It has been supposed that our Lord asked this question in the character of a trader who had been watching for the return of the boats that he might buy, or that it was with the natural interest every one takes in the success of a person that is fishing, so that we can scarcely pass without asking what take they have had. The question was asked for the purpose of arresting the boat at a sufficient distance from the shore to make another cast of the net possible. It has this effect; the rowers turned round to see who is calling them, and at the same time tell Him they have no fish. The Stranger then says, “Cast the net on the right side of the ship, and ye shall find”; and they do so, not thinking of a miracle, but supposing that before any man would give them such express instructions he must have had some good reason for believing there were fish there. But when they found that the net was at once absolutely loaded with fish, so that they could not draw it into the boat, John looks again at the Stranger, and whispers to Peter, “It is the Lord.” This was no sooner heard by Peter than he snatched up and threw over him his upper garment, and throwing himself into the water swam or waded ashore.

In every trifling act character betrays itself. It is John who is first to recognise Jesus; it is Peter who387 casts himself into the sea, just as he had done once before on that same lake, and as he had been first to enter the sepulchre on the morning of the Resurrection. John recognises the Lord, not because he had better eyesight than the rest, nor because he had a better position in the boat, nor because while the rest were busied with the net he was occupied with the figure on the beach, but because his spirit had a quicker and profounder apprehension of spiritual things, and because in this sudden turn of their fortune he recognised the same hand which had filled their nets once before and had fed thousands with one or two little fishes.

The reason of Peter’s impetuousness on this occasion may partly have been that their fishing vessel was now as near the land as they could get it, and that he was unwilling to wait till they should get the small boat unfastened. The rest, we read, came ashore, not in the large vessel in which they had spent the night, but in the little boat they carried with them, the reason being added, “for they were not far from land”—that is to say, not far enough to use the larger vessel any longer. Peter, therefore, ran no risk of drowning. But his action reveals the eagerness of love. No sooner has he only heard from another that his Lord is near, than the fish for which he had been watching and waiting all night are forgotten, and for him, the master of the vessel, the net and all its contents might have sunk to the bottom of the lake. What this action of Peter suggested to the Lord is apparent from the question which a few minutes later He put to him: “Lovest thou Me more than these?”

Neither would Peter have sustained any serious loss even though his nets had been carried away, for when he reaches the shore he finds that the Lord was to be388 their host, not their guest. A fire is ready lit, fish laid on it and bread baking. He who could so fill their nets could also provide for His own wants. But there was to be no needless multiplication of miracles; the fish already on the fire was not to be multiplied in their hands when plenty were lying in the net. He directs them, therefore, to bring of the fish they had caught. They go to the net, and mechanically, in their old fashion, count the fish they had taken, one hundred and fifty and three; and John, with a fisher’s memory can tell you, sixty years after, the precise number. From these miraculously provided fish they break their long fast.

The significance of this incident has perhaps been somewhat lost by looking at it too exclusively as symbolical. No doubt it was so; but it carried in the first place a most important lesson in its bare, literal facts. We have already noticed the precarious position in which the Church at this time was. And it will be useful to us in many ways to endeavour to rid our mind of all fancies about the beginning of the Christian Church, and look at the simple, unvarnished facts here presented to our view. And the plain and significant circumstance which first invites our attention is, that the nucleus of the Church, the men on whom the faith of Christ depended for its propagation, were fishermen.

This was not merely the picturesque drapery assumed by men of ability so great and character so commanding that all positions in life were alike to them. Let us recall to memory the group of men we have seen standing at a corner in a fishing village or with whom we have spent a night at sea fishing, and whose talk has been at the best old stories of their craft or legends389 of the water. Such men were the Apostles. They were men who were not at home in cities, who simply could not understand the current philosophies, who did not so much as know the names of the great contemporary writers of the Roman world, who took only so much interest in politics as every Jew in those troublous times was forced to take—men who were at home only on their own lake, in their fishing boat, and who could quite contentedly, even after all they had recently gone through, have returned to their old occupation for life. They were in point of fact now returning to their old life—returning to it partly because they had no impulse to publish what they knew, and partly because, even though they had, they must live, and did not know how they should be supported but by fishing.

