John 21 commentary

Christ makes himself known to his people, usually in his ordinances; but sometimes by his Spirit he visits them when employed in their business. It is good for the disciples of Christ to be together in common conversation, and common business. The hour for their entering upon action was not come. They would help to maintain themselves, and not be burdensome to any. Christ's time of making himself known to his people, is when they are most at a loss. He knows the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Divine Providence extends itself to things most minute, and those are happy who acknowledge God in all their ways. Those who are humble, diligent, and patient, though their labours may be crossed, shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles. And there is nothing lost by observing Christ's orders; it is casting the net on the right side of the ship. Jesus manifests himself to his people by doing that for them which none else can do, and things which they looked not for. He would take care that those who left all for him, should not want any good thing. And latter favours are to bring to mind former favours, that eaten bread may not be forgotten. He whom Jesus loved was the first that said, It is the Lord. John had cleaved most closely to his Master in his sufferings, and knew him soonest. Peter was the most zealous, and reached Christ the first. How variously God dispenses his gifts, and what difference there may be between some believers and others in the way of their honouring Christ, yet they all may be accepted of him! Others continue in the ship, drag the net, and bring the fish to shore, and such persons ought not to be blamed as worldly; for they, in their places, are as truly serving Christ as the others. The Lord Jesus had provision ready for them. We need not be curious in inquiring whence this came; but we may be comforted at Christ's care for his disciples. Although there were so many, and such great fishes, yet they lost none, nor damaged their net. The net of the gospel has enclosed multitudes, yet it is as strong as ever to bring souls to God.

Our Lord addressed Peter by his original name, as if he had forfeited that of Peter through his denying him. He now answered, Thou knowest that I love thee; but without professing to love Jesus more than others. We must not be surprised to have our sincerity called into question, when we ourselves have done that which makes it doubtful. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent. Conscious of integrity, Peter solemnly appealed to Christ, as knowing all things, even the secrets of his heart. It is well when our falls and mistakes make us more humble and watchful. The sincerity of our love to God must be brought to the test; and it behoves us to inquire with earnest, preserving prayer to the heart-searching God, to examine and prove us, whether we are able to stand this test. No one can be qualified to feed the sheep and lambs of Christ, who does not love the good Shepherd more than any earthly advantage or object. It is the great concern of every good man, whatever death he dies, to glorify God in it; for what is our chief end but this, to die to the Lord, at the word of the Lord?

Sufferings, pains, and death, will appear formidable even to the experienced Christian; but in the hope to glorify God, to leave a sinful world, and to be present with his Lord, he becomes ready to obey the Redeemer's call, and to follow Him through death to glory. It is the will of Christ that his disciples should mind their own duty, and not be curious about future events, either as to themselves or others. Many things we are apt to be anxious about, which are nothing to us. Other people's affairs are nothing to us, to intermeddle in; we must quietly work, and mind our own business. Many curious questions are put about the counsels of God, and the state of the unseen world, as to which we may say, What is this to us? And if we attend to the duty of following Christ, we shall find neither heart nor time to meddle with that which does not belong to us. How little are any unwritten traditions to be relied upon! Let the Scripture be its own interpreter, and explain itself; as it is, in a great measure, its own evidence, and proves itself, for it is light. See the easy setting right such mistakes by the word of Christ. Scripture language is the safest channel for Scripture truth; the words which the Holy Ghost teaches, 1Co 2:13. Those who cannot agree in the same terms of art, and the application of them, may yet agree in the same Scripture terms, and to love one another.

Only a small part of the actions of Jesus had been written. But let us bless God for all that is in the Scriptures, and be thankful that there is so much in so small a space. Enough is recorded to direct our faith, and regulate our practice; more would have been unnecessary. Much of what is written is overlooked, much forgotten, and much made the matter of doubtful disputes. We may, however, look forward to the joy we shall receive in heaven, from a more complete knowledge of all Jesus did and said, as well as of the conduct of his providence and grace in his dealings with each of us. May this be our happiness. These are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name, ch. 20:31.

