After these things The resurrection of Christ from the dead, his appearance to Mary Magdalene, and twice to his disciples; once when Thomas was absent, and at another time when he was present:
Jesus showed himself again to the disciples, a third time, as in ( John 21:14 ) though not to them all; seven are only mentioned, as together, when he appeared to them:
at the sea of Tiberias; the same with the sea of Galilee; see ( John 6:1 ) for after the second appearance of Christ to his disciples, they went from Jerusalem to Galilee, by the order of Christ, who appointed to meet them there, ( Matthew 28:10Matthew 28:16 )
and on this way showed he himself; the manner in which he made his appearance, and the persons to whom, are as follow.
John 21:2
There were together In one place, in one house, in some town, or city of Galilee, not far from the sea of Tiberias; nor, as very likely, far from the mountain where Christ had promised to meet them. Simon Peter, who though he had denied his Lord, dearly loved him, and truly believed in him, kept with the rest of his disciples, and was waiting for another interview with him:
and Thomas, called Didymus; who, though for a while an unbeliever with respect to the resurrection of Christ, was now fully assured of it, and, for the future, was unwilling to lose any opportunity of meeting with his risen Lord.
And Nathanael of Cana in Galilee; an Israelite indeed, in whom there was no guile. Dr. Lightfoot thinks he is the same with Bartholomew, and so one of the eleven. The Syriac version reads it, "Cotne", and the Persic, Catneh of Galilee; no doubt the same place is meant, where Jesus turned water into wine, of which Nathanael was an inhabitant:
and the sons of Zebedee; who were James, whom Herod killed with the sword, and John, the writer of this Gospel:
and two other of his disciples; who are thought to be Andrew and Philip; which is very likely, since they were both of Bethsaida, ( John 1:44 ) a city in Galilee, and not far from the sea of Tiberias. Andrew is particularly mentioned by Nonnus: so that here were seven of them in all; four of them, according to this account, being wanting; who must be James the less, the brother of our Lord, Judas called Lebbaeus, and surnamed Thaddaeus, Simon the Canaanite, or Zealot, and Matthew the publican.
John 21:3
Simon Peter saith unto them, I go a fishing Which was his business before his conversion; and now having nothing to do, and his Lord and master having, as yet, no service for him in the ministry of the word, until the Spirit was poured down in an extraordinary manner, which was given to be expected, in the mean while he was inclined to, and resolved upon taking up his former employment; partly that he might not live an idle life, and partly to obtain a livelihood, which was now to be sought after in another manner, since the death of Christ; and these inclinations and resolutions of his he signifies to the rest of the disciples, who agreed with him:
they say unto him, we also go with thee; that is, a fishing; for it seems to have been the business and employment of them all formerly: the place they went to was the sea of Tiberias, as appears from ( John 21:1 ) a place free for any to fish at. This is said to be one of the ten traditions which Joshua delivered to the children of Israel, when he divided the land among them F26:
``that any man should be free to catch fish in the waters (or sea) of Tiberias; and he might fish with an hook only; but he might not spread a net, or place a ship there, except the children of the tribe to whom that sea belonged in their division.''
But now these disciples, or the greater part of them at least, belonging to the tribe and division in which the sea was, had a right to carry a ship or boat thither, and make use of a net, as they did. Besides, there was another reason for fishing here, because there were no unclean fish; for the Jews say F1, that
``in a place of running water no clean fish goes along with unclean fish, and lo, the sea of Tiberias is (Nh Nyklhm) (Mymh Nwgk) , "as running waters".''
They went forth: from the house, town, or city where they were, whether Capernaum, or Bethsaida, or Tiberias itself:
and entered into a ship immediately; which was either one of their own, that belonged to some one of them before their call; which though they had left, had reserved their right and claim unto; see ( Luke 5:3 ) or which they hired for their present purpose: the word immediately is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Beza's ancient copy:
and that night they caught nothing. They went out in the evening of the day, and fished all night, that being a proper time for such business, and the most likely to succeed in, but caught no fish, or very little: and so it is sometimes with Gospel ministers, who are fishers of men, though they take every opportunity, and the most proper methods to gain souls to Christ, yet sometimes do not succeed; which makes things look dark and gloomy in their apprehensions.
