THE TEXT BELOW IS THE TRANSCRIPTION OF THE VIDEO COMMENTARY BY FR. FERNANDO ARMELLINI

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Happy Easter to all. 

In the background, you can see where tradition places the episode narrated in today’s Gospel reading. There, the Risen One is said to have appeared to his disciples, who were in a boat fishing. We are in Tagba, a name derived from eptápegon, meaning “7 springs.” In fact, there are several springs in that area, and water is abundant. The pilgrim Egeria, who toured the holy sites, recorded in her diary what she saw in Tagba. She mentions that in the rock there are seven steps on which the disciples are believed to have seen the Risen One. You can see them in the background. 

What is the danger in interpreting this text? The danger is that it might be read as a chronicle written by John, the eyewitness. But if we accept this interpretation, let’s acknowledge that we do not fully understand what the evangelist wants to communicate—a message that deeply impacts our lives. The main risk is losing the message because we don’t understand the author’s language, since the author is not writing a news story at all. Additionally, if we treat it as a chronicle, we must face some difficulties. 

The first point: by reading this story, one has a distinct sense that the disciples have never before encountered the Risen One. They do not recognize him. However, the Gospel of John records the third time the Risen One appeared to the disciples. Another point: how is it that they marvel so much at the miraculous fishing? Luke tells us that the miraculous catch occurred when the disciples were called; when Jesus invited his disciples to follow him and then made them “fishers of men.” How is it that they marvel when this figure who appears on the shore tells them to cast the nets to the right and they will have results? 

Another thing: Peter and a group of disciples (as we will see when reading this text) are in Galilee, not in Jerusalem. It seems they have returned to their normal fishing life. It almost gives the impression that they have forgotten the three years they spent with Jesus. They also seem to have forgotten the experience of the Risen One in Jerusalem, as narrated by the evangelist John. We ask ourselves: After Pentecost, did they not immediately and fully dedicate themselves to proclaiming the Gospel? How is it that we find this group of disciples in Galilee, living the life they had before? 

These observations suggest a different way of understanding the text. They invite us to delve deeply to grasp what the evangelist seeks to communicate through the images and biblical symbolism he frequently employs in his Gospel. In our explanation, some of the symbolic references may seem a bit forced, but John, more than the other evangelists, relies on this language, drawing from the Old Testament. 

We are not focused on determining exactly what happened. Instead, we are more interested in understanding what the evangelist intends to convey. Let’s see where John describes the episode: At that time, Jesus revealed himself to his disciples at the Sea of Tiberias. This marks the beginning of the last chapter of the Gospel of John. In the previous chapter, the evangelist recalled two meetings between the disciples and the Risen One in Jerusalem. The first took place on Easter Day, when Thomas was not there. The second occurred eight days later, when Thomas was present. These are the two meetings the evangelist places on the Lord’s Day—Easter and eight days later. 

That’s exactly what happens with us on Sunday. It reflects the spiritual experience that Christian communities throughout history are called to share on the Day of the Lord—finding the Risen One, the Living One, present in His Word and in the Eucharistic bread. 

The third encounter with the Risen One, described in today’s passage, takes place in a completely different setting. It is no longer Sunday, when people go to church; it is a weekday, a workday. In this case, the scene does not take place inside a house, such as a church, but outdoors. This raises the question the evangelist wants to address: How should the disciples’ ordinary activities during the week be carried out to help build a new world? Is the Risen One present in our daily lives? Or do we only find Him on Sundays? …And during the week, He seems absent… and so our lives continue as if He had not been resurrected, and we manage on our own. We can shape our lives however we want if we forget the Risen One, if His light no longer guides us… 

From the beginning of this text, the place where the disciples’ activity takes place is referenced. Not in a religious setting, but in a worldly environment. The sea. This term is incorrect because it refers to a small lake. The Sea of Tiberias, or the Sea of Galilee, is small. Why do they call it the ‘sea’? When the Hebrews spoke of the see – ián gadól. The great sea was the Mediterranean. That one was a sea. And this is a lake. If the evangelist calls it the sea, it is because he wants to symbolize the work that the disciples will do in those days, called to fish in the sea. We know that seas symbolize the world of impurity, demonic forces, and what opposes life. Fish thrive in the sea, but people sink in this sea. If overwhelmed by the waves, they sink and lose their lives. 