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 “S’ils eussen, fait quelque prinse de poissons;” — “if they had had any take of fishes.” 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.

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 In the Latin original of the Commentaries, the illustration of this clause comes before that of the 7th 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. 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.

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, (Matthew 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.

John 21:15-19

15. When, therefore, they had dined, Jesus saith to Simon Peter, Simon (son) of John, lovest thou me more than these? He saith to him, Yea, Lord, thou knowest that I love thee. He saith to him, Feed my lambs. 16. He saith to him again the second time, Simon (son) of John, lovest thou me? He saith to him, Yea, Lord, thou knowest that I love thee. He saith to him, Feed my sheep. 17. He saith to him the third time, Simon (son) of John, “Simon (ills) de Jona;” — “Simon (son) of Jonas.” lovest thou me? Peter was grieved because he said to him the third time, Lovest thou me? And he said to him, Lord, thou knowest all things: thou knowest that I love thee. Jesus saith to him, Feed my sheep. 18. Verily, verily, I tell thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch out thy hands, and another will gird thee, and will carry thee whither thou wouldest not. 19. And this he said, signifying by what death he should glorify God; and when he had spoken this, he saith to him, Follow me.

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, “Depuis qu’il avoit este lache et desloyal;” — “since he acted the part of a coward and a traitor.” 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 “Simon (fils) de Jona;” — “Simon (son) of Jonas.” 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 “La charge du Pasteur;“ — “the office of Pastor or Shepherd.” 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. “De tons bons pastcurs;“ — “of all good pastors.” 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 Corinthians 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 Corinthians 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. See Vol. 1, p. 394. 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.

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, (John 10:5, 27.)

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, “Mais qu’il faloit puis apres qu’ils se preparassent, pleurer et jeuner;” — “but that afterwards they must be prepared to weep and fast.” (Matthew 9:15.)

Another will gird thee. Many think that this denotes the manner of death which Peter was to die, “De laquelle Pierre devoit mourir.” 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,” (Romans 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.

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, (Philippians 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.

John 21:20-25

20. And Peter, turning about, seeth the disciple following whom Jesus loved, who had also leaned on his breast at the supper, and had said, Lord, which is he who betrayeth thee? 21. When, therefore, Peter saw him, he said to Jesus, Lord, and what shall he do? 22. Jesus saith to him, If I will that he remain till I come, what is that to thee? follow thou me. 23. Then this saying went forth among the brethren, that that disciple would not die; yet Jesus had not said to him that he would not die; but, If I will that he tarry till I come, what is that to thee? 24. This is the disciple who testifieth of these things, and wrote these things; and we know that his testimony is true. 25. There are also many other things which Jesus did, which, if they were written every one, I think that even the world itself would not contain the books that would be written.

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, (Galatians 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. 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. 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.

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. “Toutes imaginations charnelles et extravagantes rejettees.”

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.

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.

Indexes

Index of Scripture References

Exodus

12:46   20:12

Leviticus

6:30   16:27

Numbers

9:12   23:7   23:8

Deuteronomy

4:7   21:23   27:26   29:4

Psalms

2:10-12   16:10   22:19   22:22   22:22   35:19   36:9   41:9   69:21   110:1   118:25   119:105   138:8

Proverbs

17:15

Isaiah

6:9   11:4   28:11   29:11   53:1   53:5   53:7   53:8   55:3   59:21   60:19   63:10   65:1

Jeremiah

1:5   17:9   23:24   31:34

Ezekiel

36:26

Zechariah

9:9   12:10

Malachi

4:2   4:2   4:2

Matthew

1:23   3:17   3:17   5:13   5:14   5:39   6:10   6:11   6:21   9:15   10:27   10:41   13:11   13:12   13:13   13:13   13:14   13:16   13:17   16:8   17:2   17:5   17:5   20:19   21:1   21:1   21:15   21:16   23:24   23:37   23:37   26:2   26:2   26:7   26:7   26:16   26:38   26:44   26:49   26:52   26:74   26:75   27:35   27:45   27:48   27:57   28:1   28:2   28:3   28:9