FOOTNOTES:
F26 Maimon. Hilch. Nezike Maramon, c. 5. sect. 3. Vid. T. Bab. Bava Kama, fol. 81. 1. F1 T. Hieros. Avoda Zara, fol. 42. 1.
John 21:4
But when the morning was now come The day began to dawn, and light to appear, very early in the morning; for Christ visits his right early, and is a present help to them in their time of trouble.
Jesus stood on the shore: on firm ground, whilst his disciples were beating about in the waves, and toiling to no purpose. So Christ, risen from the dead, is glorified, is in heaven; but not unmindful of his people amidst all their afflictions in this world:
but the disciples knew not that it was Jesus; though he was so near them that they could hear what he said; but it not being broad daylight they could not distinctly discern him, or their eyes might be held that they could not know him. So Christ is sometimes near his people, and they know it not.
John 21:5
Then Jesus saith unto them, children And still they knew him not, though he used this endearing and familiar appellation, and which they had been wont to hear from him; and he had called them by a little before his departure from them, ( John 13:33 ) and which he uses here as expressive of his tender affection for them, their relation to him, and that he might be known by them:
have ye any meat? that is, as the Syriac renders it, (oelml Mdm) , "anything to eat"; meaning fish that they had caught; and whether they had got a sufficient quantity to make a meal of for him and them.
They answered him no; they had got nothing at all; or at least what they had was far from being enough to make a breakfast of; for so a meal early in a morning may be most properly called, though it is afterwards called dining. Christ's children, true believers, are sometimes without spiritual food; there is always indeed enough in Christ, and he has an heart to give it; but either through prevailing iniquity they feed on something else, or do not go to him for food, or go elsewhere; but he will not suffer them to starve; for as he has made provisions for them in the ministry of the word and ordinances; and he himself is the bread of life; if they do not ask him for food, he will ask them whether they have any; will kindly invite them to the provisions he himself makes; will bid them welcome, and bless them to them.
John 21:6
And he said unto them Willing to make himself known by a miracle, since they knew him not by his person, nor voice:
cast the net on the right side of the ship, and ye shall find; that is, a large multitude of fish, as they did. The ship was an emblem of the church in its present afflicted state; the right side of it points to the elect, and where they are to be found in this world; the casting of the net signifies the preaching of the Gospel; the promise of finding fish, the assurance Christ gives of the success of his word, which he owns and blesses for the conversion of elect sinners:
they cast therefore; the net, willing to try what success they might have at the instance of this person, whom they knew not. The Ethiopic version reads the passage thus, "and they said unto him, we have laboured all night, and have found nothing, but at thy word we will let down"; which seems to be taken out of ( Luke 5:5 ) . However, they obeyed his orders and directions, as the faithful ministers of the Gospel do, and should, and, succeeded.
And now they were not able to draw it for the multitude of fishes. The Syriac adds, "which it held"; being in number, as in ( John 21:11 ) an hundred and fifty, and three great fishes; which was an emblem and presage of that large number of souls both among the Jews and Gentiles, which they should be instrumental in bringing to Christ, through the preaching of the Gospel.
John 21:7
Therefore that disciple whom Jesus loved Which was John the Evangelist and Apostle, the writer of this Gospel:
saith unto Peter, it is the Lord; which two disciples were very intimate with each other, and communicated their thoughts freely to one another. John knew that it was the Lord, either by some special revelation, or from the multitude of fishes which were taken, and which showed a divine hand and power to be concerned. So faithful ministers of the Gospel know when Christ is with them, by his power attending their ministrations to the conversion of souls. The Cambridge copy of Beza's reads, "our Lord"; as do the Syriac, Persic, and Ethiopic versions; and it is reasonable to think, John speaking to a fellow disciple, who had equal interest in him with himself, might so say.
