Therefore, as a distinct consequence of the vivid reminiscence of the past; with sudden intuition given to him by the event, and a fresh realization of the identity of the risen Lord with the Master Jesus, that disciple therefore whom Jesus loved—who must have been either one of the sons of Zebedee or one of the two unnamed disciples.
The latter supposition is inapposite from the intimacy between Peter and John, which the synoptic narrative, and references in the Acts and Galatians it., have recorded; that disciple and no other, the one so often referred to, one of the seven, saith unto Peter, It is the Lord.
Had he not again and again done wondrous things of power, wisdom, and love on this very spot, in these very waters? So John comes intuitively and with true insight to the sacred truth and reality, and his conduct is again contrasted wonderfully with the energetic and impulsive Peter (John 20:5, John 20:6).
The same relative characteristics of the two apostles have been preserved throughout the fivefold narrative. Such a contrast so delicately and persistently sustained lends certainty to the objective reality.
Accordingly Simon Peter, when he heard, It is the Lord—for the words flashed conviction into him—hurried at once to put his new idea to practical proof. The word of John satisfied him, and, not seeing for himself what John saw with mental eye, he accepted the joyful news, and was the first to spring into the sea, and, with his usual energy, to cast himself at his Master's feet.
He girt his coat about him (for he was naked). The word γυνός does not mean perfectly nude. A man who had simply the χιτών or tunic upon him was practically thus regarded. The word γυμνός occurs in Isaiah 20:2; 1 Samuel 19:24; Job 24:10 in the same sense.
The proper name for the tunic, or garment next the skin, was ὑποδύτης, and that which was put over the tunic was ἐπενδύτης and ἐπένδυμα (Meyer and Wettstein, in loc.). The Talmud has Aramaized the word, calling it אתדגף) (ependetha), and used it for the workman's frock or blouse, often without sleeves, and fastened with a girdle.
Dr. Salmond truly says that this reference to an act which to ordinary men would have suggested a different arrangement of dress, reveals the eye-witness. Hengstenberg suggests that Peter simply girded his upper garment for the purpose of swimming more easily; but, as Luthardt observes, with this ἐπενδύτης already upon him, he would not have been "naked" And he cast himself into the sea, intending, whatever might be the fate of the laden net, to be the first to greet and worship the Lord.
Of the reception he met with John says nothing: he knew nothing. The Lord had some special instruction for him a little later. It is not in harmony with the words, as Gerhard supposed, that Peter walked triumphantly upon the waters.
Not a hint of it occurs. The hundred yards were rapidly covered, either by swimming or wading to the shore meanwhile.