We remember the mission Jesus entrusted to his disciples: to rescue people from the sea’s waves that threaten them. Fishing symbolizes apostolic work and represents saving people from death and dehumanizing situations. This sea is Tiberias. Tiberias was founded by Herod Antipas, who moved to his new capital just 5 years before Jesus began his public ministry. The gospels never mention that Jesus visited Tiberias. He was told that King Herod wanted to see him. 

Herod Antipas founded his city there, a pagan city dedicated to the ruler of the time: Tiberius. Why is the ‘Sea of Tiberias’ mentioned instead of the Sea of Galilee? It alludes to the city’s paganism. This ‘sea of paganism’ symbolizes the environment in which the Christian community is called to work—to help people escape inhuman conditions and embrace a truly human life, as proposed by Jesus of Nazareth. The disciples are called to lead people out of idolatry and toward genuine humanity. What the disciples encounter is a pagan world, and there’s no need to complain. Many lament this world—more pagan each day, corrupt, lacking values, morally degraded, and without faith. And the conclusion is… to accept it as it is.

But what did we expect? That Jesus would send us out to people already on dry land? NO. It is about the people in the sea. The sea is the sea. We have to be aware that the human situation Christ encountered and that we also find ourselves in today is not ideal. NO. We must work within this context: the sea, a pagan sea. The question the text of John aims to answer is: “How is the disciple called to carry out his daily activities so that his work is truly humanizing? What impact does the presence of the Risen One have on our daily life, and what impact does his Word have on our daily life? Is this activity disconnected from the encounter with the Risen One on the Lord’s Day, when we gather with the community to hear his word and break the bread? From Monday to Saturday… does the Risen One not matter at all?” 

The evangelist answers these questions with a page of theology that we will now try to understand. He reveals himself in this way. Together, there were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two other disciples. Simon Peter said to them, “I am going fishing.” They said to him, “We will also come with you.” So they went out and got into the boat, but that night they caught nothing. 

Now, “Jesus revealed himself in this way.” The evangelist does not say that the disciples have seen Jesus, but that he “revealed himself like this.” It is exactly how he reveals himself to us today—in everyday life—if we are attentive to welcoming his presence and its light into our lives while we carry out our work to build a world as he desires. Let’s examine the composition of this group, which represents the Christian community. We will see characteristics that closely mirror our communities today. 

The first is Peter, whose personal story represents the disciple who struggles to accept the proposal of a successful man according to God. The important person is not because he has accumulated money and power, but because he is capable of loving and giving life. Peter is the disciple who wants to follow Jesus, but he tries to combine his own projects and dreams with Jesus’ call; his projects are about power, possession, and pretense. He is the disciple of today who has said YES to Jesus but still thinks as before. Peter is stubborn. And in difficult moments, he doesn’t hesitate to deny his own faith. So today, when we choose between our own interests and the gospel, we know we’re drifting away from Christ. But don’t lose hope. 

This is the story of the first disciple who guides the community—a fragile person, in love with Christ yet full of human weaknesses. Let’s remember this even in our communities today. The second is Thomas. Didymus means twin. That is our twin. He loves Jesus but later finds it hard to stay in community. After a while, he leaves. He belongs to the community, but something disgusts him and pushes him away. He finds it hard to believe because he needs proof. This reflects many Christians in our communities, like Thomas. Sometimes they want to leave, but they come back because they don’t see anything better outside. He wants to believe but needs evidence—miracles, signs, prodigies—so there’s no doubt. 

The third character is Nathanael, a kind and straightforward disciple. Tradition links him with Bartholomew, though this is not certain. Nathanael is known for being inclusive; he is a pure-hearted, honest person. He does not believe in Jesus initially because of his own convictions, but once he finds Jesus—and because he has a pure heart—he says, ‘It really is as he says; it is what I expected.’ Jesus tells him, ‘I have seen you under the fig tree.’ Traditionally, the fig tree symbolizes peace. Those sitting under it are seeking a peaceful world, as prophesied. In fact, sitting under the fig tree was a symbol of peace. 