Now when Simon heard that it was the Lord; faith came by hearing, he was immediately convinced, and thoroughly satisfied, having received the hint upon a reflection on the surprising capture of the fishes, that it must be the Lord:
he girt his fisher's coat unto him. The Greek word (ependuthv) , here used, is manifestly the (tdnwpa) of the Hebrews; and which, the Jewish writers say F2, was a strait garment, which a man put on next his flesh to dry up the sweat; and a very proper one for Peter, who had been toiling all night, and very fit for him to swim in; and, by what follows, appears to be put on him next his flesh: for he was naked; for to suppose him entirely naked, whilst fishing, being only in company with men, and those parts of nature having a covering, which always require one, was not at all indecent and unbecoming:
and did cast himself into the sea; the Syriac adds, "that he might come to Christ"; and the Persic, "and he came to Christ"; showing his great love and eagerness to be with him; and, as fearless of danger, risks all to be with Christ; his love being such, that many waters could not quench, nor floods drown.
FOOTNOTES:
F2 Maimon. & Bartenora in Misn. Sabbat, c. 10. sect. 3.
John 21:8
And the other disciples came in a little ship The same that they were fishing in, in which they came to Christ as soon as they could, not choosing to expose themselves, as Peter did; nor was it proper that they should leave the ship, and, as it was, might have hands few enough to bring ship and net, so full of fish, safe to shore; and the rather, they did not think fit to do as he did,
for they were not far from land, but, as it were, two hundred cubits; which was about an hundred yards:
dragging the net with fishes: towing the net full of fishes all along in the water, till they came to land; an emblem of laborious Gospel ministers, who being once embarked in the work of the ministry, continue in it to the end, notwithstanding all toil, labour, and difficulties that attend them; and will at last bring the souls with them they have been made useful to, with great satisfaction and joy, to their dear Lord and master.
John 21:9
As soon then as they were come to land As soon as they were come out of the ship, and safe on shore, not only Peter, but all the rest of the disciples:
they saw a fire of coals there: on the shore, to their great surprise:
and fish laid there; which could not be any that they had taken, for, as yet, the net was not drawn up, and the fish took out:
and bread; not upon the coals baking, but hard by, being ready prepared to eat with the fish, when sufficiently broiled. This was all of Christ's preparing, and a considerable proof of his deity; and a confirmation of that provision he will make for his ministering servants, whilst they are about his work, and in this world; and a representation of that spiritual and eternal refreshment they shall have with him in heaven to all eternity, when they have done their work.
John 21:10
Jesus saith unto them The disciples:
bring of the fish which ye have now caught: for they might have caught some before, though so few and small, as scarcely to be reckoned any; nor were they bid to bring all they had taken, only some of them, to add to these Christ had prepared for them on land; they being both indeed of a miraculous production, and the effects of his divine power. Christ's view in ordering to bring some of them, and put to those that lay upon the coals, was partly that they might have enough to make a meal of for them all; and also, that they might have a more perfect knowledge of the miracle wrought, by seeing the number and largeness of the fishes, and by bringing the net full of them to shore unbroken; and may be an emblem of the bringing of souls to Christ by the ministry of the word, thereby adding to those that are already gathered.
John 21:11
Simon Peter went up Either to the sea, that being higher than the land, or to the ship which lay by the shore: he went aboard it, and
drew the net to land full of great fishes; not alone, but others of the disciples with him; though he only is mentioned, being the leading person in this affair; an emblem of the whole number of God's elect being brought safe to shore, to Christ, and to heaven, through various tribulations and afflictions in the world, fitly signified by the waves of the sea. What mystery there may be in the number, I know not. The conjecture of Grotius, that it is a figure of the proselytes in the days of David and Solomon, seems to be without foundation; since they were not only so many thousands, but six hundred over. And as little to be regarded is the thought of others, that the larger number, one hundred, regards the converted among the Gentiles, and the lesser those among the Jews; much better is the observation of others, that it may design a collection, out of all sorts of people, to Christ, and his church.
And for all there were so many; in number, and these so large and big, and the weight of them so great. The Syriac reads (arqwy hlk) (anhb) , "with all this weight", or "burden", and so the Persic; but the Arabic, "with such a number"; both ideas of number and weight are to be preserved, to make what follows the more observable:
yet was not the net broken; which must be ascribed to the divine power of Christ; and is an emblem of the power of God attending the Gospel to the regeneration, conversion, and salvation of his people, and of the great usefulness of it, however mean and despicable it may be in the eyes of men, and of its permanence and duration, until all the elect of God are gathered in by it.
