21:1-25 This epilogue narrates Jesus’s third and final resurrection appearance recorded in this Gospel and contrasts the callings of Peter and “the disciple Jesus loved.”
21:1 With the weeklong Festival of Unleavened Bread now past, the disciples left Jerusalem and returned to Galilee (see note at 20:26; cp. Lk 2:43). On the Sea of Tiberias, see note at 6:1.
21:2 The names of Zebedee’s sons are given in the Synoptic Gospels as James and John (Mt 4:21). Luke mentions that they were “Simon’s partners” (Lk 5:10) in the fishing business before they were called to follow Jesus as disciples (see note at Jn 1:40).
21:3 Night was the preferred time for fishing in ancient times (Lk 5:5). This schedule allowed fish caught at night to be sold fresh in the morning market.
21:4-6 The disciples’ failure to recognize Jesus may have been supernatural (Lk 24:16,37).
21:7-8 The disciple . . . Jesus loved must be one of the seven mentioned in v. 2, which included Zebedee’s sons, and was almost certainly John the son of Zebedee, author of this Gospel (see note at v. 24).
21:9 On the charcoal fire, see note at 18:18.
21:10-11 Various attempts have been made to interpret the number 153 symbolically, but most likely it simply represents the actual number of fish. Large numbers elsewhere in John are meant literally as well (2:6; 12:3).
21:12-13 By taking the bread and fish and giving them to his disciples, Jesus acted as a Jewish host pronouncing the blessing at a meal (6:11,23).
21:14 This verse forms an inclusio with 21:1 and marks off 21:1-14 as a unit.
21:15 On Simon, son of John, see note at 1:42. Jesus’s question do you love me more than these? probably meant, “Do you love me more than these disciples do?” rather than, “Do you love me more than these fish [i.e., his profession]?” or “Do you love me more than you love these men?” though each of the three meanings is possible.
21:15-17 Peter had denied Jesus three times (18:15-18,25-27); now Jesus asked him three times to reaffirm his love for him before recommissioning him for gospel service.
21:18 Stretch out your hands refers to crucifixion, where a person’s hands and arms are spread out and nailed to the crossbeam. Tradition says Peter chose to be crucified upside down because he felt himself unworthy of dying in the same exact manner as Jesus.
21:19 The reference to indicate by what kind of death Peter would glorify God echoes the reference “to indicate what kind of death he [Jesus] was about to die” in 12:33. This verse therefore establishes a connection between the deaths of Jesus and Peter. As God’s Lamb, Jesus died for the sins of the world (1:29,36); Peter died a martyr’s death, giving his life as a witness to his faith in Jesus.
21:20 On the disciple Jesus loved, see note at 13:23.
21:21-23 Like the final chapter of Matthew, the closing verses of John’s Gospel dispel a rumor. Matthew denied that Jesus’s disciples stole his body (Mt 28:11-15; cp. Mt 27:62-66) while John sought to lay to rest the rumor that Christ had promised to return during John’s lifetime.
Greek pronunciation
[fihl EH oh]
CSB translation
love
Uses in John’s Gospel
13
Uses in the NT
25
Focus passage
John 21:15-17
Although agapao (verb) and agapÄ“ (noun) are commonly known as the Greek words for love, the verb phileo can be used in the same way. The phileo word family has more than thirty terms in the NT, including philos (friend), philadelphia (brotherly love), and philÄ“ma (kiss). But phileo is also used to describe the Father’s love for the Son (Jn 5:20), the Father’s love for believers (Jn 16:27), Jesus’s love for believers (Jn 11:3; 20:2; Rv 3:19), and believers’ love for the Lord (1Co 16:22) and for each other (Ti 3:15). Both agapao (Jn 13:23; 19:26; 21:7,20) and phileo (Jn 20:2) are used to describe “the disciple Jesus loved,” and the meaning is the same. Thus it is better not to make a sharp distinction in Jn 21:15-17 between agapao (Jesus’s term in vv. 15-16) and phileo (Jesus’s term in v. 17 and all three times by Peter). Peter’s threefold confession of his love for Jesus, which corresponds to his earlier threefold denial of Jesus, should not be understood as a secondary form of love.
21:24 This is the disciple is a third-person authorial self-reference. Again, this is “the disciple Jesus loved” (cp. v. 7; see note at 13:23), one of the Twelve (cp. 21:20), John the son of Zebedee, the apostle John, who referred to himself by the epithet “the beloved disciple.” We know represents an instance of the authorial “we,” by which the author included himself along with his audience.
21:25 John acknowledges that he had to be selective, choosing from a vast amount of material about Jesus (specifically, the “signs”; cp. 20:30-31).
1. After these things Jesus manifested himself again. The Evangelist still labors to prove the resurrection of Christ, and relates, that he appeared to seven disciples, among whom he mentions Thomas, not out of respect to him, so much as because his testimony ought to be the more readily believed in proportion to the obstinacy of his unbelief. The Evangelist enters sufficiently into detail; for he carefully collects all the circumstances which contribute to prove the truth of the history. We have formerly mentioned that the Lake of Tiberias, according to the Hebrew custom, is called the Sea of Tiberias.
3. I am going to fish. That Peter gave his attention to fishing, ought not to be regarded as inconsistent with his office. By breathing on him, Jesus had ordained him to be an Apostle, as we saw a little before; but he abstained from the exercise of the apostleship for a short time, till he should be clothed with new power. For he had not yet been enjoined to appear in public for the discharge of his office of teaching, but had only been reminded of his future calling, that he and the others might understand that they had not in vain been chosen from the beginning. Meanwhile, they do what they were accustomed to do, and what belonged to men in private life. It is true that Paul, in the midst of his employment as a preacher, gained the support of his life by his own hands, but it was for a different reason; for his time was so arranged, that the labors of his hands did not withdraw him from teaching. Peter and his companions, on the other hand, give themselves up entirely to fishing, because they are not hindered from doing so by any public employment.
And that night they caught nothing. God permitted them to toil to no purpose during the whole night, in order to prove the truth of the miracle; for if they had caught any thing (227) what followed immediately afterwards would not have so clearly manifested the power of Christ, but when, after having toiled ineffectually during the whole night, they are suddenly favored with a large take of fishes, they have good reason for acknowledging the goodness of the Lord. In the same manner, also, God often tries believers, that he may lead them the more highly to value his blessing. If we were always prosperous, whenever we put our hand to labor, scarcely any man would attribute to the blessing of God the success of his exertions, all would boast of their industry, and would kiss their hands. But when they sometimes labor and torment themselves without any advantage, if they happen afterwards to succeed better, they are constrained to acknowledge something out of the ordinary course; and the consequence is, that they begin to ascribe to the goodness of God the praise of their prosperity and success.
(227) “S’ils eussen, fait quelque prinse de poissons;” — “if they had had any take of fishes.”
6. Cast the net on the right side of the ship. Christ does not command with authority and power as Master and Lord, but gives advice like one of the people; and the disciples, being at a loss what to do, readily obey him, though they did not know who he was. If, before the first casting of the net, any thing of this sort had been said to them, they would not have so quickly obeyed. I mention this, that no one may wonder that they were so submissive, for they had already been worn out by long and useless toil. Yet it was no small proof of patience and perseverance, that, though they had labored unsuccessfully during the whole night, they continue their toil after the return of daylight. And, indeed, if we wish to allow an opportunity for the blessing of God to descend on us, we ought constantly to expect it; for nothing can be more unreasonable than to withdraw the hand immediately from labor, if it do not give promise of success.
That Simon Peter Was Naked, is a proof that the disciples had labored in earnest; and yet they do not hesitate to cast the net again to make another trial, that they may not neglect any opportunity. Their obedience to the command of Christ cannot be ascribed to faith; for they hear him speak as a person who was unknown to them. Now, if we dislike our calling, because the labor which we undertake appears to be unproductive, yet, when the Lord exhorts us to steadiness and perseverance, we ought to take courage; in the end we shall obtain a happy result, but it will be at the proper time.
And now they were not able to draw it (228) Christ here exhibited two proofs of his Divine power. The first consisted in their taking so large a draught of fishes; and the second was, when, by his concealed power, he preserved the net whole, which otherwise must unavoidably have been broken in pieces. Other circumstances are mentioned, namely, that the disciples find burning coals on the shore, that fishes are laid on them, and that bread is also prepared. As to the number of the fishes, we ought not to look for any deep mystery in it. Augustine enters into ingenious reasonings about the statement of the number, and says that it denotes the Law and the Gospel; but if we examine the matter carefully, we shall find that this is childish trifling.