Mark

11:1   11:1   14:1   14:3   14:3   14:4   14:71   14:72   15:23   15:24   15:25   15:33   15:36   16:1   16:9   16:9   16:20

Luke

1:35   1:77   7:22   8:2   8:2   12:47   14:26   17:21   18:13   19:29   19:29   22:61   23:19   23:34   23:34   23:36   23:44   23:50   24:10   24:10   24:11   24:12   24:12   24:16   24:22   24:49

John

1:14   1:16   1:17   1:27   3:2   3:16   3:20   5:23   5:45   6:15   6:23   6:57   6:70   7:5   7:39   7:50   10:3   10:5   10:16   10:27   11:50   11:56   12:1-8   12:9-15   12:16-19   12:20-26   12:24   12:27-33   12:34-36   12:37-41   12:42-46   12:47-50   13:1-7   13:8-11   13:12-17   13:18-20   13:21-29   13:30-35   13:33   13:36-38   14:1-7   14:8-14   14:15-18   14:19-20   14:21-24   14:25-28   14:29-31   15:1-6   15:7-11   15:10   15:12-15   15:16-21   15:22-27   16:1-7   16:7   16:8-15   16:16-20   16:21-24   16:25-28   16:29-33   17:1-5   17:6-11   17:12-13   17:14-19   17:20-23   17:24-26   18:1-6   18:7-9   18:10-14   18:15-18   18:19-24   18:25-27   18:28   18:28-32   18:33-36   18:37-40   19:1-6   19:7-11   19:12-16   19:17-22   19:20   19:23-24   19:25-27   19:28-30   19:31-37   19:38-42   20:1-9   20:10-15   20:16-18   20:19-23   20:21   20:24-25   20:30-31   21:1-14   21:15-19   21:20-25

Acts

2:3   2:27   2:36   10:10   10:30   13:34   13:35   21:14

Romans

1:5   1:16   1:28   1:28   1:28   2:12   4:17   4:25   5:1   5:10   5:10   5:10   5:10   5:14   6:4   6:4   6:6   6:6   6:10   7:19   8:1   8:22   8:23   8:26   8:34   10:6   10:7   10:8   10:10   10:16   10:17   10:20   12:18   12:20   12:21   13:10

1 Corinthians

1:5   1:23   1:27   1:30   1:30   1:30   2:12   2:16   3:5   3:7   4:12   4:18   5:7   5:8   7:31   12:3   14:23   15:20   15:20   15:24   16:22

2 Corinthians

2:15   2:16   3:6   3:18   4:3   4:4   4:16   5:6   5:7   5:7   5:14   5:16   5:16   5:17   5:17   5:18   5:20   5:21   10:6   10:6

Galatians

1:15   1:15   3:1   3:1   3:13   3:24   3:27   4:9   4:19   6:5

Ephesians

1:3   1:4   1:13   1:13   1:14   1:14   1:22   2:12   3:2   3:4   3:18   4:3   4:10   4:11   4:11-16   5:2   5:2   5:26