This man symbolizes sincere disciples who do not believe until they find someone who testifies to Christ, as Philip did for Nathanael. These examples are beautiful. They represent the people in our communities who may have been distant but then moved closer, embracing the beauty of the Gospel. Then there are the two sons of Zebedee. They represent the fanatical wing of our Christian community—those who believe they are the only ones capable of doing good. “We are the brave ones. Either you are with us, or you are not good.” Mark tells us in the third chapter that when John saw someone who expelled demons and used the name of Jesus of Nazareth to do good, they forbade him “because they were not of our own group.” 

Then, in chapter 9 of Luke, it is mentioned that when the Samaritans rejected them, James and John (these two brothers) tell Jesus, ‘We are going to invoke fire from heaven against these evil people.’ Jesus rebukes them sharply. He also gives them an unflattering nickname: “Sons of Thunder.” They are impatient, quick to raise their voices, always ready to stir controversy; they see enemies everywhere. And these attitudes still exist in our communities today. Notice how the community we found on the boat is composed. To reach point 7, we have two more disciples to indicate the whole. 

Who are these two disciples? Why aren’t they named? Because we shouldn’t ask who they were… they are anonymous. If we don’t identify with the characters described above, these two disciples are us, with all our good and less-than-good qualities and flaws. But we could also see these two on the boat, working together with the other 5, whom we know very well, the baptized. 

These two could represent disciples who are unaware of it. They are individuals who work toward the same goals as Christians: to make our world more humane. They seek to build peace, love, and reconciliation. They share the same goals as Christ’s disciples. Although not baptized, they are in the same boat and carry out the same mission Jesus entrusted to his disciples. 

Therefore, we are confronted with an open group—those who desire a new world, a space for all people of goodwill. Peter tells this group of disciples, ‘I am going fishing.’ At this point, the text becomes a parable. Notice that Peter does not ask them, ‘Let’s go fishing.’ No. He goes himself. It serves as a model to imitate. He does not give orders. This is an example for those who lead the Christian community. He invites his brothers and sisters. He follows Christ and invites others to join him in his life. He is a believer eager to embody the vision that Jesus has shared and to carry out the mission given to him. We see that others decide, spontaneously, to go with him—not only the other disciples but also members of the community who freely choose to participate because they share in the mission. 

It is beautiful what Peter says in his first letter when he addresses the elders who oversee the community: “Feed the flock of God that has been entrusted to you, taking care of it, not by force, but willingly, as God wants; not for the ambition of money, but generously” (1 Pet 5:2). Not as a ‘boss’ ruling over those entrusted to him, but as examples for the flock. 

This is Peter, who says, “I am going fishing.” We understand the meaning of this image of ‘fishing.’ The first part of this fishing takes place at night, in the dark. In the Bible, light is always positive; darkness is negative. The disciples’ activity can be carried out without the light—which is the light of Christ, the Risen One, and the Gospel—meaning they attempt to humanize the world according to human standards or carry out this mission according to the Master’s instructions. The night symbolizes work done by human standards, and in this case, they catch nothing—they gather nothing. Remember, in Israel, the day begins at dusk; thus, the day always starts with the night. When we think about the history of the world, it mirrors Israel’s journey. There is a night—the night of paganism and inhumanity—until, at some point, the light arrives. So, we shouldn’t be surprised if we still live in a world that’s very dark, but the new day has already begun to break through. 

Remember what Paul says: “The night is advanced; the day is approaching…” (Rom 13:12). The true believer recognizes that the construction of the new world can interpret the signals of this new light. Let us now observe how this light of the Risen One appears.

When it was already dawn, Jesus was standing on the shore, but the disciples did not recognize him. Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.” So he said to them, “Cast the net over the right side of the boat, and you will find something.” So they cast it, and they couldn’t pull it in because of the number of fish. 