(228) In the Latin original of the Commentaries, the illustration of this clause comes before that of the 7. h verse; but I have consulted the convenience of the reader, by following the French version, which, in this respect, may be supposed to give us the latest thoughts of the Author., and in which this clause is restored to its natural order. — Ed.
7. Therefore the disciple whom Jesus loved saith to Peter. The Evangelist shows, by his example, that it is our duty to raise our hearts to God, whenever we succeed in any thing beyond our expectation; because we ought instantly to remember that this act of kindness has flowed from the favor of Him who is the Author of every blessing. That holy recognition of the grace of God, which dwelt in the heart of John, led him also to the knowledge of Christ; for he does not perceive Christ with his eyes, but, being convinced that the great multitude of fishes has been brought to him by the hand of God, he concludes that it was Christ who had guided his hands. But, as John goes before Peter in faith, so Peter afterwards excels him in zeal, when, disregarding personal danger, he throws himself into the lake. The rest follow in the ship. True, all come to Christ at length, but Peter is actuated by a peculiar zeal in comparison of the others. Whether he crossed over to the shore by walking or by swimming, is uncertain; but let us rest satisfied with knowing that the act of leaving the ship and going on shore was not the result of folly and rashness, but that he advanced beyond the others in proportion to his zeal.
10. Bring some of the fishes which you have now caught. Though the net was filled in a moment, without any great labor on their part yet the taking of them is not ascribed by Christ to the disciples, thus, we call the bread which we daily eat, OUR bread, and yet, by asking that it may be given to us, we acknowledge that it proceeds from the blessing of God, (Mat 6:11.)
12. And not one of his disciples dared to ask him. It may be inquired, What hindered them? Was it shame arising from reverence, or was it any thing else? But if Christ saw that they were in a state of uncertainty, he ought to remove their doubt, as he had done on many other occasions. I reply, there was no other reason for shame, but because they were not sufficiently certain that he was the Christ; for it is not usual with us to inquire about matters that are doubtful and obscure. The Evangelist, therefore, means that the disciples did not ask Christ, because they were afraid of doing him wrong; so plain and manifest were the signs by which he had made himself known to them.
14. The third time. The number three refers to the distance of time. Christ had already appeared to his disciples more than seven times, but all that had been transacted in one day is included in one manifestation. The Evangelist, therefore, means that Christ had been seen by the disciples at intervals, in order to confirm their belief of his resurrection.
15. When, therefore, they had dined. The Evangelist now relates in what manner Peter was restored to that rank of honor from which he had fallen. That treacherous denial, which has been formerly described, had, undoubtedly, rendered him unworthy of the apostleship; for how could he be capable of instructing others in the faith, who had basely revolted from it? He had been made an Apostle, but it was along with Judas, and from the time when he had abandoned his post, (230) he had likewise been deprived of the honor of apostle-ship. Now, therefore, the liberty, as well as the authority, of teaching is restored to him, both of which he had lost through his own fault. And that the disgrace of his apostacy might not stand in his way, Christ blots out and destroys the remembrance of it. Such a restoration was necessary, both for Peter and for his hearers; for Peter, that he might the more boldly execute his office, being assured of the calling with which Christ had again invested him; for his hearers, that the stain which attached to his person might not be the occasion of despising the Gospel. To us also, in the present day, it is of very great importance, that Peter comes forth to us as a new man, from whom the disgrace that might have lessened his authority has been removed.
Simon (son)of John (231) lovest thou me? By these words Christ means that no man can faithfully serve the Church, and employ himself in feeding the flock, if he do not look higher than to men. First, the office of feeding (232) is in itself laborious and troublesome; since nothing is more difficult than to keep men under the yoke of God, among whom there are many who are weak, others who are wanton and unsteady, others who are dull and sluggish, and others who are slow and unteachable. Satan now brings forward as many causes of offense as he can, that he may destroy or weaken the courage of a good pastor. (233) In addition to this, we must take into account the ingratitude of many and other causes of disgust. No man, therefore, will steadily persevere in the discharge of this office, unless the love of Christ shall reign in his heart, in such a manner that, forgetful of himself and devoting himself entirely to Christ, he overcomes every obstacle. Thus Paul declares this to have been the state of his own feelings, when he says,
The love of Christ constraineth us, judging thus, that if one died for all,
then all must have been dead,
(2. o 5:14.)
For, though he means that love with which Christ hath loved us, and of which he hath given us a proof by his death, yet he connects with us that mutual love which springs from the conviction of having received so great a blessing. Ungodly and false teachers, on the other hand, are pointed out by him in another passage by this mark, that they do not love the Lord Jesus, (1. o 16:22.)
Those who are called to govern the Church ought, therefore, to remember that, if they are desirous to discharge their office properly and faithfully, they must begin with the love of Christ. Meanwhile, Christ openly testifies how highly he values our salvation, when he employs such earnest and striking language in recommending it to Pastors, and when he declares that, if the salvation of their flock be the object of their earnest solicitude, he will reckon it a proof of the ardor of their love to himself. And, indeed, nothing could have been spoken that was better fitted for encouraging the ministers of the Gospel, than to inform them that no service can be more agreeable to Christ than that which is bestowed on feeding his flock. All believers ought to draw from it no ordinary consolation, when they are taught that they are so dear and so precious in the sight of the Son of God, that he substitutes them, as it were, in his own room. But the same doctrine ought greatly to alarm false teachers, who corrupt and overturn the government of the Church; for Christ, who declares that he is insulted by them, will inflict on them dreadful punishment.
Feed my lambs. The word feed is metaphorically applied by Scripture to any kind of government; but as the present subject is the spiritual government of the Church, it is of importance to observe what are the parts of which the office of pastor or shepherd consists. No idle rank is here described to us, nor does Christ bestow on a mortal man any government to be exercised by him in a confused manner according to his own pleasure. In expounding the Tenth Chapter, we have seen that Christ is the only Pastor or Shepherd of the Church. (234) We have seen also why he takes this name to himself. If, is, because he feeds, that is, he governs his sheep, because he is the only true food of the soul. But because he employs the agency of men in preaching doctrine, he conveys to them also his own name, or, at least, shares it with them. Those men, therefore, are reckoned to be Pastors in the sight of God, who govern the Church by the ministry of the word under Christ, who is their Head. Hence we may easily infer what is the burden which Christ lays on Peter, and on what condition he appoints him to govern his flock.
This enables us plainly to refute the wicked adherents of the Church of Rome, who torture this passage to support the tyranny of their Popery. “To Peter” they tell us, “in preference to others, it is said, Feed my sheep ” We have already explained the reason why it was said to him rather than to the others; namely, that being free from every disgraceful stain, he might boldly preach the Gospel; and the reason why Christ thrice appoints him to be a pastor is, that the three denials, by which Peter had brought on himself everlasting shame, may be set aside, and thus may form no barrier to his apostleship, as has been judiciously observed by Chrysostom, Augustine, and Cyril, and most of the other Commentators. Besides, nothing was given to Peter by these words, that is not also given to all the ministers of the Gospel.
In vain, therefore, do the Papists maintain that he holds the highest rank, because he alone is specially addressed; and, granting that some special honor was conferred on him, how, I ask, will they prove from this that he has been elevated to the primacy? Though he were the chief among the apostles, does it thence follow that he was the universal bishop of the whole world? To this it must be added, that all that Peter received does not belong to the Pope any more than to Mahomet; for on what ground does he claim to be Peter’s heir, and what man of sound understanding will admit that Christ here bestows on him any hereditary right? Yet he wishes to be reckoned Peter’s successor: I wish he were so. None of us hinders him from loving Christ, and from taking care to feed his flock; but to take no concern about loving Christ, and to throw aside the office of feeding, and then to boast of being Peter’s successor, is excessively foolish and absurd. Now, as Christ, in assigning to Peter the duty of teaching, did not intend to erect a throne for an idol or for a murderer of souls, that by means of it he might miserably oppress the Church, so he stated in a few words, what kind of government of the Church he approves. This removes the mask from all the mitred bishops, who, satisfied with a mere theatrical display and an empty title, claim for themselves the authority of bishops.
(230) “Depuis qu’il avoit este lache et desloyal;” — “since he acted the part of a coward and a traitor.”
