The passage
      v1. This, the fullest description of a resurrection appearance, takes place by lake Galilee.
      v2. John lists the disciples present. (For convenience sake we identify John as the author. John is likely to be the source of this gospel tradition, but not necessarily the author of the completed work, cf. 21:24). The sons of Zebedee are James and John, and it is generally assumed that "the beloved disciple" is John. It is possible, although not probable, that he was one of the "two other disciples."
      v3. The disciples seem directionless and so Peter proposes a fishing trip.
      v4. Jesus appears on the beach (rather than comes to it) and is not initially recognized (similar to Mary Magdalene's meeting with Jesus).
      v5. Jesus calls to the disciples. His question implies a negative answer. "You haven't caught any fish have you?"
      v6. Imaging the draught of fishes in the synoptics, Jesus tells them to cast the net out on the right side of the boat (there is no significance in this, other than it wasn't where they were fishing). The net ends up so full that they can't pull it into the boat.
      v7. The beloved disciple recognizes the hand of Jesus in the event. He was also first to recognize the significance of the empty tomb. On hearing John's words, Peter tucks his fisherman's smock up under his belt, jumps overboard and swims ashore.
      v8. The others follow in the boat, dragging ashore the net full of fish.
      v9. The disciples discover breakfast already prepared for them by Jesus; bread, possibly toasted bread and cooking fish. Although all this is presented in a matter-of-fact way, we are being invited by John to look for a deeper meaning.
      v10. Jesus asks the disciples to bring some of their fish to supplement what is cooking. This is done to underline the disciples' partnership with Christ in the business of gathering fish for the kingdom. It is certainly not done because Jesus had miscalculated the number present and so needed a few extra fish for breakfast.
      v11. The number of the catch is noted, 153. Much is often made of this number, given that it is so precise, but its significance lies in it being an impressive catch. It is also noted that the net was not torn. That is, none got away.
      v12. Jesus' unusual presence prompts the disciples to wonder who it is, although deep down they knew it was the Lord.
      v13. Jesus then serves the meal to the disciples.
      v14. John notes that this is the third time Jesus had appeared to his disciples as a group. Interestingly, it is the fourth time if we count Mary.

The church commissioned
      In the Great Commission, Matthew 28:19-20, Jesus gives his disciples a task of great importance. They must gather disciples ("make disciples") by proclaiming the gospel ("baptizing [immersing] them in the name" - not immersing them in water (baptism), but immersing them in the word, the gospel), and they must teach those who respond to it.
      John, in his unique style, repeats this commissioning at the end of his gospel. The task of evangelism, of communicating the gospel to lost humanity, is driven home in the symbolism of a fishing expedition. The fishing scene, with its wonderful catch of fish, harks back to an earlier catch of fish when Jesus called the disciples saying, "come follow me and I will make you fishers of men", Mk.1:17. The catch is recorded in Luke 5:1-11.
      The disciples were directionless and so returned to the life that many of them knew well. In the miracle of the draught of fishers, Jesus reminds them that they are fisherman of another sort. The size of the catch, the unbroken net, the invitation to use some of their catch in the meal, adds to the symbolism of the event. They will gather many for the kingdom and those caught by the gospel will not escape. In all this they can rest assured for they are in partnership with Jesus.
      The great commission was not just for the apostles, or even the full number of the first disciples (sometimes numbered at 153!). The commission is for all believers. We are all of us in the fishing business. Yet, life easily diverts us and we end up losing focus; we end up building homes instead of building the kingdom; shaping a career instead of shaping eternity. We, like the apostles, need to be reminded of our eternal profession. Supporting the business of gospel communication must be given a high priority in the allocation of our resources.

v1
      meta tauto "after these things" - A very indefinite connection to chapter 20.
      efanerwsen (fanerow) aor. "appeared" - manifested, make known, reveal. A bit stronger than just appeared. Christ's appearance is a revelation, although the editor has used this word, in previous chapters, of miracles etc. and not of a resurrection appearance.
      efanerwsen de ouJtwV "it happened this way" - he was manifested thus. "This is how he revealed himself."

v2
      oiJ tou Zebedaiou "the sons of Zebedee" - the of Zebedee. John has not mentioned the brothers, James and John, before.
      alloi ek twn maqhtwn autou duo "two other disciples were together" - others of the disciples of him two. Why are they unnamed? It has been suggested that the "beloved disciples" was one of them and therefore, not John, the son of Zebedee.

v3
      exhlqon (exercomai) aor. "they went out" - they went forth. Westcott argues for the disciples are leaving the house they were staying at in Capernaum, possibly Peter's house.
      to ploion "the boat" - The presence of the definite article implies that this is the boat that the disciples used for fishing, possibly owned by one or two of them. Possibly even "the particular boat" that nearly sunk two years before when weighed down with a great draft of fish.