Philippians

1:20   2:7   2:7   2:9   2:10   2:10   2:10   2:10   2:10   2:11

Colossians

1:18   1:28   2:3   2:3   2:9   3:1   3:3   3:10

2 Thessalonians

2:8

1 Timothy

2:8   3:16   6:13

2 Timothy

3:17

Hebrews

1:3   7:25   9:27   11:1   11:27   12:12   12:25

James

4:12

1 Peter

1:8

2 Peter

1:19

1 John

1:1   2:1   4:10   4:10   4:10   4:19   5:6

Revelation

1:5

Index of Scripture Commentary

John

12:1   12:2   12:3   12:4   12:5   12:6   12:7   12:8   12:9   12:10   12:12   12:13   12:14   12:16   12:17   12:19   12:20   12:21   12:23   12:24   12:25   12:26   12:27   12:28   12:29   12:30   12:31   12:32   12:34   12:35   12:36   12:37   12:38   12:39   12:40   12:41   12:42   12:43   12:44   12:45   12:46   12:47   12:48   12:49   12:50   13:1   13:2   13:3   13:4   13:5   13:6   13:7   13:8   13:9   13:10   13:12   13:14   13:15   13:16   13:17   13:18   13:19   13:20   13:21   13:22   13:23   13:26   13:27   13:28   13:29   13:31   13:32   13:33   13:34   13:35   13:36   13:37   13:38   14:1   14:2   14:3   14:4   14:5   14:6   14:7   14:8   14:9   14:10   14:12   14:13   14:14   14:15   14:16   14:17   14:18   14:19   14:20   14:21   14:22   14:23   14:24   14:25   14:27   14:28   14:29   14:30   14:31   15:1   15:2   15:3   15:4   15:5   15:6   15:7   15:8   15:9   15:10   15:11   15:12   15:13   15:14   15:15   15:16   15:17   15:18   15:19   15:20   15:21   15:22   15:23   15:24   15:25   15:26   15:27   16:1   16:2   16:3   16:4   16:5   16:7   16:8   16:9   16:10   16:11   16:12   16:13   16:14   16:15   16:16   16:19   16:20   16:21   16:22   16:23   16:24   16:25   16:26   16:27   16:28   16:29   16:31   16:32   16:33   17:1   17:2   17:3   17:4   17:5   17:6   17:7   17:8   17:9   17:10   17:11   17:12   17:13   17:14   17:15   17:16   17:17   17:18   17:19   17:20   17:21   17:22   17:23   17:24   17:25   17:26   18:1   18:3   18:4   18:5   18:7   18:8   18:9   18:10   18:11   18:12   18:13   18:14   18:15   18:17   18:18   18:19   18:20   18:22   18:23   18:24   18:25   18:27   18:28   18:29   18:30   18:31   18:32   18:33   18:36   18:37   18:38   18:39   19:1   19:2   19:6   19:7   19:8   19:9   19:10   19:11   19:12   19:13   19:14   19:15   19:16   19:17   19:18   19:19   19:21   19:22   19:23   19:25   19:26   19:27   19:28   19:29   19:30   19:31   19:33   19:34   19:36   19:37   19:38   19:40   19:41   20:1   20:3   20:5   20:7   20:8   20:9   20:10   20:11   20:12   20:13   20:14   20:15   20:16   20:17   20:19   20:20   20:21   20:22   20:23   20:24   20:25   20:26   20:29   20:30   20:31   21:1   21:3   21:6   21:7   21:10   21:12   21:14   21:15   21:16   21:17   21:18   21:19   21:20   21:22   21:23   21:24   21:25

Index of Greek Words and Phrases

ἀπέστειλε

ἀπολέσει

ἀποφθέγματα

ἄμπελος

ἐάν

ἐκείνη

ἐκείνου

ἐκείνου τοῦ σαββάτου

ἐλέγχειν

ἐν

ἐνθουσιασμοὺς

ἔσται

ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνη τοῦ σαββάτον

ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνη τοῦ σαββάτου

ὄνου σκιὰ

ὅτι πρῶτός μου ἦν

ὑποζυγίου

Γολγοθᾶ

Κέδρος

Κέδρων

Κύριε

Κεδρὼν

Οτι πάντα ἤδη τετέλεσται

Πρωτεύς

Τετέλεσται

αὐτόπιστος

γινώσκετε

καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδὲν

καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδὲν εὑρεῖν

καὶ ἐν ἐμοὶ οὐχ εὑρήσει οὐδὲν

κλὢμα

κλήματα

κρίσεως

λόγχε

λόγχη

λόγχιμνος

μιᾷ

πρίσις

πρῶτον ὑμῶν

τὢς ἀταξίας

τόπον

τύπον

τῶν

τῶν Κέδρων

τοῦ

τοῦ Κέδρων

τοῦ Κεδρὼν

χείμαρρον Κεδρῶνος

ψυχή

Index of Hebrew Word

CHAPTER 21

Joh 21:1-23. Supplementary Particulars.