Now comes the dawn. The night is over. Jesus stands on the shore, and the disciples still do not recognize him. The story becomes a parable. He stands because He has risen. And it’s not in the sea but on the shore. The disciples are in the water, and He is on solid ground. He has already reached His destination, the kingdom of God. We remember what Paul, now an old man, says to Timothy: ‘The time has come to take down the sails’… It’s a beautiful comparison, implying that the end of life is a farewell to something wonderful, because when someone leaves a place, it’s to find a better one. 

You leave this land to head to new coasts and lower the sails. Jesus has already reached the final beach. He has completed his mission, but he has not abandoned the community of disciples. He remains interested in the work they are doing amid the challenges of fishing at sea. And they do not realize that it is Jesus. It’s him, but it’s not him anymore! He is still the same person, but in a state different from before. When they could embrace him, they could see him with their physical eyes. 

Then they begin to intuit who this character is… It’s him, but he’s not the one he was before. And they hear his voice: “Children, do you have anything to eat?” The original text says: “Do you have something to put on the bread? Something to add to the food that I already have.” This word ‘children’: …= we are not children of Jesus… we are children of the Father of heaven, but this word indicates the tenderness of Christ, who always remains in love with his disciples and is attentive to what happens to them, those who are still working in this world. And ‘something to add to the bread’ is something the disciples are also called to carry, to add to the bread he already has. The disciples’ response is a dry “NO.” Full of disappointment, they have not understood. 

And how many times, despite working with skill and perseverance, do we, too, grope in the dark and end up with nothing in our apostolic efforts? Consider how many attempts people make to build lasting peace. How many clever politicians are often guided only by national interests? They work at night. They will never create a world of peace. There will be interruptions between wars. When people, in pursuit of this goal of a peaceful world, allow themselves to be guided by selfishness and stratagems. 

How many efforts are made to overcome hunger in the world? If we are guided by human criteria, we are still in the dark. We work at night and will not get good results. We will build bombs, use all our resources, but we will not achieve the humanizing goal of ensuring a decent life for everyone. The same applies to efforts to address pollution and climate change. But we don’t succeed because we want to safeguard our egoism. Or because we want to build a society based on solid values, to overcome illnesses, pain, loneliness, and put an end to injustice and poverty. However, based on our criteria, we will not get results. 

Without the Word of the Gospel, we remain in darkness, and if we do not listen to His Word, we will not see the results. Instead, if we pay attention to the Word the Lord has left us, we will commit ourselves daily to living guided by the Gospel. At the center of every project and every search, we will look to the good of people, not to selfishness or to personal or national interests. We will seek fraternity and human dignity for all, renouncing our own interests and benefits to give life to others. 

What does Jesus say to achieve results in this fishing? “Throw the net to the right of the boat, and you will find.” The right side represents a person’s good side. The instinct had led these seven fishermen to throw the net on the wrong side, the bad part. We all have a good part and a bad part. From which part can we hook people to help them escape the inhumane situations they live in? We are tempted to throw the net on the bad side… with insults, with bad words… “You do not serve at all”… “Look at what you do”… Jesus says: NO. Throw the net to the good part. That is, focus on the positive in that person, and you will be able to pull them out. 

Then the net is brought to the shore. We will see many people rescued from these waters. Now the disciple beloved by the Lord, who recognizes the Risen One as Jesus of Nazareth, enters the scene. So the disciple whom Jesus loved said to Peter, “It is the Lord.” When Simon Peter heard that it was the Lord, he removed his garment, as he was lightly clothed, and jumped into the sea. The other disciples came in the boat, because they were not far from shore—about a hundred yards—pulling the net with the fish. 

Who is this disciple that Jesus loved? It’s not John. He represents the true disciple. He, amid so many voices offering suggestions, knows how to recognize the voice of the Master and points out to his brothers and sisters the Master who should guide their actions. Let’s see what happens when this beloved disciple tells Peter: “It’s the Lord.” And what Peter does now… It couldn’t be just a story… because the evangelist says: “he tucked in his garment, for he was lightly clad and jumped into the sea.” No one tucks in their tunic before jumping into the water! He should have it on already because, when fishing at night, it’s cold and you need to stay warm. And if someone jumps into the water later, the tunic would be removed. 