v4
      prwiaV (a) "early in the morning" - The editor has used the declinable form of this noun, when on other occasions he used the indeclinable form. The phrase is: "early morning already having come", "when dawn was already breaking" .... "it was just after dawn."
      eiV ..... epi "[Jesus stood] on [the shore]" - into, toward. The textual variant epi is followed for meaning sake, although eis has stronger support. "Stood" is a verb of motion in classical Greek and therefore eis is grammatically correct, even though properly rendered "on" here.

v5
      paidia (on) "friends" - children, boys, lads... An intimate title for the disciples, although not the usual word used by Jesus elsewhere in the gospel.
      mh ti prosfagion ecete (ecw) "haven't you any fish" - "You haven't caught any fish have you?" The word "have" carries the sense "caught" in the sentence.

v6
      eiV "on" - to, into. Literally, "throw to the right side of the boat."
      elkusai (elkuw) inf. "to haul" - draw. The later form of the verb is used in the gospel of drawing people to Christ. Barrett suggests that the use of this word is a further hint that this story is intended to be interpreted allegorically in terms of the apostolic mission.
      apo "because" - from. Literally, "they were not strong enough to draw from the multitude of the fish." Interestingly, in similar constructions in John, dia "because of", is used. It makes more sense if we give the preposition a causal sense in English, "because".

v7
      oJn hgapa oJ IhsouV "whom Jesus loved" - whom Jesus was loving. Again, the editor underlines the spiritual perception of this disciple. He is the first to recognize the risen Lord. Note how he is again linked with Peter.
      akousaV (akouw) part. "hearing" - having heard. Peter is reacting to "John's" words since he presumably still doesn't recognize the risen Lord.
      diezwsato (doazwnnumi) aor. "he wrapped [his outer garment around him]" - tied around, tucked up, put on. Peter is possibly working next to naked in a loin cloth and follows proper form by dressing before greeting an important guest. Brown suggests that the word properly means "tuck up" clothing to perform some chore, rather than "put on". So, Peter is possibly dressed "lightly" in a working/fisherman's smock, rather than "unclothed" ("for he had taken it off"), and this he tucks up under his belt before diving into the water.
      ebalen (ballw) aor. "jumped" - threw [himself into the sea].

v8
      tw/ ploiariw/ hJlqon "followed in the boat" - in the boat came. It is possible to take the dative of "boat" instrumentally, "came by the boat"

v9
      anqrakian (a) "a fire of burning coals" - charcoal fire. The coals may or may not be burning.
      oyarion (on) "fish" - The fish and bread are singular, but a collective sense my be intended, particularly with the bread. The fish is most likely fresh, but the editor has used the word for dried/picked fish, as in the feeding of the 5,000. So, what's the point of this incident? Allegorical interpretations abound, but some symbolic sense is surely intended. Is this another hint that the apostles are meant to be catching fish for the kingdom? A sacramental sense seems far fetched, but some link with the feeding of the 5,000 may well be intended.

v10
      enegkate (ferw) aor. imp. "bring" - A present imperative would be expected.
      apo "[bring] some [of the fish]" - [bring] from [the fish]. Here the preposition serves a partitive function, ie. it serves to identify part of a larger whole. If Jesus had only one fish on the coals the disciples would need to bring some of their catch, but we are next told that Jesus invites them to eat breakfast with him. Did some of the disciples' fish get cooked as well? The point of Jesus' request seems to be for the disciples to discover how many fish there were and more importantly, that "the net was not torn" (none got away). More symbolism for the business of fishing for the kingdom.

v11
      anabh (anabainw) aor. "climbed aboard" - went up. The NIV has taken the sense of Peter going up into the boat to haul the net ashore, but it could just mean he went up on the bank, on the shore line, to pull the net ashore.
      eJkaton penthkonta triwn "153" - Given the allegorical hints in this story it is only natural that many commentators have moved into numerology to unlock the secret of this very specific number. See Barrett for the maths supporting the claim that it is a number of "completeness and perfection." The suggestion that it equalled the actual number of disciples at this point of time is interesting, but unsupported. The fish were big, there were a lot of them, and, here's the point, none got away (at the first miraculous catch of fish the net was torn). None-the-less, Augustine should have the last word, the number is "a great mystery." See Brown or Carson for a full discussion on all possibilities.

v12
      deute "come" - An interjection that functions more as an exclamation than an imperative. Normally followed by an imperative as here, "come eat breakfast" (the morning meal).
      oudeiV de "none" - not one but. The conjunction de (not found in all texts) functions as an adversative emphasizing that "not one" of the disciples dared ask Jesus.
      exetasai (exatazw) inf. "ask" - to scrutinize, examine.

v13
      ercetai (ercomai) "[Jesus] came" - comes [Jesus]. If he were standing next to the fire, why does he come over to it? The word is possibly not expressing motion, in that sense it is pleonastic, ie. a redundant or unnecessary word and so best not translated.
      lambanei (lambanw) "took" - takes. The verbs in this verse are best translated in the historic present. Jesus takes the food and distributes it, functioning as the host. Does this recall the last supper or the feeding of the 5,000?