(231) “Simon (fils) de Jona;” — “Simon (son) of Jonas.”
(232) “La charge du Pasteur;“ — “the office of Pastor or Shepherd.”
(233) “De tons bons pastcurs;“ — “of all good pastors.”
(234) See Vol. 1, p. 394.
16. Feed my sheep. Christ does not give to Peter and others the office of feeding all sorts of persons, but only his sheep or his lambs. He elsewhere describes who they are whom he reckons to belong to his flock.
My sheep, says he, hear my voice, and follow me; they hear not the voice of a stranger,
(Joh 10:5.)
True, faithful teachers ought to endeavor to gather all to Christ; and as they cannot distinguish between sheep and wild beasts, they ought to try by all methods if they can tame those who resemble wolves rather than sheep. But after having put forth their utmost efforts, their labor will be of no avail to any but the elect sheep; for docility and faith arise from this, that the heavenly Father delivers to his Son, that they may obey him, those whom he elected before the creation of the world. Again, we are taught by this passage, that none can be fed to salvation by the doctrine of the Gospel but those who are mild and teachable; for it is not without reason that Christ compares his disciples to lambs and sheep; but it must also be observed, that the Spirit of God tames those who by nature were bears or lions.
17. Peter was grieved. Peter undoubtedly did not perceive the object which Christ had in view, in putting the same question so frequently; and therefore he thinks that he is-in-directly accused, as if he had not answered with sincerity. But we have already showed that the repetition was not superfluous. Besides, Peter was not yet sufficiently aware how deeply the love of Christ must be engraven on the hearts of those who have to struggle against innumerable difficulties. He afterwards learned by long experience, that such a trial had not been made in vain. Those who are to undertake the charge of governing the Church are also taught, in his person, not to examine themselves slightly, but to make a thorough scrutiny what zeal they possess, that they may not shrink or faint in the middle of their course. We are likewise taught, that we ought patiently and mildly to submit, if at any time the Lord subject us to a severe trial; because he has good reasons for doing so, though they are generally unknown to us.
18. Verily, verily, I tell thee. After having exhorted Peter to feed his sheep, Christ likewise arms him to maintain the warfare which was approaching. Thus he demands from him not only faithfulness and diligence, but invincible courage in the midst of dangers, and firmness in bearing the cross. In short, he bids him be prepared for enduring death whenever it shall be necessary. Now, though the condition of all pastors is not alike, still this admonition applies to all in some degree. The Lord spares many, and abstains from shedding their blood, satisfied with this alone, that they devote themselves to him sincerely and unreservedly as long as they live. But as Satan continually makes new and various attacks, all who undertake the office of feeding must be prepared for death; as they certainly have to do not only with sheep, but also with wolves. So far as relates to Peter, Christ intended to forewarn him of his death, that he might at all times ponder the thought, that the doctrine of which he was a minister must be at length ratified by his own blood. Yet it appears that in these words Christ did not speak with a view to Peter alone, but that he adorned him with the honourable title of Martyr in presence of the others; as if he had said, that Peter would be a very different kind of champion from what he had formerly shown himself to be.
When thou wast younger. Old age appears to be set apart for tranquillity and repose; and, accordingly, old men are usually discharged from public employments, and soldiers are discharged from service. Peter might, therefore, have promised to himself at that age a peaceful life. Christ declares, on the other hand, that the order of nature will be inverted, so that he who had lived at his ease when he was young will be governed by the will of another when he is old, and will even endure violent subjection.
In Peter we have a striking mirror of our ordinary condition. Many have an easy and agreeable life before Christ calls them; but as soon as they have made profession of his name, and have been received as his disciples, or, at least, some time afterwards, they are led to distressing struggles, to a troublesome life, to great dangers, and sometimes to death itself. This condition, though hard, must be patiently endured. Yet the Lord moderates the cross by which he is pleased to try his servants, so that he spares them a little while, until their strength has come to maturity; for he knows well their weakness, and beyond the measure of it he does not press them. Thus he forbore with Peter, so long as he saw him to be as yet tender and weak. Let us therefore learn to devote ourselves to him to the latest breath, provided that he supply us with strength.
In this respect, we behold in many persons base ingratitude; for the more gently the Lord deals with us, the more thoroughly do we habituate ourselves to softness and effeminacy. Thus we scarcely find one person in a hundred who does not murmur if, after having experienced long forbearance, he be treated with some measure of severity. But we ought rather to consider the goodness of God in sparing us for a time. Thus Christ says that, so long as he dwelt on earth, he conversed cheerfully with his disciples, as if he had been present at a marriage, but that fasting and tears afterwards awaited them, (235) (Mat 9:15.)
Another will gird thee. Many think that this denotes the manner of death which Peter was to die, (236) meaning that he was hanged, with his arms stretched out; but I consider the word gird as simply denoting all the outward actions by which a man regulates himself and his whole life. Thou girdedst thyself; that is, “thou wast accustomed to wear such raiment as thou chosest, but this liberty of choosing thy dress will be taken from thee.” As to the manner in which Peter was put to death, it is better to remain ignorant of it than to place confidence in doubtful fables.
And will lead thee whither thou wouldst not. The meaning is, that Peter did not die a natural death, but by violence and by the sword. It may be thought strange that Christ should say that Peter’s death will not be voluntary; for, when one is hurried unwillingly to death, there is no firmness and none of the praise of martyrdom. But this must be understood as referring to the contest between the flesh and the Spirit, which believers feel within themselves; for we never obey God in a manner so free and unrestrained as not to be drawn, as it were, by ropes, in an opposite direction, by the world and the flesh. Hence that complaint of Paul,
“The good that I would I do not, but the evil that I would not, that I do,”
(Rom 7:19.)
Besides, it ought to be observed, that the dread of death is naturally implanted in us, for to wish to be separated from the body is revolting to nature. Accordingly, Christ, though he was prepared to obey God with his whole heart, prays that he may be delivered from death. Moreover, Peter dreaded the cross on account of the cruelty of men; and, therefore, we need not wonder if, in some measure, he recoiled from death. But this showed the more clearly the obedience which he rendered to God, that he would willingly have avoided death on its own account, and yet he endured it voluntarily, because he knew that such was the will of God; for if there had not been a struggle of the mind, there would have been no need of patience.
This doctrine is highly useful to be known; for it urges us to prayer, because we would never be able, without extraordinary assistance from God, to conquer the fear of death; and, therefore, nothing remains for us but to present ourselves humbly to God, and to submit to his government. It serves also to sustain our minds, that they may not altogether faint, if it happen at any time that persecutions make us tremble. They who imagine that the martyrs were not moved by any fear make their own fear to yield them a ground of despair. But there is no reason why our weakness should deter us from following their example, since they experienced a fear similar to ours, so that they could not gain a triumph over the enemies of truth but by contending with themselves.
(235) “Mais qu’il faloit puis apres qu’ils se preparassent, pleurer et jeuner;” — “but that afterwards they must be prepared to weep and fast.”
(236) “De laquelle Pierre devoit mourir.”
19. Signifying by what death he should glorify God. This circumlocution is highly emphatic; for though the end held out to all believers ought to be, to glorify God both by their life and by their death, yet John intended to employ a remarkable commendation for adorning the death of those who, by their blood, seal the Gospel of Christ and glorify his name, as Paul teaches us, (Phi 1:20.) It is now our duty to reap the fruit which the death of Peter has yielded; for it ought to be imputed to our indolence, if our faith be not confirmed by it, and if we do not keep the same object in view, that the glory of God may be displayed by us. If the Papists had considered this end in the death of the martyrs, that sacrilegious and detestable invention would never have entered into their minds, that their death contributes to appease the wrath of God, and to pay the ransom for our sins.
And when he had said this. Christ here explains what was the design of that prediction of a violent death. It was, that Peter might be prepared to endure it; as if he had said, “Since you must endure death by my example, follow your leader.” Again, that Peter may the more willingly obey God who calls him to the cross, Christ offers himself as a leader; for this is not a general exhortation by which he invites him to imitate himself, but he speaks only of the kind of death. Now, this single consideration greatly soothes all the bitterness that is in death, when the Son of God presents himself before our eyes with his blessed resurrection, which is our triumph over death.