(That this chapter was added by another hand has been asserted, against clear evidence to the contrary, by some late critics, chiefly because the Evangelist had concluded his part of the work with Joh 20:30, 31. But neither in the Epistles of the New Testament, nor in other good authors, is it unusual to insert supplementary matter, and so have more than one conclusion).

1-2. Jesus showed himself again--manifested himself again.

and on this wise he manifested himself--This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and corporeally.

3-6. Peter saith unto them, I go a fishing--(See on Lu 5:11).

that night ... caught nothing--as at the first miraculous draught (see on Lu 5:5); no doubt so ordered that the miracle might strike them the more by contrast. The same principle is seen in operation throughout much of Christ's ministry, and is indeed a great law of God's spiritual procedure with His people.

7-11. that disciple whom Jesus loved, said, It is the Lord--again having the advantage of his brother in quickness of recognition (see on Joh 20:8), to be followed by an alacrity in Peter all his own.

he was naked--his vest only on, worn next the body.

cast himself into the sea--the shallow part, not more than a hundred yards from the water's edge (Joh 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.

12-14. none ... durst ask him, Who art thou, knowing it was the Lord--implying that they would have liked Him just to say, "It is I"; but having such convincing evidence they were afraid of being "upbraided for their unbelief and hardness of heart" if they ventured to put the question.

15-17. when they had dined, Jesus saith--Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did.

Simon, son of Jonas, lovest thou me more than these?--referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of Thee, yet will I never be offended" (Mt 26:33), and intending by this allusion to bring the whole scene vividly before his mind and put him to shame.

Yea, Lord; thou knowest that I love thee--He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former.

He saith unto him, Feed my lambs--It is surely wrong to view this term as a mere diminutive of affection, and as meaning the same thing as "the sheep" [Webster and Wilkinson]. It is much more according to usage to understand by the "lambs," young and tender disciples, whether in age or Christian standing (Is 40:11; 1Jo 2:12, 13), and by the "sheep" the more mature. Shall we say (with many) that Peter was here reinstated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honor of Christ had received, the stain brought on his office, the damage done to his high standing among his brethren, and even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.

18-19. When thou wast young--embracing the whole period of life to the verge of old age.

thou girdedst thyself, and walkedst whither thou wouldest--wast thine own master.

when ... old thou shalt stretch forth thine hands--to be bound for execution, though not necessarily meaning on a cross. There is no reason, however, to doubt the very early tradition that Peter's death was by crucifixion.

20-21. Peter, turning about--showing that he followed immediately as directed.

seeth the disciple whom Jesus loved following; which also leaned on Jesus' breast at supper, and said, Lord, which is he that betrayeth thee?--The Evangelist makes these allusions to the peculiar familiarity to which he had been admitted on the most memorable of all occasions, perhaps lovingly to account for Peter's somewhat forward question about him to Jesus; which is the rather probable, as it was at Peter's suggestion that he put the question about the traitor which he here recalls (Joh 13:24, 25).

22-23. Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me--From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.

24. This is the disciple which testifieth of these things, and wrote these things--thus identifying the author of this book with all that it says of this disciple.

we know that his testimony is true--(Compare Joh 19:35).

25. And there are many other things which Jesus did--(Compare Joh 20:30, 31).

if ... written every one, I suppose--an expression used to show that what follows is not to be pressed too far.

even the world itself would not hold the books, &c.--not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in the limitation of these matchless histories, in point of number, there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fulness.

Jesus showed himself again - After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: Mat 28:7; Mar 16:7. This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, Mat 28:16, has but just mentioned it: of it the rest of the evangelists say nothing, and this is the reason why John gives it so particularly.