John 21:12
Jesus saith unto them, come and dine One would think it should rather have been said, come and take a breakfast than a dinner, since it was so early in the morning: but Grotius has observed, out of Homer, that (ariston) , is used for food taken in a morning; so that it may signify here, not what we properly call dining, but eating a morning's meal; and may be an emblem of that spiritual refreshment believers enjoy with Christ in his house and ordinances now, and of those everlasting pleasures they will partake with him in the resurrection morn: and it is to be observed, that he does not say go and dine, but come and dine; that is, along with himself: he does not send his disciples elsewhere for food, but invites them to come to him, to hear his word, which is food for faith, to wait in his house, where plenty of provision is made, and to attend on his ordinances, and in all to feed upon himself, and to feed with him; to all which they are heartily welcome.
And none of the disciples durst ask him, who art thou? knowing that it was the Lord: to ask such a question was altogether unnecessary, and would have been impertinent, and they might justly have been upbraided and rebuked for it: it would have looked like insolence, or unbelief, or both, and that greatly aggravated, when it was so clear a case that it was the Lord; who might be known by his voice and person, especially when they came near to him, and also by the miracles which he wrought: so at the last day, when every eye shall see him coming in the clouds of heaven, none will ask who he is; all will know him.
John 21:13
Jesus then cometh and taketh bread After they had taken the fish out of the net, and all was prepared for the meal, and the disciples were set down to eat, Christ came and took his place as the master of the feast, and head of the family; and taking up the bread, as was his usual method, he asked a blessing over it, and gave thanks for it. Beza's ancient copy, and one of Stephens's read, "and having given thanks he gave" which is agreeably to his usual practice at meals.
And giveth them, and fish likewise; he distributed both bread and fish to his disciples. So, in a spiritual sense, he provides plentifully for his people; gives them to eat of the hidden manna, and tree of life, and leads to fountains of living waters; encourages them to eat and drink freely, what is of his own preparing, and at his own expense provided for them.
John 21:14
This is now the third time Or day of Christ's appearance to his disciples: he appeared to them first on the same day he rose, and then a second time eight days after, or that day a week later, and now at the sea of Tiberias; for within this compass of time he had made more appearances than three, though to particular persons, and not to such a number of the disciples as at these three times:
that Jesus showed himself to his disciples after that he was risen from the dead: and thus, as by the mouth of two or three witnesses, everything is established; so by these three principal appearances of Christ to his disciples, his resurrection from the dead was confirmed.
John 21:15
So when they had dined The Persic version adds,
Jesus turned his face to Simon Peter; he did not interrupt them whilst they were eating; but when they had comfortably refreshed themselves, he looked at Peter, and singled him out from the rest, and directed his discourse to him; and saith unto Simon Peter,
Simon, son of Jonas; not John, as the Vulgate Latin, and Nonnus, and some copies read; for this answers not to the Hebrew word Jochanan, but Jonah, the same name with the prophet. Some have observed, that Christ spoke to him particularly by his original name, and not by that which he himself had given him, with a view to his strong faith, as Cephas, or Peter; but it should be known that Christ calls him by this name of Simon bar Jonah, when he made the most ample profession of his faith in him, and was pronounced blessed by him, ( Matthew 16:16Matthew 16:17 )
lovest thou me more than these? meaning, not than the fishes he had caught, nor the net and boat, or any worldly enjoyment, nor than he loved the disciples; but the question is, whether he loved Christ more than the rest of the disciples loved him: the reason of which was, because he had some time ago declared, though all the disciples were offended at Christ, and should deny him, he would not; and had just now thrown himself into the sea to come to him first, as if he loved him more than they did: which question is put, not out of ignorance, or as if Christ knew not whether he loved him or not, and what was the degree of his affection to him; but because the exercise of this grace, and the expressions of it, are very grateful to him; and that Peter also might have an opportunity of expressing it before others, who had so publicly denied him:
he saith unto him, yea, Lord, thou knowest that I love thee: not in word and tongue, but in deed and in truth; in sincerity, and without dissimulation, fervently and superlatively; for the truth of which he appeals to Christ himself; for he was so conscious to himself of the reality of his love, and the sincerity of his affection, that he chooses to make Christ himself judge of it, rather than say any more of it himself; though he modestly declines saying that he loved him more than the rest of the disciples did, having had an experience of his vanity and self-confidence. He was sure he loved Christ heartily; but whether he loved him more than the rest did, he chose not to say:
he saith unto him, feed my lambs; the younger and more tender part of the flock, weak believers, Christ's little children, newborn babes, the day of small things, which are not to be despised, the bruised reed that is not to be broken, and the smoking flax that is not to be quenched; but who are to be nourished, comforted, and strengthened, by feeding them with the milk of the Gospel, and by administering to them the ordinances and breasts of consolation. These Christ has an interest in, and therefore calls them "my lambs", being given him by the Father, and purchased by his blood, and for whom he has a tender concern and affection; and nothing he looks upon as a firmer and clearer proof and evidence of love to him, than to feed these lambs of his, and take care of them.