20. And Peter, turning about. We have in Peter an instance of our curiosity, which is not only superfluous, but even hurtful, when we are drawn aside from our duty by looking at others; for it is almost natural to us to examine the way in which other people live, instead of examining our own, and to attempt to find in them idle excuses. We willingly deceive ourselves by this semblance of apology, that other people are no better than we are, as if their indolence freed us from blame. Scarce one person in a hundred considers the import of those words of Paul,
Every man shall bear his own burden, (Gal 6:5.)
In the person of one man, therefore, there is a general reproof of all who look around them in every direction, to see how other men act, and pay no attention to the duties which God has enjoined on themselves. Above all, they are grievously mistaken in this respect, that they neglect and overlook what is demanded by every man’s special calling.
Out of ten persons it may happen that God shall choose one, that he may try him by heavy calamities or by vast labors, and that he shall permit the other nine to remain at ease, or, at least, shall try them lightly. Besides, God does not treat all in the same manner, but makes trial of every one as he thinks fit. As there are various kinds of Christian warfare, let every man learn to keep his own station, and let us not make inquiries like busybodies about this or that person, when the heavenly Captain addresses each of us, to whose authority we ought to be so submissive as to forget every thing else.
Whom Jesus loved. This circumlocution was inserted, in order to inform us what was the reason why Peter was induced to put the question which is here related; for he thought it strange that he alone should be called, and that John should be overlooked, whom Christ had always loved so warmly. Peter had, therefore, some apparently good reason for asking why no mention was made of John, as if Christ’s disposition towards him had undergone a change. Yet Christ cuts short his curiosity, by telling him that he ought to obey the calling of God, and that he has no right to inquire what other people do.
22. If I will that he remain. It has been customary to take this sentence as detached, and to read the former clause affirmatively, I will that he tarry till I come; but this has been done through the ignorance of transcribers, not through the mistake of the translator; for he could not have been mistaken about the Greek word, but a single letter might easily creep into the Latin version, so as to alter the whole meaning. (237) The whole sentence, therefore, is a question, and ought to be read in immediate connection; for Christ intended to put his hand on his disciple, in order to keep him within the limits of his calling. “It is no concern of yours,” says he, “and you have no right to inquire what becomes of your companion; leave that to my disposal; think only about yourself, and prepare to follow where you are called.” Not that all anxiety about brethren is uncalled for but it ought to have some limit, so that it may be anxiety, and not curiosity, that occupies our attention. Let every man, therefore, look to his neighbours, if by any means he may succeed in drawing them along with him to Christ, and let not the offenses of others retard his own progress.
(237) Calvin here throws out a conjecture, that the clause originally stood in the Vulgate, SI eum volo manere , and that by the addition of” a single letter” to the first word of the clause, some ignorant transcriber altered it to SIC eum rolo manere He declares it to be impossible that the word Sic should have found its way into the verse in any other manner, because the translator could not mistake the meaning of “the Greek word” ἐάν — Ed.
23. Then this saying went forth. The Evangelist relates that, from misunderstanding Christ’s words, an error arose among the disciples, that John would never die. He means those who were present at that conversation, that is, the Apostles; not that the name brethren belongs to them alone, but that they were the first-fruits, as it were, of that holy union. It is also possible, that, besides the eleven, he refers to others who were at that time in company with them; and by the expression, went forth, he means that this error was spread in all directions; yet probably it was not of long duration, but subsisted among them, until, being enlightened by the Holy Spirit, they formed purer and more correct views of the kingdom of Christ, having laid aside carnal and foolish imaginations. (238)
What John relates about the Apostles happens every day, and we ought not to wonder at it; for if Christ’s disciples, who belonged to his family and were intimately acquainted with him, were so egregiously mistaken, how much more are they liable to fall into mistakes, who have not been so familiarly instructed in the school of Christ? But let us also observe whence this fault arises. The teaching of Christ is useful, and for edification; that is, it is plain; but we obscure the light by our wicked inventions, which we bring to it from our own views. Christ had not intended to pronounce any thing certain or definite about John, but only to affirm that he had full power to decide about his life and death; so that the doctrine is simple and useful in itself, but the disciples imagine and contrive more than had been told them. Accordingly, in order that we may be safe from this danger, let us learn to be wise and to think soberly. But such is the wantonness of the human understanding, that it rushes with all its force into foolishness. The consequence was, that this very error, against which the Evangelist had expressly warned them to be on their guard, continued notwithstanding to gain currency in the world; for a fable has been contrived, that he ordered a ditch to be digged for him, and went down into it, and that next day it was found empty. We see, therefore, that we shall never cease to err, unless we unreservedly receive what the Lord hath taught us, and reject all inventions of men.
(238) “Toutes imaginations charnelles et extravagantes rejettees.”
24. This is that disciple. Having hitherto mentioned himself in the third person, John now declares that it is himself; that greater weight may be attached to the statements of one who was an eye-witness, and who had fully known all that he relates.
25. There are also many other things that Jesus did. Lest any one should view his narrative with suspicion, as if it had been written through partiality, because Jesus loved him, he anticipates this objection, by saying, that he has passed over more than he has written. He does not speak of Christ’s actions of every kind, but of those which relate to his public office; nor ought we to think that the hyperbole is absurd, when we bear with many figures of speech of the same kind in heathen authors. Not only ought we to take into account the number of Christ’s works, but we ought also to consider their importance and magnitude. The majesty of Christ, which by its infinity swallowed up, if I may so speak, not only the senses of men, but heaven and earth, gave a miraculous display of its own splendor in those works. If the Evangelist, casting his eyes on that brightness, exclaims in astonishment, that even the whole world could not contain a full narrative, ought we to wonder at it? Nor is he at all to be blamed, if he employ a frequent and ordinary figure of speech for commending the excellence of the works of Christ. For we know how God accommodates himself to the ordinary’ way of speaking, on account of our ignorance, and sometimes even, if I may be allowed the expression, stammers.
Yet we ought to remember what we formerly stated, that the summary which the Evangelists have committed to writing, is sufficient both for regulating faith and for obtaining salvation. That man who has duly profited under such teachers will be truly wise. And, indeed, since they were appointed by God to be witnesses to us, as they have faithfully discharged their duty; so it is our duty, on the other hand, to depend wholly on their testimony, and to desire nothing more than what they have handed down to us; and especially, because their pens were guided by the sure providence of God, that they might not oppress us by an unlimited mass of narratives, and yet, in making a selection, might make known to us all that God knew to be necessary for us, who alone is wise, and the only fountain of wisdom; to whom be praise and glory for ever. Amen.
Joh 21:1. After these things Jesus, &c.- As all the males among the Jews were, by the law of Moses, to repair thrice every year to Jerusalem, on the passover or feast of unleavened bread, the pentecost, and the feast of tabernacles; so the apostles and disciples who had come up to Jerusalem from Galilee, chiefly to attend upon their Master, continued, in obedience to the law, as they were obliged to do, at Jerusalem, till the end of the festival. There Jesus appeared to them a second time, eight days after his former appearance, St. Thomas being with them, Ch. Joh 20:26. The next appearance was at the sea of Tiberias, called also the sea of Galilee; and this is expressly said, Joh 21:14 to be the third time that Jesus shewed himself; whence it is evident, that the appearance on a mountain in Galilee, mentioned by St. Mat 28:16; Mat 28:20 was subsequent to this spoken of by St. John; and was also in a different place, on a mountain; whereas the latter was by the sea of Tiberias. Three reasons may be assigned for our Saviour's meeting his disciples in Galilee. Galilee was the country in which he had resided above thirty years, where he first began to preach the kingdom of God, and to declare and evidence his divine mission by miracles; so that he must necessarily bemore known, and have had more followers in that country than in any other region of Judea. And therefore one reason for his shewing himself in Galilee after he was risen from the dead, seems to have been, that where he was personally known to somany people, he might have the greater number of competent witnesses to his resurrection. Secondly, Galilee was also the native country of the greatest part, if not all, of his apostles, &c. There they supported themselves and their families, some of them at least, by mean and laborious occupations. So strait and so necessitous a condition of life must have rendered a long absence from thence highly inconvenient at the time of barley harvest, which always fell about the time of the passover. As soon as the paschal solemnity was over, which detained them at Jerusalem a whole week, it is natural to suppose they would return into Galilee; upon which supposition our Saviour promised that he would go before them into Galilee, which remarkable expression was again made use of by the angel, Mat 28:7 and by Jesus himself, Joh 21:10. The command in the latter passage ought to be taken as a confirmation of his promise of meeting them in Galilee, Mar 16:7 and a strong encouragement to them to depend on the performance of it. To prepare them therefore by degrees for that affliction and mortification which would attend their preaching the gospel, and to give them an opportunity of seeing and providing for their families, to whom, in general, perhaps they were soon to bid adieu for ever; their gracious Lord not only permitted them to return into Galilee; but promised to meet them there, and did in fact meet them there, notonly once, but several times; since the reasons that required the apostles' return thither, were as strong for their continuing there, till the approach of the feast of weeks, or pentecost, should call them thence. Another reason for meeting his disciples in Galilee may be deduced from what St. Luke tells us of the subjects which our Lord dwelt upon on these occasions, viz. "the things pertaining to the kingdom of God." It was necessary that they should be fully instructed in the doctrines they were to preach; have some view of the hopes and encouragements that were to support them under those dangers which they were to expect; have many inveterate prejudices rooted out, and be fortified with courage and constancy, and a disregard and contempt of hardships, perils, pains, and death. To these purposes nothing could more conduce than frequent visits from their Lord; and it will evidently appear, that no place could be more proper for these meetings than Galilee, if we consider that the apostles, having their habitations in that country, might reside there without suspicion, and assemble without any fear of the persecutors of their Master; for Galilee was under the jurisdiction of Herod. Whereas, had they remained at Jerusalem, and continued frequently to assemble together, the chief priests and elders, whose hatred or apprehensions of Jesus were not extinguished by his death, would undoubtedly have given such interruptions to those meetings, and thrown such obstacles in the way, as must have necessitated our Lord to interpose his miraculous power to prevent or remove them. Now as all theseinconveniences might be avoided by our Saviour's meeting his disciples in Galilee, it is more agreeable to the wisdom of God to suppose these frequent meetings to have been in Galilee, and more analogous to the proceedings of our Lord himself, who, being in danger from the scribes and Pharisees, would not walk in Jewry, ch. Joh 7:1. See the notes on Joh 21:14; Joh 21:24.