And this is the reason of this miracle; this is the reason why our Lord so pointedly convinced them that without Him they could not make a livelihood: that they might fish all the night through and resort to every device their experience could contrive and yet could catch nothing, but that He could give them sustenance as He pleased. If any one thinks that this is a secular, shallow way of looking at the miracle, let him ask what it is that chiefly keeps men from serving God as they think they should, what it is that induces men to live so much for the world and so little for God, what it is that prevents them from following out what conscience whispers is the right course. Is it not mainly the feeling that by doing God’s will we ourselves are likely to be not so well off, not so sufficiently provided for. Above all things, therefore, both we and the Apostles need to be convinced that our Lord, who asks us to follow Him, is much better able to provide for us than we ourselves are. They had the same transition 390 to make as every man among ourselves has to make; we and they alike have to pass from the natural feeling that we depend on our own energy and skill for our support to the knowledge that we depend on God. We have to pass from the life of nature and sense to the life of faith. We have to come to know and believe that the fundamental thing is God, that it is He who can support us when nature fails, and not that we must betake ourselves to nature at many points where God fails—that we live, not by bread alone, but by every word that proceedeth out of the mouth of God, and are much safer in doing His bidding than in struggling anxiously to make a livelihood.

And if we carefully read our own experience, might we not see, as clearly as the Apostles that morning saw, the utter futility of our own schemes for bettering ourselves in the world? Is it not the simple fact that we also have toiled through every watch of the night, have borne fatigue and deprivation, have abandoned the luxuries of life and given ourselves to endure hardness, have tried contrivance after contrivance to win our cherished project, and all in vain? Our net is empty and light at the rising sun as it was at the setting. Have we not again and again found that when every boat round was being filled we drew nothing but disappointment? Have we not many times come back empty-handed to our starting-place? But no matter how much we have thus lost or missed every man will tell you it is much better so than if he had succeeded, if only his own ill-success has induced him to trust Christ, if only it has taught him really what he used with everybody else verbally to say,—that in that Person dimly discerned through the light that begins to glimmer round our disappointments there is 391 all power in heaven and on earth—power to give us what we have been trying to win, power to give us greater happiness without it.

But this being so, it being the case that our Lord came this second time and called them away from their occupations to follow Him, and showed them how amply He could support them, they could not but remember how He had once before in very similar circumstances summoned them to leave their occupation as fishermen and to become fishers of men. They could not but interpret the present by the former miracle, and read in it a renewed summons to the work of catching men, and a renewed assurance that in that work they should not draw empty nets. Most suitably, then, does this miracle stand alone, the only one wrought after the Resurrection, and most suitably does it stand last, giving the Apostles a symbol which should continually reanimate them to their laborious work. Their work of preaching was well symbolised by sowing; they passed rapidly through the field of the world, at every step scattering broadcast the words of everlasting life, not examining minutely the hearts into which these words might fall, not knowing where they might find prepared soil and where they might find inhospitable rock, but assured that after a time whoso followed in their track should see the fruit of their words. Not less significant is the figure of the net; they let down the net of their good tidings, not seeing what persons were really enclosed in it, but trusting that He who had said, “Cast your net on the right side of the ship,” knew what souls it would fall over. By this miracle He gave the Apostles to understand that not only when with them in the flesh could He give them success. Even now after His resurrection and392 when they did not recognise Him on the shore He blessed their labour, that they might even when they did not see Him believe in His nearness and in His power most effectually to give them success.

This is the miracle which has again and again restored the drooping faith and discouraged spirit of all Christ’s followers who endeavour to bring men under His influence, or in any way to spread out this influence over a wider surface. Again and again their hope is disappointed and their labour vain; the persons they wish to influence glide out from below the net, and it is drawn empty; new opportunities are watched for, and new opportunities arrive and are used, but with the same result; the patient doggedness of the fisherman long used to turns of ill-success is reproduced in the persevering efforts of parental love or friendly anxiety for the good of others, but often the utmost patience is at last worn out, the nets are piled away, and the gloom of disappointment settles on the mind. Yet this apparently is the very hour which the Lord often chooses to give the long-sought-for success; in the dawn, when already the fish might be supposed to see the net and more vigilantly to elude it, our last and almost careless effort is made, and we achieve a substantial, countable success—a success not doubtful, but which we could accurately detail to others, which makes a mark in the memory like the hundred and fifty and three of these fishers, and which were we to relate to others they must acknowledge that the whole weary night of toil is amply repaid. And it is then a man recognises who it is that has directed his labour—it is then he for the moment forgets even the success in the more gladdening knowledge that such a success could only have been given by One, and that it is the Lord 393 who has been watching his disappointments, and at last turning them into triumph.