John 21:16
He saith unto him again the second time Willing to have the expressions of his love repeated and confirmed;
Simon, son of Jonas, lovest thou me? he leaves out the words, "more than these", though Nonnus expresses them; he saw Peter's heart, and observed the modesty of his answer, and would not urge him any more in that comparative way, only required a repetition of his sincere and hearty love to him:
he saith unto him, yea, Lord, thou knowest that I love thee; expressing himself in the same language as before; and it is, as if he should say, Lord, what can I say more? I can say no more than I have done, and by that I abide:
he saith unto him, feed my sheep; both the lost sheep of the house of Israel, and his other sheep among the Gentiles, whom the Father had given him, and he had paid a price for, and must be brought in; these being called, he would have fed with the word and ordinances, with the bread of life, and water of life, not lorded over, and fleeced, and much less worried and destroyed; every instance of care and love shown to these, he takes as a mark of affection and respect to himself.
John 21:17
He saith unto him the third time That by these three testimonies, out of his mouth, the thing might be established, and be out of all doubt:
Simon, son of Jonas, lovest thou me? is it so indeed that thou lovest me? is thy love really so hearty and sincere as thou savest? may it be depended upon?
Peter was grieved, because he said unto him the third time, lovest thou me? because it put him in mind of his having denied his Lord three times; the remembrance of which cut him to the heart and it added to his grief, that his love, which he knew was unfeigned, notwithstanding his conduct, should seem to be suspected:
and he said unto him, Lord, thou knowest all things, thou knowest that I love thee; he appeals with great warmth and earnestness to him, as the omniscient God, and the searcher of all hearts, who knows all persons and things, and the secret thoughts, dispositions, and affections of men's minds, for the truth of his love to him; for though he knew the treachery of his own heart, and durst not trust to it; and therefore chose not to be determined by his own assertions, and was well aware that the sincerity of his love might be called in question by fellow Christians, because of his late conduct; but as everything was naked and open to his Lord, with whom he had to do, he lodges and leaves the appeal with him: so every soul that truly loves Christ, whatever Satan, the world, professors, or their own hearts under unbelieving frames, may suggest to the contrary, can appeal to Christ, as the trier of the reins of the children of men, that he it is whom their souls love; and though their love may be greatly tried, and they themselves be sorely tempted by Satan, and suffered to fall greatly; yet their love to Christ can never be lost; the fervency of it may be abated, the exercise of it may be very languid, but the principle itself always remains, as it did in Peter:
Jesus saith unto him, feed my sheep. It may be observed from the repetition of this phrase following upon Peter's declaration of his love to Christ, that such only are proper persons to feed the lambs and sheep of Christ, who truly and sincerely love him: and in doing which they show their love to him: and who indeed would be concerned in this service, but such? since the work is so laborious, the conduct of those to whom they minister oftentimes is so disagreeable, the reproach they meet with from the world, and the opposition made unto them by Satan, and all the powers of darkness: it is true indeed, there are some that take upon them this work, and pretend to do it, who do not love Christ; but then they are such who feed themselves, and not the flock; and who feed the world's goats, and not Christ's lambs and sheep, and in time of danger leave the flock; only the true lovers of Christ faithfully perform this service, and abide in it by preaching the pure Gospel of Christ, by administering his ordinances, in their right manner, and by directing souls in all to Christ, the heavenly manna, and bread of life. Dr. Lightfoot thinks that by the threefold repetition of the order to feed Christ's lambs and sheep, is meant the threefold object of Peter's ministry; the Jews in their own land, the Gentiles, and the Israelites of the ten tribes, that were in Babylon.