Joh 21:2. Nathanael of Cana- There seems to be no doubt that this Nathanael is the person mentioned ch. Joh 1:45. It is uncertain who the other two disciples were: Dr. Lightfoot conjectures that they were Andrew and Philip; which is not improbable, as they were both inhabitants of Bethsaida, near the sea of Tiberias. See ch. Joh 1:44.
Joh 21:3-4. Simon Peter saith-I go a fishing.- I am going a fishing. Heylin. Our Lord having, first by the angels, and then in person, ordered his disciples to go home to Galilee, with a promise that they should see him there, it is reasonable to think that they would depart as soon as possible; (see the second reason assigned in the note on Joh 21:1.) wherefore, when they were come to their respective homes, they followed their occupations as usual, and particularly the apostles, who pursued their old trade of fishing on the lake. Here, as they were plying their nets, one morning early, Jesus shewed himself to them.
Joh 21:6. Cast the net on the right side of the ship,- The disciples, not knowing Jesus, but imagining that he might be a person acquainted with the places proper for fishing, did as he directed, and caught a multitude of fishes. This was not merely a demonstration of the power of our Lord, but a kind of providential supply for his disciples and their families, which might be of service to them when they waited afterwards in Jerusalem, according to his order. See Luk 24:49. And it was likewise a sort of emblematical representation of the great success which should attend their endeavours to catch men in the net of the gospel. See Luk 5:9-10 and the Inferences on that chapter.
Joh 21:7. (For he was naked,)- That is, had only his under-garment on. See the note on 1Sa 19:24. Dr Heylin reads, He put on his upper coat, for he was stripped.
Joh 21:8. Two hundred cubits,)- About one hundred yards.
Joh 21:9-12. As soon-as they were come to land,- When the disciples came ashore, they found a fire burning, which Jesus had miraculously prepared, and fish laid thereon, and bread. But neither being sufficient for the company, or perhaps to shew them the reality of the miracle, by making them attend to the number and size of the fishes they had caught, and to the net's not being broken, Jesus ordered them to bring some of their own. It will not be judged, I hope, too minute to observe, after some writers of the first credit, that it appears from the best natural historians, that 153 (Joh 21:11.) is the exact number of the different species of fishes; and it is inferred from this passage, that persons of all nations and conditions should enter into the Christian church.
Joh 21:13. Jesus then cometh, and taketh bread,- It is not said that Jesus now ate with them; but his invitation to them, Joh 21:12 implies it; besides St. Peter testifies, Act 10:41 that his apostles did eat and drink with him after he arose from the dead; meaning to tell Cornelius, that that was one of the many infallible proofs by which he shewed himself alive after his passion. It is reasonable, therefore, to think that he did eat with his apostles on this occasion, thus proving anew to his disciples the reality of his resurrection, as well as by working a miracle like that which, at the beginning of his ministry, had made such an impression upon them, as disposed them to be his constant followers.
Joh 21:14. This is now the third time- The evangelist does not say that this was the third time that Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for, in reality, it was his seventh appearance. Besides, St. John himself has taken notice of three appearances before this. Grotius explains it of the third day of his appearance; for he had first appeared to several on the day of his resurrection; then on a second day,-after eight days, he came to his disciples, when Thomas was present; and now again, for the third day, he shewed himself at the sea of Tiberias.
Joh 21:15. Lovest thou me more than these?- The original words, πλειον τουτων are ambiguous, and may either signify, "Dost thou love me more than any of thy brethren, as thou didst once profess?" (See Mat 26:33.) Or, "Dost thou love me more than thou lovest these nets, and other instruments of thy trade, so as to prefer my service to any worldly advantages?" Whitby explains them in this latter sense. Peter only answers, Yea, Lord, or, assuredly, Lord, thou knowest that I love thee; but does not add, more than these: and this beautiful circumstance in the answer shews, how much he was humbled and improved by the remembrance of his fall; and possibly our Lord's question might be intended to remind him of that fall, and of the cause of it. Upon Peter's reply, Jesus said to him, feed my lambs: "As I shall favour thee so far as still to employ thee as one of my apostles, remember, that the most acceptable way of expressing thy love to me, will be by taking care even of the feeblest of my flock."
Joh 21:16-17. He saith to him again- From our Lord's asking Peter if he loved him, before he renewed his commission to feed his lambs and his sheep, it is justly inferred, that, to render men duly qualified for the ministerial function, they must prefer the interest and honour of Christ to every other consideration. This is the great qualification by which alone a minister can be animated to go through the labours and difficulties of his office, and be fortified against the dangers which may attend it. Moreover, Christ's exhortation to St. Peter, to feed his lambs and sheep, being the reply which he made to Peter's declaration that he loved him, shews us that ministers best shew their love to Christ by their singular care and diligence in feeding his flock. Our Lord's threefold repetition of his commission to Peter, most probably was in allusion to Peter's three denials; and as it contains an oblique intimation that his repentance should bear some proportion to his crime, so it seems to have been intended by our Lord, to convince the rest of the disciples of the sincerity of St. Peter's conversion, and to prevent any slight which he might be exposed to from their suspecting the contrary. However, we are told that Peter was grieved at this repeated application to him for it seemed to him an intimation that Christ perhaps did not consider his repentance to be sincere; and to a person of his sanguine temper, nothing could have afforded a more sensible anguish than such a suggestion. It recalled his crime, with all its aggravated circumstances, into his mind, and renewed his grief for having offended. One would wonder that, from circumstances so evidently humiliating to the mind of St. Peter, the Papists could have inferred a grant of his supreme dominion over the church. The passage has evidently a quite different meaning; for Peter, by his late cowardice and perfidy, having, as it were, abdicated the apostleship, was hereby no more than formally restored to his office through the indulgence of his kind and merciful Master, and not raised to any new dignity above his brethre
Joh 21:18-19. When thou wast young, &c.- St. Peter being thus restored to his apostolic office and dignity, Jesus proceeded to forewarn him of the persecutions, to which he, in particular, would be exposed in the execution of his office, intending thereby to inspire him with courage and constancy; but we do not read a word of that spiritual dignity and authoritywhich his pretended successors have arrogated. When thou wast young, thou girdedst thyself, &c. alluding perhaps to the strength and activitywhich he had now shown in swimming to shore after he had girded his fisher's coat upon him: but, when thou shalt be old, &c. "Instead of that liberty which in youth thou enjoyedst, thou shalt in thine old agebe a prisoner; for thou shalt be bound and carried whither thou wouldest not naturally incline to go, even to those sufferings to which flesh and blood have the strongest aversion." Some have thought, that the words thou shalt stretch forth thy hands, &c. allude to the manner of his death on the cross, and which indeed seems probable from the next words, which the historian delivers as explanatory of those of our Lord, This spake he, signifying by what death he should glorify God. However, the next words of our Lord must plainly be understood to signify, that Peter was to follow him in the kind of his death: "Follow me, and shew that thou art willing to conform to my example, and to follow meeven to the death of the cross." Agreeably hereto, the unanimous voice of antiquity assures us, that St. Peter was crucified, and, as some say, about forty years after this; but the exact time is not known.
