After these things Jesus manifested himself again to the disciples at the sea of Tiberias. The opening formula is one often adopted by John (see particularly John 2:12; John 5:1, John 5:14; John 6:1); considerable periods of time and cycles of ministry are frequently covered by it.
Another chapter is opened, another series of events to be recorded which had left undying impression on the apostle's mind, and, in full view of numerous other traditions, was chosen by himself as especially worthy of record.
"Jesus manifested himself." In John 2:11 we hear that "he manifested his glory;" now he manifested his Person, as an act of his own will. He was "manifested in the flesh" (1 Timothy 3:16), but now that flesh was itself more directly under the control of his personality, and the mere sensuous eye and carnal understanding could not without his special permission realize that wondrous presence.
The passive form of the verb is used in Mark 16:12, Mark 16:14. The touch of feeling involved in the active voice must not be overlooked. The "again" clearly points back to the previous manifestations described in John 20:14, John 20:19, John 20:26.
On each occasion his coming, though in a recognizable human body, was a body (a μορφή, not a σχῆμα) which had the qualities of spirit. "The disciples" are afterwards mentioned by name. It was to disciples only that he "appeared."
Believers in him were those alone who could see this spiritual body. The effect produced upon them was that of objective reality, but this was made to prepared spirits. Such a proceeding is akin to all the grander operations of nature, and the most august manifestations of God.
"At the sea of Tiberias." This is the only place where the "sea of Galilee," or of "Gennesareth," is called the "sea of Tiberias." That it was identical with the familiar lake is evident from the known site of Tiberias (now represented by the modern town Tubarieh), a city which is mentioned by Josephus ('Ant.
,' 18.2.3; 'Bell. Jud.,' 2.9. 1; 'Vit.,' §§ 12, 13, 64), and which, from its schools of learned men, had a great place in later Jewish history. Moreover, in John 6:1, John 6:23, if the Greek be accurately rendered, the writer spoke of "the sea of Galilee, of Tiberias," interpreting the name well known by the Jews, through another name by which it would be better recognized by Gentiles (see note on John 6:1).
Dr. Farrar, 'Message of the Books,' sees in the nomenclature a hint of the later origin of the Fourth Gospel than the date assigned to the synoptic narrative. 'Er; is used because the shore where they saw him was a raised beach or cliff" above" the sea.
It must be observed that the same phrase is used in John 6:19 and Matthew 14:25 for Christ's walking "upon the sea;" but the ἐπὶ is itself explained here by the αἰγιαλόν of Matthew 14:4, just as the preposition receives elsewhere more literally another meaning from the context.
And he manifested himself thus; "on this wise," i.e. after the manner to be described. This is the commencement of our Lord's discourses on the kingdom of God (Acts 1:3). This was the beginning of the great fulfillment of his own predictions (Matthew 26:32; Matthew 28:10), and of the angel's words to the women.
The narrative gives the deep heart-tones and genuine teaching of the risen Lord.