John 21:18
Verily, verily, I say unto thee A way of speaking often used by Christ, when about to deliver anything of considerable moment, partly to raise the attention, and partly for the more strong asseveration of what is spoken; and may have reference both to what went before, confirming Peter's declaration of his love, which would be demonstrated by dying for him, and the testimony of his omniscience, by foretelling his death, and the kind of it; and to what follows after, which contains an account of Peter in his younger years, and a prophecy of what should befall him in old age:
when thou wast young; not that he was old now, and capable he was of doing, and he did do but just now, what our Lord ascribes to his younger years:
thou girdest thyself, and walkest whither thou wouldst; that is, he could put on his clothes himself, and gird them about him with a girdle, as was the custom of the eastern nations, who usually wore long garments; and as he, a little before, had girt his fisher's coat about him, and walked where he pleased; denoting the liberty of his will in things natural and civil, which every man is possessed of, though not in things spiritual, without the grace of God; and also his power of doing what was most grateful to him, without being hindered by, or obliged to ask the leave of others:
but when thou shalt be old; implying, that he should live to a good old age, and be continued to be useful and serviceable in the cause of Christ, in preaching his Gospel, and feeding his lambs and sheep, as he did; for he lived to the times of Nero F3, under whom he suffered, about forty years after this:
thou shalt stretch forth thy hands, and another shall gird thee. This refers not so much to an inability through old age to gird himself, and therefore should stretch forth his hands, that another might with more ease do it for him, and which would be the reverse of his former and present case; for the word gird is used in another sense than before, and signifies the binding of him as, a prisoner with cords, or chains; so "girding", with the Jews, is the same as (hryoahw hryvqh) , "tying and binding" F4: but either to the stretching out of his hands upon the cross, when he should be girt and bound to that; for persons were sometimes fastened to the cross with cords, and not always with nails F5: or, as others think, to his carrying of his cross on his shoulders, with his hands stretched out and bound to the piece of wood which went across; though his being girded or bound may as well be thought to follow the former, as this: indeed, what is added best suits with the latter,
and carry thee whither thou wouldst not; to a painful, cruel, shameful, and accursed death, the death of the cross; not that Peter in spirit would be unwilling to die for Christ, nor was he; but it signifies, that he should die a death disagreeable to the flesh.
FOOTNOTES:
F3 Euseb. Eccl. Hist. l. 2. c. 25. F4 R. David Kimchi, Sepher Shorash. rad. (rgx) F5 Lipsius de Cruce, l. 2. c. 8. Bartholinus de Cruce, p. 57. 112.
John 21:19
This spake he These are the words of the evangelist, explaining the meaning of Christ in like manner, as in ( John 12:33 )
signifying by what death he should glorify God; for by the above words Christ not only intimated that Peter should die, not a natural, but a violent death, or that he should die a martyr in his cause, but the very kind of death he should die, namely, by crucifixion; and that Peter was crucified at Rome, ecclesiastical history confirms F6, when Christ was magnified, and God was glorified by his zeal and courage, faith and patience, constancy and perseverance to the end:
and when he had spoken this: concerning the usage and treatment he should meet with, the sufferings he should undergo, and death he should die for his sake, for the present trial of him:
he saith unto him, follow me: which may be understood literally, Jesus now rising up, and ordering him to come after him; and yet as a sign of his following him, in a spiritual sense, exercising every grace upon him, discharging every duty towards him, faithfully and constantly performing his work and office, as an apostle and preacher of the Gospel, in which he had now reinstated and confirmed him, and patiently bearing and suffering all kind of reproach, persecution, and death, for his name's sake.
FOOTNOTES:
F6 Euseb. Eccl. Hist. l. 2. c 25.
John 21:20
Then Peter turning about After he was risen, and was following Christ:
seeth the disciple whom Jesus loved following also; by whom is designed John the Evangelist, and writer of this Gospel; who hearing Christ bid Peter follow him, rose up likewise, and went after him, in token of his willingness to serve him, and suffer for him too:
which also leaned on his breast at supper; at the "paschal supper", as the Persic version here reads it: "and said, Lord, which is he that betrayeth thee?" This disciple had a peculiar share in the love of Christ, as man, and was admitted to great nearness and freedom with him, signified by his leaning on his breast; and who being so near his person, and allowed to use a liberty with him, everyone did not take, at the motion of Peter, asked our Lord at supper, who the person was he meant that should betray him; all this is said as descriptive of the disciple here spoken of, which leaves it without any doubt, that it was the Apostle John; and who, from ( John 21:2 ) appears to be one of this company, and is further confirmed at ( John 21:24 ) .