Joh 21:20. Then Peter, turning about,- "There is a spirit and tenderness in this plain passage, which I can never read (says Dr. Doddridge,) without the most sensible emotion. Christ orders Peter to follow him, in token of his readiness to be crucified in his cause. John stays not for the call; he rises and follows too; but he says not one word of his love and his zeal; he chose that the action should speak that; and, when he records this circumstance, he tells us not what that action meant, but with great simplicity relates the fact only. If here and there a generous heart, glowing, like his own, with love to Christ, sees and emulates it, be it so; but he is not solicitous that men should admire it: it was addressed to his Master, and it was enough that he understood it. And can any man be base or absurd enough to imagine, that such a man could spend his life in promoting a notorious falsehood, and, at last, in his old age, when his relish for everything but goodness and immortality was gone, would so solemnly attestit as he does in the conclusion of his gospel?-May God deliver every one that reads this from a head so fatally beclouded by the corruptions of the heart!"
Joh 21:21. And what shall this man do?- And what shall become of him?
Joh 21:22-23. If I will that he tarry, &c.- "If it is my pleasure that he should live till my coming [in judgment upon Jerusalem], what is that to thee?" So the word μενειν signifies, being elliptical for the words μενειν εν τη σαρκι, to abide in the flesh. We have both the elliptical and complete phrase, Php 1:24-25. The brethren, it seems, understood, by Christ's coming, his coming to future judgment; and upon this foundation they grounded their notion that John should not die: and that there was such a notion and tradition among the ancients, learned writers have particularly shewn; and among the rest, Fabricius, in his Codex Apocal. Nov. Test. vol. 2: p. 533. This prophetic suggestion of the longevity of St. John was verified by the event; for he lived till Trajan's time, or thereabouts, which was near one hundred years after Christ's birth, and thirty years after the destruction of Jerusalem; so that he did abide in the flesh till his Lord came to take signal vengeance on that devoted city. Our Lord's reply to St. Peter seems very strongly to discourage a curiosity ofinquiring into other men's affairs, and into doctrines which are of no importance in religion.
Joh 21:24. This is the disciple which testifieth, &c.- Though the inspired writer of this gospel is here spoken of in the third person, it is agreeable to St. John's manner. See ch. Joh 19:35. 1Jn 1:1-5 and ch. Joh 5:18-20.
Joh 21:25. I suppose that even the world, &c.- According to most commentators, this is an hyperbole; a figure in which the Asiatics are known to have dealt greatly, and which they carried far higher than is allowable in the European languages; and the word I suppose naturally leads to this exposition: thus understood, the clause means that Jesus performed a prodigious number of miracles. Dr. Doddridge understands the passage differently, as if the evangelist had said, "I am persuaded, Οιμαι,- that if all the to things which Jesus did, were written, the work would amount to so vast a bulk that the world itself would not be able to receive the books that should be written; but the very size of the volumes would necessarily prevent the generality of mankind fromprocuring or reading them." Perhaps it may be a most delightful part of the entertainment of the heavenly world, to learn from our blessed Lord himself, or from those who conversed with him upon earth, a multitude of such particulars of his life, as will be well worthy our everlasting admiration. In the mean time, the pious and attentive study of what is recorded by the evangelists, may most happily prepare us for such discoveries, and add an unutterable relish to them: for they were written that we might believe that Jesus was the Christ; and that, believing, we may have life through his name. Amen! blessed Lord.
Inferences on our Lord's resurrection, drawn from ch. Joh 19:38 to ch. Joh 20:29. Grace does not always make much show, where it is; though it always burns for doing good. There is much secret riches, both in the earth and sea, which no eye ever saw. We never heard any news till now of Joseph of Arimathea; yet was he eminently rich, and wise, and good. True faith may be sometimes reserved, but will not be cowardly. Now he puts forth himself, and dares to beg the body of Jesus.
Death is wont to quell all quarrels. Pilate's heart tells him that he has done too much already, in sentencing an innocent person to death: the request is granted; the body is yielded, and taken down; and now, that which hung naked, is wrapped in fine linen; that which was soiled with sweat and blood, is curiously washed and embalmed. Now even Nicodemus comes in for his share: he fears not the envy of a good profession, but boldly flies forth, and will now be as liberal in his orders, as he was before niggardly in his nightly confession.
All this while the devout Marys retire, and silently spend their sabbath in a mixture of grief and hope; but now they gladly agree, in the dawn of the Sunday morning, to visit the sacred sepulchre; nor will they go empty-handed. She that had bestowed that costly alabaster-box of ointment upon her Saviour alive, has prepared no less precious odours for him dead.
Of all the women, Mary Magdalene is first named: she is noted above her fellows. None of them were so much obliged,-none so zealously thankful. Seven devils were cast out of her by the command of Christ. The heart thus powerfully dispossessed, was now filled with gratitude to her great Deliverer. Where there is a true sense of favour, there cannot but be a fervent desire of retribution. O blessed Lord! could we feel the danger of sin, like her, and the malignity of those spiritual possessions from which thou hast freed us, how should we pour out our souls in thankfulness for thy bounty!
Every thing here had horror; the place both solitary, and a sepulchre; nature abhors, as the visage, so the region of death and corruption:-the time, night; only the moon perhaps gave them some faint glimmering:-their business, the visitation of a dead corpse: and yet their zealous love has easily overcome all these. They had followed him in his sufferings, when the timid disciples had left him. They attended him to his cross, weeping; they followed him to his grave; nay, and even there they leave him not; but, ere it be day-light, they return to pay him the sad tribute of their duty.-How much stronger is love than death or fear.
How well it succeeds when we go faithfully and conscientiously about our work, and leave the issue to God! Lo, God has removed the cares of these holy women, together with the grave-stone. The obstacle is removed; the seal broken; the watch fled. What a scorn does the Almighty God make of the impotent designs of men! He sends an angel from above;-the earth quakes beneath;-the stone rolls away;-the soldiers stand like carcases, and when they have got heart enough to run away, think themselves valiant. The tomb is opened, Christ rises, and they are confounded. O the vain project of silly mortals! as if, with such a shovelful of mire; they could dam up the sea; or keep the sun from shining, by holding up their hands. Indeed, what creature is so base, that the Omnipotent cannot arm against us to our confusion? Lice and frogs shall be too strong for Pharaoh, and worms for Herod! There is no wisdom nor counsel against the Lord.
But O the marvellous pomp and magnificence of our Lord's resurrection! (See Mat 28:1-4.) The earth quakes, the angel appears, that it may be plainly seen that this divine Person, now rising, has the command both of heaven and earth. Good cause had the earth to quake, when the God who made her, powerfully calls for his own flesh from the usurpation of her bowels. Good cause had she to open her graves, and eject her dead, in attendance to the Lord of life, whom she had thus detained in that cell of darkness. What seeming impotence was here! but now what a demonstration of omnipotence bursts forth in this glorious resurrection! The rocks rend; the graves open; the dead rise and appear; the soldiers flee and tremble: saints and angels attend thy rising, O Saviour! Thou liedst down in weakness, thou risest in power and glory: thou liedst down as a man, thou risest like a God.
What a lively image hast thou herein given me of the dreadful majesty of that general resurrection on thy second appearance! Then not the earth only, but the powers of heaven also shall be shaken; not some few graves shall be open, and some saints appear, but all the bars of death shall be broken, and all that sleep in the dust shall awake, and stand up from the dead before thee. Not some one angel shall descend; but Thou, the great angel of the covenant, attended with thousand thousands of those mighty spirits: and if these stout soldiers were so filled with terror at the feeling of an earthquake, and the sight of an angel, where shall thine enemies appear, O Lord, in the day of thy terrible vengeance, when the earth shall reel and vanish, when the elements shall be on a flame around them, and the heavens shall be parched up as a scroll, in that awful, that inexorable day!