The Evangelist adds, “None of the disciples durst ask Him, Who art Thou? knowing that it was the Lord”—a remark which unquestionably implies that there was some ground for the question, Who art Thou? They knew it was the Lord from the miracle He had wrought and from His manner of speaking and acting; but yet there was in His appearance something strange, something which, had it not also inspired them with awe, would have prompted the question, Who art Thou? The question was always on their lips, as they found afterwards by comparing notes with one another, but none of them durst put it. There was this time no certification of His identity further than the aid He had given, no showing of His hands and feet. It was, that is to say, by faith now they must know Him, not by bodily eyesight; if they wished to deny Him, there was room for doing so, room for questioning who He was. This was in the most delicate correspondence with the whole incident. The miracle was wrought as the foundation and encouraging symbol of their whole vocation as fishers of men during His bodily absence; it was wrought in order to encourage them to lean on One whom they could not see, whom they could at best dimly descry on another element from themselves, and whom they could not recognise as their Lord apart from the wonderful aid He gave them; and accordingly even when they come ashore there is something mysterious and strange about His appearance, something that baffles eyesight, something that would no longer have satisfied a Thomas, something therefore which is the fit preparation for a state in which they were to live altogether by faith and not at all by sight. This 394 is the state in which we now live. He who believes will know that his Lord is near him; he who refuses to believe will be able to deny His nearness. It is faith then that we need: we need to know our Lord, to understand His purposes and His mode of fulfilling them, so that we may not need the evidence of eyesight to say where He is working and where He is not. If we are to be His followers, if we are to recognise that He has made a new life for us and all men, if we are to recognise that He has begun and is now carrying forward a great cause in this world, and if we see that, let our lives deny it as they may, there is nothing else worth living for than this cause, and if we are seeking to help it, then let us confirm our faith by this miracle and believe that our Lord, who has all power in heaven and on earth, is but beyond eyesight, has a perfectly distinct view of all we are doing and knows when to give us the success we seek.

This, then, explains why it was that our Lord appeared only to His friends after His resurrection. It might have been expected that on His rising from the dead He would have shown Himself as openly as before He suffered, and would specially have shown Himself to those who had crucified Him; but this was not the case. The Apostles themselves were struck with this circumstance, for in one of his earliest discourses Peter remarks that He showed Himself “not to all the people, but unto witnesses chosen before of God, even to us who did eat and drink with Him after He rose from the dead.” And it is obvious from the incident before us and from the fact that when our Lord showed Himself to five hundred disciples at once in Galilee, probably a day or two after this, some even of them doubted—it is obvious from this that no good 395 or permanent effect could have been produced by His appearing to all and sundry. It might have served as a momentary triumph, but even this is doubtful; for plenty would have been found to explain away the miracle or to maintain it was a deception, and that He who appeared was not the same as He who died. Or even supposing the miracle had been admitted, why was this miracle to produce any more profound spiritual effect in hearts unprepared than the former miracles had produced. It was not by any such sudden process men could become Christians and faithful witnesses of Christ’s resurrection. “Men are not easily wrought upon to be faithful advocates of any cause.” They advocate causes to which they are by nature attached, or else they become alive to the merit of a cause only by gradual conviction and by deeply impressed and often repeated instruction. To such a process the Apostles were submitted; and even after this long instruction their fidelity to Christ was tested by a trial which shook to the foundations their whole character, which threw out one of their number for ever, and which revealed the weaknesses of others.

In other words, they needed to be able to certify Christ’s spiritual identity as well as His physical sameness. They were so to know Him and so to sympathise with His character that they might be able after the Resurrection to recognise Him by the continuity of that character and the identity of purpose He maintained. They were by daily intercourse with Him to be gradually led to dependence upon Him, and to the strongest attachment to His person; so that when they became witnesses to Him they might not only be able to say, “Jesus whom you crucified rose again,” but might be able to illustrate His character by their own,396 to represent the beauty of His holiness by simply telling what they had seen Him do and heard Him say, and to give convincing evidence in their own persons and lives that He whom they loved on earth lives and rules now in heaven.

And what we need now and always is, not men who can witness to the fact of resurrection, but who can bear in upon our spirits the impression that there is a risen Lord and a risen life through dependence on Him.