Today, I want to share with you a meditation on opsarion (ὀψάριον), something the Holy Spirit has personally impressed upon my heart.
Unlike common theological perspectives or familiar sermons, I have laid down every theory I had previously accepted as right before the Spirit of God. I have chosen not to rely on my own knowledge or understanding, but to follow only where the Spirit leads. I sense that this meditation on opsarion may grow into a series. In order to receive the Lord’s word deeply and respond with a wholehearted Amen, I will divide it into digestible portions.
Shalom.
The Bible is filled with references to fish.
Jesus said to Peter, “From now on you will catch men.” So we can understand that the fish often symbolizes people.
In the Old Testament, the prophet Ezekiel foretold that fishermen would stand by the revived river and sea, casting their nets from En-Gedi (עֵין גֶּדִי — spring of the kid) to En-Eglaim (עֵין עֶגְלָיִם — spring of two calves), where there would be an abundance of fish of every kind (Ezekiel 47:10).
Perhaps the most central reference, however, is the miracle of the five loaves and two fish (οἱ πέντε ἄρτοι καὶ τὰ δύο ὀψάρια) — a miracle recorded in all four Gospels.
The most common Greek word used in the New Testament for fish is ἰχθύς (ichthys), which simply means “fish.”
But in the early church, it became a sacred acrostic symbol of the Lord:
ΙΧΘΥΣ
= Ἰησοῦς Χριστός Θεοῦ Υἱός Σωτήρ
= Iēsous Christos Theou Huios Sōtēr
= Jesus Christ, Son of God, Savior
Thus, the fish became a secret symbol among early Christians.
But today, let us focus specifically on ὀψάριον (opsarion), the word used in the feeding miracle and also in John 21 — when the risen Jesus had breakfast with His disciples.
So here is today’s question for meditation:
They caught 153 large fish — yet Jesus says, “Bring some of the opsarion you have just caught.” Why?
"Afterward Jesus appeared again to his disciples, by the Sea of Tiberias. It happened this way: Simon Peter, Thomas (also known as Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. 'I’m going out to fish,' Simon Peter told them, and they said, 'We’ll go with you.' So they went out and got into the boat, but that night they caught nothing. Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. He called out to them, 'Friends, haven’t you any fish?' 'No,' they answered. He said, 'Throw your net on the right side of the boat and you will find some.' When they did, they were unable to haul the net in because of the large number of fish."(John 21:1–6)
Many scholars believe that John 21 was added after John received the Revelation — and I personally agree with that. Even if that were not the case, it would not hinder the Spirit-led understanding of Scripture.
The chapter opens with this phrase.
“Afterward Jesus appeared again to his disciples, by the Sea of Tiberias.”
“Again” suggests previous appearances, and verse 14 confirms:
“This was now the third time Jesus appeared to his disciples after he was raised from the dead.” (John 21:14)
So we know:
- The first appearance was when Thomas was not present.
- The second was when Jesus showed Thomas His wounds.
- Other appearances (to Mary Magdalene, the women, the disciples on the road to Emmaus) are not counted here — so the term third likely has symbolic significance, which we will explore later.
Let’s focus on the Sea of Tiberias.
Interestingly, Tiberias was never mentioned as a location of Jesus’ ministry in the Synoptic Gospels. Only John’s Gospel records it — and even then, usually indirectly:
“boats from Tiberias came near the place where they had eaten the bread…” (John 6:23)
“Jesus went over the Sea of Galilee, that is, the Sea of Tiberias.” (John 6:1)
The name Tiberias (Τιβεριάς) comes from the Roman emperor Tiberius Caesar, after whom the city was named by Herod Antipas. The Greek feminine ending suggests it was a tribute city in honor of the emperor, not using his name directly.
Tiberias lies between:
- Ḥammath (חַמָּת) = hot springs
- Raqqath (רַקָּת) = shallow beach, ripple shore
Herod built a palace there, turning it into a Romanized resort city known for its healing waters and thermal springs.
Coins minted in Tiberias bore the image of Hygieia, the goddess of health and cleanliness.
Also carved into rocks above the spring are pagan symbols — snakes, serpent-feeding goddesses, and the rod of Asclepius, the so-called god of healing.
These are not innocent symbols. They are demonic emblems representing serpent-worship
Some of these pagan spirits include:
- Hygieia – hygiene, preventive care
- Panakeia – cure, panacea
- Aceso – the healing process
- Iaso – recovery
- Aegle – radiance, beauty, healing glow
But why does John begin chapter 21 this way? Because it connects to the very end of Revelation.