Where, where, for shelter shall the guilty fly, When consternation turns the good man pale?
Thou didst raise thyself, O blessed Jesus! thy angels removed the stone. They, who could have no hand in thy resurrection, shall yet have their part in removing outward impediments; not because thou neededst, but because thou wouldest: just so thyself alone didst raise Lazarus; thou badest others to loose him, and let him go. Works of omnipotency thou reservest to thine own immediate performance; ordinary actions thou consignest to means subordinate.
How great must have been the joy of angels on this stupendous event! But how transcendent their joy whom thou raisedst with thee from the dead! O death, where is now thy sting? O grave, where is thy victory?
But how am I conformable to thee, O Saviour, if, when thou art risen, I am still lying in the grave of my corruptions? How am I a member of thy body, if, while thou hast that perfect dominion over death, death has dominion over me?-How am I thine, if I be not risen?-and if I be risen with thee, why do I not seek the things above, where thou, O Christ, sittest at the right hand of God?-For where the treasure is, there must the heart be also.
I marvel not at your speed, blessed disciples, if, upon the report of these good women, ye ran, yea, flew upon the wings of zeal, to see what was become of your Master. Your desire was noble, was equal; but John is the younger, his limbs are more nimble, and breath more free. He looks first into the sepulchre; but Peter more boldly goes down the first. Happy competition, where the only strife is, who shall be most zealous in the inquiry after Christ!
They saw enough to amaze their senses; not enough, however, to settle their faith. O blessed Jesus, how dost thou pardon our errors! and how should we pardon and pity the errors of each other on lesser occasions, when as yet thy chief and dearest disciples, after so much divine instruction from thine own lips, knew not the scriptures, that thou must rise again from the dead. They went away more astonished than confident; more full of wonder than of belief.
There is more tenderness, where it takes in the weaker sex; those holy women, as they came first, so they stayed last. Especially devout Mary Magdalene stands still by the cave weeping. Well might those tears have been spared, if her knowledge had been answerable to her affection, or her faith to her fervour.
As our eye will ever be where our love is, she stoops, and looks down into that dear sepulchre. The angels appear in glorious apparel; their splendor shewed them to be no mortal creatures; not to mention that Peter and John had but just come out of the sepulchre, and both found and left it empty in her sight. Yet do we not find the good woman aught appalled with the unexpected glory. So deeply was her heart absorbed with the thoughts of her Saviour, that she seems insensible of every other object. The tears which she let drop into the sepulchre, sent up back to her the voice of the angels; Woman, why weepest thou?
The sudden wonder has not dried her eye, nor charmed her tongue. She freely confesses the cause of her grief to be the missing of her Saviour, and simply complains, They have taken away my Lord, and I know not where they have laid him. Alas, good Mary, of whom dost thou complain? Who can have removed thy Lord but himself? Neither is he now laid any more; he stands by thee, whose removal thou now lamentest.-Thus many a tender soul afflicts itself with the want of that Saviour, who is near, yea, present to bless.
Turn back thine eye, O mourning soul, and see Jesus standing by thee, though thou knowest not that it is he. His habit was one that he had then assumed.-And thus sometimes it pleases our Saviour to appear to his disciples in some sense unlike himself. Sometimes he offers himself to us in the shape of a poor man, and sometimes of a distressed captive. (See Mat 25:34; Mat 25:46.) Happy he or she who can discern the Saviour in all his forms! Mary now took him for the gardener. O blessed Lord! be thou to me such as thou appearedst to this holy woman: break up the fallows of my nature; implant in me thy grace; prune me with meet corrections; bedew me with the former and latter rain of thy counsels;-do what thou wilt with me, so thou but make me fruitful!
Joseph could no longer contain himself in the house of Pharaoh from the notice of his brethren; and thus thy compassion, O Saviour, causes thee to break forth into clear discovery: the very sound of his name bringeth Mary to herself. Thou spakest to her before, but in the tone of a stranger: now it is the compellation of a friend. O speak to every reader's heart in the same affectionate and powerful manner!
No sooner had Mary heard this familiar sound, than she turned herself, and saith unto him, Rabboni! which is to say, Master. Before, her face was toward the angels; the call of her Saviour instantly averts all inferior regards; nor do we rightly apprehend the Son of God, if any creature in heaven or earth can withhold our eyes or estrange our hearts from him. Let Mary be our example: the moment she hears his voice, her whole attention is riveted on her Lord. She salutes him with a Rabboni, in acknowledgment of his authority over her; she falls down before him, in a desire humbly to embrace those sacred feet, which she now rejoices to behold, past the use of odours and unguents.
Jesus however is pleased to wave the acceptance of her zealous intentions, (touch me not, &c.) possibly by way of gentle reproof, for a joy which perhaps betrayed worldly exultation. Even our well-meant zeal in seeking and enjoying the Saviour, may be faulty. May we, blessed Lord, be taught with Mary, from thy remonstrance, if we have known thee heretofore after the flesh, yet henceforth to know thee so no more. Should we so fasten our thoughts on the corporeal or terrestrial circumstances attending thee, as not to look higher, even to the spiritual part of thine atchievements,-the power and the issues of the resurrection;-what could it profit our immortal souls?
But to whom then dost thou send her?-Go, and tell my brethren. Blessed Jesus, who are those? Were not they thy followers,-rather, were not they thy forsakers?-Yet still thou stylest them thy brethren. O admirable humility! infinite mercy! abundant grace! How dost thou raise their titles with thyself? At first they were thy servants; then disciples: a little before thy death thou vouchsafedst to call them thy friends; now, after thy resurrection, thou dignifiest them with the endearing appellation of brethren. O why do we stand so proudly upon the terms of our poor distinctions and inequality, when the incarnate Son of the most high God stoops so low as to call us his brethren;-his Father our Father; and his God our God!
With what joy must Mary have received this errand! With what joy must the disciples have welcomed both it and the bearer! Here were good tidings indeed from a far country, even as far as the utmost regions of the shadow of death.
While their thoughts and conversation are employed on so grateful a subject; the Saviour makes his miraculous and sudden appearance among them, bids their senses be witnesses of his revival, and of their happiness, stands in the midst of them, and saith, Peace be unto you. Instantly all the mists of doubting are dispelled; the sun breaks forth clear. They were glad when they saw the Lord. His approved Deity gave them confidence; his gracious presence inspired their hearts with joy.
But where wert thou, O Thomas, when the rest of this sacred family were met together? Alas! we cannot but be losers by our absence from holy assemblies; for God standeth in the congregation of his saints. Now, for this time, thou missest that divine breath, which so powerfully inspired the rest; and fallest into that weak and rash distrust, which thy presence there would probably have prevented. Suspicious man, who is the worse for thy scepticism? Whose the loss, if thou wilt not believe? Is there no certainty but in thine own senses? Is any thing beyond the sphere of divine Omnipotence? Go then, O simple and unwise, and please thyself in thy bold incredulity, while thy fellows are happy in believing.
For a whole week Thomas rests in his infidelity. Notwithstanding the conduct and the testimony of others; notwithstanding the report of the two travellers to Emmaus, whose hearts burning within them, had set their tongues on fire to relate the happy occurrence of their walk;-still he struggles with his own distrust; still he combats that truth, whereof he can hardly deny himself to be unanswerably convinced.
O condescending Lord, how shall we enough admire thy tenderness and forbearance! Justly mightest thou have left this man to his own pertinacious heart; and of whom could he have complained, had he perished in his unbelief? But thou art infinite in compassion, and willest not the death of a sinner. This straggler shall be indulged with the desired evidences of thy resurrection; he shall once more see thee to his shame, and to his joy; and he will hear thy voice, and taste thy love.
Behold, the mercy no less than the power of the Son of God hath melted the stony heart of this unbelieving disciple: Then Thomas answered and said unto him, My Lord, and my God. I do not read that, when it came to the issue, Thomas fulfilled his resolution, and employed his hands in trial of the fact. His eyes are perhaps now a sufficient assurance; the sense of his Master's Omniscience supersedes all further hesitation.
It was well for us, Thomas, that thou didst thus disbelieve; else the world had not received this striking evidence of that resurrection whereon all our salvation depends. Blessed be thou, O God, whose great prerogative it is to bring good out of evil, and to make a glorious advantage of every incident, for the promotion of the salvation of thy faithful people, the confirmation of thy church, and the glory of thy name! Amen.