John 21:21
Peter seeing him, saith to Jesus Peter took a great deal of notice of John, and very likely understood, that he meant by his rising up and following Christ, to signify his readiness for service and suffering in the cause of Christ: and therefore says,
Lord, and what shall this man do? The phrase in the original is very short and concise, "Lord, and this what?" The Arabic version renders it, "and this, of what mind is he?" it looks as if he was of the same mind with me to follow thee; but it is better rendered by us, "what shall this man do?" in what work and service shall he be employed, who seems as willing as I am to serve thee? or it may be rendered thus, "and what shall this man suffer?" shall he suffer at all? and if he shall, what kind of death shall he undergo? what will become of him? what will be his end? how will it fare with him? this he said, partly out of curiosity, and partly out of concern for him, they two being associates and intimates, who had a strong affection for each other.
John 21:22
Jesus saith unto him Christ vouchsafes an answer to Peter, but not a very clear one, nor such an one as he wished for, and not without a rebuke to him:
if I will that he tarry till I come, what is that to thee? meaning, that if it was his pleasure that he should live, not till his second coming to judge the quick and dead at the last day, but till he should come in his power and take vengeance on the Jewish nation, in the destruction of their city and temple by the Romans, and in dispersing them through the nations of the world; till which time John did live, and many years after; and was the only one of the disciples that lived till that time, and who did not die a violent death; what was that to Peter? it was no concern of his. The question was too curious, improper, and impertinent; it became him to attend only to what concerned himself, and he was bid to do:
follow thou me; whence it may be observed, that it becomes the saints to mind their duty in following Christ, and not concern themselves in things that do not belong to them. Christ is to be followed by his people as their leader and commander; as the shepherd of the flock; as a guide in the way, and the forerunner that is gone before; as the light of the world; as the pattern and example of the saints, and as their Lord and master; and that in the exercise of every grace, as humility and meekness, love, zeal, patience, and resignation to the will of God; and also in the discharge of duty, both with respect to moral life and conversation, and instituted worship, as attendance on public service, and submission to ordinances; and likewise in enduring sufferings patiently and cheerfully for his sake. Saints are under obligation to follow Christ; it is their interest so to do; it is honourable, safe, comfortable, and pleasant, and ends in happiness here and hereafter.
John 21:23
Then went this saying abroad among the brethren It not being rightly understood by some one or more of the disciples present: it was divulged with a wrong sense annexed to it among other persons; who, though not of the eleven, yet were followers of Christ, children of God, that belonged to the same family, and were, in a spiritual relation, brethren to each other, and to the apostles:
that that disciple should not die; but should remain till the second coming of Christ, and be found among them that shall be then alive, and be changed. And such a notion not only was among the ancients; but Beza, in his notes on this text, tells us of a strolling wicked fellow, that gave out that he was the Apostle John; and was encouraged by some, particularly Postellus, a Sorbonic doctor, but was afterwards burnt at Tholouse.
Yet Jesus said not unto him he shall not die, but if I will that he tarry till I come, what is that to thee? These are the words of John himself, the disciple spoken of, who gives a true and just account of Christ's words, freeing them from the false sense that was put upon them; which shows his ingenuous disposition, his integrity and love of truth; being unwilling that such an error should obtain among the disciples, and pass in the world for truth.
John 21:24
This is the disciple which testifieth of these things Recorded in this chapter concerning the appearance of Christ to his disciples at the sea of Tiberias, and what were done by him in their presence, what passed between them; particularly the conversation he had with Peter, both concerning himself, and the disciple John: and also, of all things that are written in this whole Gospel. These are testified to be true by this very disciple John, concerning whom the above report went upon a mistaken sense of Christ's words, and who himself
wrote these things; all that is contained in this book, as well as the particulars relating to this conversation of Christ with Peter:
and we know that his testimony is true. The testimony of one that was an eye and ear-witness, as John was, of all that he testified and wrote, must be known, owned, and allowed by all to be true, firm, and unquestionable; and therefore the apostle speaks in the plural number, as being not only his own sense, but the sense of all men. Though some take this to be the attestation of the Ephesian church, or of the bishops of the Asiatic churches, who put John upon writing this Gospel; of which they give their judgment and testimony, as believing it to be a true and faithful narrative.