What does Peter’s action signify when he hears the voice of the beloved disciple, who helps him recognize the word of the Lord? It is important that the verb used here is διεζώσατο (‘diezózato’), a rare form of ‘diashónimi’; it appears only twice in the New Testament. It occurs here when Peter puts it on, and it appears again when Jesus puts on his apron to serve. That apron, which Peter refused because he did not want to be a servant, and he was even less willing for Jesus to behave like a servant, because then he would also have to act like the Master. 

Note that when the beloved disciple tells him, ‘It is the voice of the Master,’ Peter puts on the apron he had rejected. Notice that the first person pulled out of the sea is Peter, and this is the moment he fully accepts the Master’s proposal. Then he throws himself into the water, symbolizing baptismal waters. Peter has put on the apron that signifies the true disciple, and by throwing himself into the water… he enters the waters of baptism, where all pretensions, guilt, the old life, and false convictions that lead away from being a child of God are washed away. When you emerge from these waters, you become a new person, clothed in garments that define the Christian. This is what Paul says to the Colossians: “Cover yourselves with feelings of deep compassion, kindness, humility, meekness, patience …” (Col 3:12). And in the letter to the Romans: “Cover yourselves with Christ” (Rom 13:14). The true disciple is one who, when someone finds him, recognizes him as an image of the Master. 

The other disciples came in the boat, for they were not far from shore, only about a hundred yards away, dragging the net with the fish. 

The boat symbolizes the Church… It’s not large, but it has a great mission to fulfill. This boat represents the Church, which takes people out of death and brings them to life. What will be the result of these disciples’ work? Let’s listen. When they stepped onto the shore, they saw a charcoal fire with fish and bread on it. Jesus said to them, “Bring some of the fish you just caught.” So Simon Peter went over and pulled the net ashore, full of one hundred fifty-three large fish. Even though there were so many, the net was not torn. 

Jesus said to them, “Come, have breakfast.” None of the disciples dared to ask him, “Who are you?” because they realized it was the Lord. Jesus approached, took the bread, and gave it to them, and likewise with the fish. That was how Jesus revealed himself to his disciples for the third time after being raised from the dead. When the disciples came ashore from the boat, they saw embers, fish, and bread on the shore. The text does not say they saw Jesus. They saw the embers. This term, ἀνθρακιὰν – ‘anfrakía,’ appears only twice in the Gospel, once here and again when Peter rejects the Master. Peter remembers a time when he was afraid to fully commit his life to Christ; now, when he sees the ember and comes out of the water, he finds the Christ to whom he gives his very life. Having come out of the water, he has clothed himself with Christ and new life. 

And they do not see Jesus, but: ὀψάριον (fish) – igzís – which is an acronym for: Jesus – Christ – Son of God – Savior. And bread. Christ has also become bread; his whole life was a life given for the food of brothers and sisters. “Jesus said to them, ‘Bring some of the fish you just caught.’” And in fact, Peter got into the boat and dragged the net full of big fish to the beach. It is the fruit of the Church’s mission, which takes Christ to the people who had been taken out of the pagan condition in which they were. And the net was full of “one hundred fifty-three big fish.” 

This number has received many interpretations, yet all lead to the same conclusion: it signifies the completeness of the result that the mission Jesus has entrusted to the Church aims to achieve—leading all humanity… 153. In all interpretations, it represents the totality of humanity; therefore, it symbolizes universal salvation. Now, Jesus performs the Eucharistic gesture: “Jesus came over and took the bread and gave it to them, and in like manner the fish.” Also, the fish they have brought to him. 

Let us then observe the Eucharistic life of this community. What does it mean to allow oneself to be saved? It means freeing oneself from a self-centered state of mind, where one focuses only on oneself and, as a result, lives dehumanizingly… allowing oneself to be taken out of that state to become nourishment for the lives of brothers and sisters. Food for the brothers and sisters has been the entire life of Christ, fulfilled in love. Now, this new community is made up of all who offer their lives for the joy and life of others. With this Eucharistic image, the Gospel passage we have reflected on concludes. 

I wish everyone a good Easter and a good week.