REFLECTIONS.-1st, The disciples being appointed to meet their Lord in Galilee, returned thither, and, till the time came, employed themselves in their former occupations. Christ's servants must not be idlers.
1. Christ appears to them at the sea of Tiberias, where Simon Peter, Thomas, Nathanael, the sons of Zebedee, and two other disciples, were fishing. They were unsuccessful all night, and toiled in vain: in the morning Jesus stood on the shore, and at the distance they were off, the disciples knew him not. Note; (1.) God's ministers sometimes labour long, and see little fruit; but they must not be weary, nor faint in their minds: patient perseverance shall at last be crowned with success. (2.) They who are diligent in their honest calling, are in Christ's way, and may expect his blessing.
2. Christ addresses them in his familiar manner, Children, have ye any meat? They answered him, No. He said unto them, Cast the net on the right side of the ship, and ye shall find. Rather than return empty, they resolved to make the trial, and, to their astonishment, found the net so full, that they were not able to draw it up into the boat for the multitude of fishes. Note; (1.) Christ takes cognizance of his disciples' wants; he will see that they have meat to eat. (2.) They who go to minister under a divine call, shall find at last that their labour is not in vain in the Lord.
3. John hereupon suggests, that this must needs be the Lord. Peter instantly caught the hint, and, fired with zeal and love, girt up his coat, and plunged into the sea, impatient to be at his dear Master's feet; while the other disciples, who were but a little way from shore, about a hundred yards, hasted to land, dragging the net with them. Simon joined them, and assisted them in their labour; and, to their astonishment, they counted one hundred and fifty-three large fishes, and yet the net remained unbroken, which still increased the miracle. Note; Different disciples excel in different gifts and graces: some are more quick to discern, others more intrepid to execute; some move slowly, but steadily; others blaze with zeal, though not equally uniform; and each especially serviceable in his place.
4. Their Master, who had given them this miraculous draught of fishes, had provided also for their refreshment on shore. They found a fire, and fish laid thereon, and bread, to which he bids them add some of those they had caught, and then kindly and familiarly, as formerly, invites them to come and refresh themselves; while they, in sacred awe at his presence and miracle, kept at a respectful distance, nor durst ask him, Who art thou? which would have implied unbelief, when indeed they were fully satisfied that it was the Lord. Note; (1.) They who act under the command of Jesus, and go forth in his name, shall not want a provision: Verily they shall be fed. (2.) In the ordinances a rich repast is provided for believers, and the Master in them will break the bread of life to our souls. (3.) The gospel word is, COME; Christ's arms are open to believers; they will be welcome to all the rich provision of his grace.
5. Christ, as the master of the feast, distributes the bread and fish to them, and did eat and drink with them, to shew himself truly alive, and to confirm them in the certainty of his resurrection. (Act 10:41.) And still he is the same gracious Lord: they who hunger and thirst after righteousness, shall be filled, and all the wants of their souls relieved by the abundance of his grace.
6. The evangelist remarks, that this was the third public appearance of Jesus to any considerable number of his disciples together, whose faith would hereby be more confirmed: or this was the third time he appeared to them: the first day of his resurrection he appeared five several times, one the week after, and now again for the third time; and every repeated visit brought new tokens of his love.
2nd, When dinner was ended, Christ addressed himself to Peter. He knew that Peter's conscious heart upbraided him bitterly for his past conduct; and now, to silence his fears, while he tacitly reproves his unfaithfulness, he confirms him in his office, as fully restored to his favour and love.
We have,
1. The question thrice put to Peter, Lovest thou me? and the first time Christ adds, more than these? more than he loved his dearest relatives or friends who were present; or more than the ship, and nets, and fish, and all comforts and gain; or more than these love me; because he had once so boldly and forwardly intimated his superior attachment to him, that though all men should be offended, yet will not I; and then it implied a tacit rebuke for this vain-glorious boast? But now that he was restored to favour again, this new obligation conferred upon him required an especial return of love. Note; (1.) When we do amiss, we must not be displeased to have our sincerity questioned. (2.) True love to Christ will make us count every thing trivial in comparison with him.
2. Three times Peter makes the same reply: Thou knowest that I love thee: he will not pretend any more to a superiority over his brethren, though conscious of the sincerity of his love. The third time, grieved at the repeated question, which seemed to intimate a suspicion of his sincerity, and reminded him of his threefold denial, he adds, Lord, thou knowest all things; thou knowest that I love thee; and for this he can appeal to him as the Searcher of hearts. Note; They who are sincere in their attachment to Christ, can appeal for their simplicity to the Searcher of their hearts.
3. Thrice Jesus bids him prove the sincerity of his love by his diligence and labour in the ministry. Feed my lambs; feed my sheep. Since his iniquity is pardoned, his commission is renewed, and with more abundant diligence he is called upon to discharge his awful trust. He must feed the lambs, the young disciples, and those who are most weak and feeble; considering their weakness, and having compassion on their infirmities, as remembering his own. He must feed the sheep, the strong of the flock, willing to expose himself to any danger for their sake, and faithfully ministering to them the rich food of the gospel word for their nourishment and growth in grace.
4. Christ foretels the sufferings which awaited St. Peter in the discharge of his ministry. He must seal the truth that he preached, by enduring martyrdom. Verily, verily I say unto thee, When thou wast young, thou girdedst thyself, full of vigour, and walkedst whither thou wouldest: but when thou shalt be old, after a long life of labour, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not, even to prison and the cross; and this he spake, signifying by what death he should glorify God; and the concurring testimony of antiquity reports, that he suffered crucifixion. Note; (1.) Nature starts from death, as reluctant to go; but grace can enable us to meet it calmly in its most tremendous forms. (2.) Every saint of God desires to die, as he lives, to God's glory; patiently resigned to his will; commending with his dying breath the good ways of the Lord; and rejoicing in hope of the glory ready to be revealed in him.
5. He gives Peter a significant sign of what he required of him. Rising from table, he saith unto him, Follow me; copy my example; follow my instructions; and if he was called to the cross, he must remember, it would be no more than his Master for his sake had endured before. Whatever we suffer, we should never forget how much more our Master endured; and that this is the way to come to be with him in his glory. We must bear the cross before we wear the crown.
3rdly, Peter rising up to follow his Master, on looking back, beheld John the beloved disciple just behind him. Hereupon,
1. He begs Jesus to say, what should be John's lot and labour. Either he was curious to know, or tenderly concerned lest the same sufferings awaited his dear fellow-labourer. True Christian love will make us feel for our brethren as for ourselves.
2. Christ checks his curiosity, while he answers his question. If I will that he tarry till I come, in some peculiar glorious display of his power, such as the destruction of the Jewish nation would be, what is that to thee? Follow thou me. Note; It is the will of Jesus, that we should follow steadily the path of duty, without curiously desiring to pry into futurity, content to leave all our concerns in his hands.
3. From a mistake of Christ's meaning, a report spread among the brethren, as if that disciple should not die; whereas Christ said no such thing, but, If I will that he tarry till I come, what is that to thee? meaning that he should live to see the destruction of the Jewish state and polity. Whence we may observe the uncertainty of all human traditions, and the great danger of submitting implicitly to human expositions of scripture, however supported by numbers, authority, or antiquity. We have the book of God before us; we have the Spirit of God promised to each of us; let us therefore, after all that others say, read, hear, and judge for ourselves.
4. The evangelist, now drawing to a conclusion, solemnly attests the truth of all that he had recorded, being an eye and ear witness of what he writes; and as he was himself absolutely certain of what he said, so were all his brethren; and the truths of the gospel are attended with such evidence as must convince every impartial inquirer. They who reject the scripture testimony, wilfully shut their eyes against the light, and, whatever they may pretend, have no cloak for their obstinate infidelity.
5. He closes with a declaration, that innumerable other miracles were performed by Jesus, besides those he had recorded; which, if they were all related with the circumstances severally attending them, not all the scribes in the world could have written them, nor the most retentive memory have contained them. Nor would the unbelieving world, who reject the present evidence, have received the truth, though innumerable volumes of Christ's had been written for their conviction. Hereto the evangelist sets his Amen! What he wrote was infallibly certain: let us add our Amen to his; perfectly satisfied in his testimony; by faith embracing the glorious truths which he records; and fervently praying for the accomplishment of all the inestimable blessings that are promised. Amen! Amen!
