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Joh_21:1-2. Μετὰ ταῦτα ] Referring, in conformity with the nature of a supplement, to the last narrative before the conclusion in Joh_20:30-31.
ἐφανέρωσεν ἑαυτόν ] Comp. the passive expression, Mar_16:12; Mar_16:14; it is, however, precisely the reflexive expression which is Johannean, see Joh_7:4. It presupposes a state of concealment, from which He now again ( πάλιν points back to Joh_21:14, to the two preceding appearances, Joh_20:19; Joh_20:26) came forth and made Himself manifest to His disciples, brought Himself into view,—not a spiritual existence (De Wette), not “a sphere of invisibility, in which He moves by Himself” (Luthardt, comp. Tholuck), but rather a wonderfully altered existence, no longer belonging to ordinary intercourse, brought nearer to a state of glorification, yet still material, διὰ τὸ λοιπὸν ἄφθαρτον εἶναι τὸ σῶμα καὶ ἀκήρατον , Chrysostom.
ἐπὶ τῆς θαλ .] on the lake, because the shore is over the lake. Comp. on Mat_14:25; Xen. Anab. iv. 3. 28: ἐπὶ τοῦ ποταμοῦ , and passages from Herodotus in Schweighäuser’s Lex. p. 245. It belongs to ἐφαν .
ἐφανέρωσε δὲ οὕτως ] sc. ἑαυτόν , not, as Hengstenberg imports from Joh_2:11, τὴν δόξαν αὐτοῦ . Further, an iteration of this kind, in simple, continuous narration, is not elsewhere found in John. But he may here have purposely written in so diffuse a manner as a set-off to the distortions of actual fact in tradition (comp. Joh_21:23).
Of the seven disciples, Joh_21:2, the last two remain unnamed. Hence they are probably (Joh_6:60, Joh_7:3, Joh_8:31, Joh_18:19) to be deemed disciples in the wider sense, with which Joh_21:1 does not conflict (in answer to Hengstenberg, who conjectures Andrew and Philip), since the two unnamed are simply subordinate persons. That of the disciples in the narrower sense the sons of Zebedee are mentioned last, is in harmony with the composition of the narrative by John himself. All the less is any deeper or emblematic significance to be sought as lying behind the succession of the names, or even behind the number seven. Another composer would probably have placed the sons of Zebedee immediately after Peter.
ὁ ἀπὸ Κανᾶ τ . Γαλ .] added, without any special design, in this supplement of late composition. According to Hengstenberg, the representative of the first miracle (chap. 2) could not but be indicated, which is pure invention.
οἱ τοῦ Ζεβεδαίου ] does not occur elsewhere in John; but, at the same time, it is only here that the occasion presents itself to him to mention in a series of names himself[279] and his brother along with others.
On the tradition which Luke sets forth, which is altogether irreconcilable with Galilean appearances of the Risen One, useless upon arbitrary harmonistic presuppositions (such as even Luthardt entertains), see on Luk_24:50. Act_1:4 does not, however, necessarily presuppose, in reference to the appearances, that none took place in Galilee. Matthew, on the other hand, excludes the appearances which took place before the disciples at Jerusalem, which are related by John 20. See on Mat_28:10. Harmonistic expedients also in Hengstenberg and Godet.
[279] Hence Nathanael cannot be John (Späth): comp. on Joh_1:46.