John 21:25
And there are also many other things which Jesus did Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists:
the which, if they should be written everyone; with all the particular circumstances relating to them:
I suppose that even the world itself could not contain the books that should be written. The Arabic version renders it, "the things written in the books"; and the Syriac, "that the world would not be sufficient for the books that should be written"; and so the Persic, which adds, "and the Scribes of the world would fail, or be deficient"; there would not be Scribes enough in the world to write them; nor could they be read by men, if they were written; the world would be overloaded with them; and therefore the Holy Ghost has not thought fit to lay such a burden on men they could not bear, as to read such numbers of volumes; but has reduced them into a brief compendium, which may be read with ease, delight, and pleasure; and which is abundantly sufficient to attest the truth of Christ's incarnation, miracles, doctrines, obedience, sufferings, death, resurrection, ascension, session at God's right hand and of the whole of Christianity, and all that appertains to it, or whatever is necessary to be known, for the salvation of men: for this cannot be understood of the carnal and unbelieving part of the world, not receiving and bearing what would be contained in such volumes, were they written; for they are not able to receive and bear what is now written, but reject and despise it as foolishness. Some understand this as an hyperbolical expression; but the sense above given, may be admitted without an hyperbole; though an hyperbole may very well be allowed of; nor, taken literally, will it appear greater than some others used in Scripture; as when the posterity of Abraham are said to be as numerous as the stars of the sky; and especially when said to be as the sand by the sea shore, innumerable, ( Hebrews 11:12 ) ( Hosea 1:10 ) and when Capernaum is said to be exalted unto heaven, or to reach unto it, ( Matthew 11:23 ) ( Genesis 11:4 ) and particularly the Jews have no reason to object, as one of them does {g}, to such a way of speaking, whose writings abound in hyperbolical expressions, and in some like to this; as when one of their Rabbins says F8,
``if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes, and all the children of men Scribes, (hrwt bwtkl Nyqypom Nya) , "they would not be sufficient to write the law", which have learned''
and it is commonly said F9 by them, if this, or that, or the other thing was done, (lboml amle lyky al) , "the world would not be able to bear them". And a later writer F11 of theirs, speaking of the different interpretations given by some of their Rabbins of a certain passage, says, they are so many, that an ass is not able to carry their books. And the intention of this expression, supposing it hyperbolical, is to show, that but a few of the wonderful things done by Christ were recorded by the evangelist, in comparison of the many which he every day did, in all places where he came; for he was continually going about doing good, and healing all manner of diseases; but these that were written are sufficient to prove him to be the true Messiah, and to require faith in him as such. To all which the evangelist sets his "Amen", as attesting and confirming the truth of all he had written; and which may be depended upon, and assented to, as truth, by all that read this Gospel. The Alexandrian copy, and Beza's Cambridge copy, have not the word "Amen"; nor have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some copies the following words are added,
``the Gospel according to John was given out thirty two years after the ascension of Christ;''
which would fall on the year of Christ 66, and so before the destruction of Jerusalem; which is contrary to the common opinion of learned men, some placing it in the year 97, others in the year 99.
(John starts his Gospel by stating: "All things were made by him". If one were to attempt to even summarise the works of creation, there is no way the world could contain the resulting volumes! Editor.)
FOOTNOTES:
F7 Jacob Aben ben Amram, porta veritatis, No. 1094. apud Kidder, Demonstration of the Messiah, par. 3. p. 67. Ed. fol. F8 Shirhashirim Rabba, fol. 4. 2. F9 Zohar in Exod. fol. 106. 4. & in Lev. fol. 26. 2. & 49. 3. & in Num. fol. 52. 2. & 59. 3. & 63. 3. & 64. 4. & 82. 3, 4. F11 R. Abraham Seba in Tzeror Hammor, fol. 79. 1.
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.