“They did not repent of their murders, their magic arts (φαρμάκων), their sexual immorality or their thefts.”
(Revelation 9:21)
“By your sorcery (φαρμακεία) all nations were led astray.” (Revelation 18:23)
The Greek φαρμακεία (pharmakeia) — from which we get pharmacy and pharmaceutical — is a word loaded with spiritual meaning: sorcery, enchantment, demonic seduction, spiritual intoxication.
In the book of Revelation, the last message revealed to the Church of Laodicea was given through the Apostle John.
It begins with a revelation of Jesus’ nature:
“To the angel of the church in Laodicea write:
These are the words of the Amen, the faithful and true witness, the origin of God’s creation.”
(Revelation 3:14)
John is declaring that the Lord is calling the Laodicean messenger to be an “Amen”,
to become faithful and true,
to stand as a true witness, not a false one—
because the Origin of creation Himself is the One who speaks.
The church of Laodicea represents the final generation of believers,
the generation that will stand against the enemy—the devil, the dragon, the serpent of old, Satan, and all his hosts.
And to them, the Lord begins His message not with rebuke, but with a revelation of His own nature.
Jesus, who came to earth, was the “Amen” to the Father’s Word—
He obeyed the Father completely.
He fulfilled every promise and prophecy in the Old Testament,
and proved Himself to be the faithful and true witness.
He also declares that He is the Beginning (ἀρχή, archē) of God's creation,
the One who was with the Father in the beginning, through whom all things were made.
Why did Jesus reveal Himself this way?
Because this will be our battle.
The final generation will face the Antichrist.
And in that day, we must say “Amen” to the Lord’s words—not to the words of the beast.
We must be true witnesses, testifying that Jesus is the Christ, the Son of the Living God.
But the Antichrist will demand worship.
He will demand amen to his own words, claiming to be God himself.
Many will fall away.
They will be deceived by the beast who was wounded by the sword and yet lived.
And Jesus longs to warn those who might surrender out of fear of death:
“I am your Creator—the One who gives life and takes it away.”
“Remember these things, Jacob, for you are my servant.
I have made you, you are my servant;
Israel, I will not forget you.
I have swept away your offenses like a cloud,
your sins like the morning mist.
Return to me, for I have redeemed you.”
(Isaiah 44:21–22)
Let us now continue meditating on the message to Laodicea:
“I know your deeds, that you are neither cold nor hot.
I wish you were either one or the other!
So, because you are lukewarm—neither hot nor cold—
I am about to spit you out of my mouth.
You say, ‘I am rich; I have acquired wealth and do not need a thing.’
But you do not realize that you are wretched, pitiful, poor, blind and naked.”
(Revelation 3:15–17)
Doesn’t this sound like the spiritual state of Tiberias, the final site of the disciples’ ministry?
Located between the hot springs of Hammath and the cold waves of Ragath,
Tiberias was neither hot nor cold—just lukewarm.
It is a picture of churches today that feel secure in their comfortable prosperity,
believing they are “blessed,” yet blind to the poverty of their souls.
They were blind to the fact that their “blessing” came from greed and idolatry,
while their spirits remained wretched, pitiful, poor, blind, and naked.
Jesus continues:
“I counsel you to buy from me gold refined in the fire, so you can become rich;
and white clothes to wear, so you can cover your shameful nakedness;
and salve to put on your eyes, so you can see.”
(Revelation 3:18)
What a tragic condition.
They drank from wells of greed, yet were naked, worshiping serpent idols,
and being deceived without even realizing their shame.
They were blind—spiritually blind—unable to see the truth.
But because He loves, the Lord rebukes and disciplines.
Through the fire of suffering, the spirit of repentance,
and the coming of the Holy Spirit, He will open their eyes again.
“I will lead the blind by ways they have not known,
along unfamiliar paths I will guide them;
I will turn the darkness into light before them
and make the rough places smooth.
These are the things I will do;
I will not forsake them.
But those who trust in idols,
who say to images, ‘You are our gods,’
will be turned back in utter shame.”
(Isaiah 42:16–17)
This meditation opens a profound journey — connecting John 21, the opsarion, the city of Tiberias, and Revelation’s final warnings.
We will continue in the next part by digging deeper into the symbolism of the 153 fish, the nature of opsarion, and why Jesus invites us to bring opsarion, not just big fish.
Amen.