Peter saith - I go a fishing - Previously to the crucifixion of our Lord, the temporal necessities of himself and his disciples appear to have been supplied by the charity of individuals: Luk 8:3. As it is probable that the scandal of the cross had now shut up this source of support, the disciples, not fully knowing how they were to be employed, purposed to return to their former occupation of fishing, in order to gain a livelihood; and therefore the seven, mentioned Joh 21:2, embarked on the sea of Tiberias, otherwise called the sea of Galilee.

That night they caught nothing - God had so ordered it, that they might be the more struck with the miracle which he afterwards wrought.

Knew not that it was Jesus - Probably because it was either not light enough, or he was at too great a distance, or he had assumed another form, as in Mar 16:12; otherwise his person was so remarkable that all his disciples readily knew him when he was at hand: see Joh 21:12.

Children - Παιδια, a term of familiarity and affectionate kindness: it is the vocative case plural of παιδιον, which is the diminutive of παις, and literally signifies little children, or beloved children. How the margin has made sirs out of it I cannot conceive.

Any meat - Προσφαγιον from προς, besides, and φαγω, I eat; any thing that is eaten with bread, or such like solid substances, to make the deglutition the more easy: here it evidently means any kind of fish; and our Lord seems to have appeared at first in the character of a person who wished to purchase a part of what they had caught: see the note on Joh 6:9.

And ye shall find - The Ethiopic, three copies of the Itala, and St. Cyril, add, They said therefore unto him, we have labored all the night and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from Luk 5:5.

For the multitude of fishes - This was intended as an emblem of the immense number of souls which should be converted to God by their ministry; according to the promise of Christ, Mat 4:19.

His fisher's coat - Or, his upper coat. Επενδυτην, from επι, upon, and ενδυω, I clothe; something analagous to what we term a great coat or surtout.

He was naked - He was only in his vest. Γυμνος, naked, is often used to signify the absence of this upper garment only. In 1Sam 19:24, when Saul had put off his ἱματια, upper garments, he is said to have been γυμνος, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in 2Sam 6:14, 2Sam 6:20. To which may be added what we read in the Sept. Job 22:6, Thou hast taken away the covering of the naked; αμφιασιν γυμνων, the plaid or blanket in which they wrapped themselves, and besides which they had none other. In this sense it is that Virgil says, Geor. i. 299: Nudus ara, sere nudus, i.e. strip off your upper garments, and work till you sweat. See more examples in Bp. Pearce.

Cast himself into the sea - It is likely that they were in very shallow water; and, as they were only two hundred cubits from the land, (about one hundred and thirty-two English yards), it is possible that Peter only stepped into the water that he might assist them to draw the boat to land, which was now heavily laden. It is not likely that he went into the water in order to swim ashore; had he intended this, it is not to be supposed that he would have put his great coat on, which must have been an essential hinderance to him in getting to shore.

Dragging the net - It is probable that this was that species of fishing in which the net was stretched from the shore out into the sea; the persons who were in the boat, and who shot the net, fetched a compass, and bringing in a hawser, which was attached to the other end of the net, those who were on shore helped them to drag it in. As the net was sunk with weights to the bottom, and the top floated on the water by corks, or pieces of light wood, all the fish that happened to come within the compass of the net were of course dragged to shore. The sovereign power of Christ had in this case miraculously collected the fish to that part where he ordered the disciples to cast the net.

They saw a fire, etc. - This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new; besides, they had caught no fish, Joh 21:5, and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ.

Come and dine - Δευτε αριϚησατε. Though this is the literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning, Joh 21:4; but Kypke has largely shown that the original word is used by Homer, Xenophon, and Plutarch, to signify breakfast, or any early meal, as well as what we term dinner. It might perhaps appear singular, otherwise it would be as agreeable to the use of the Greek word, to have translated it, come and breakfast.

Durst ask him - Ever since the confession of Thomas, a proper awe of the Deity of Christ had possessed their minds.

And giveth them - Eating likewise with them, as Luke expressly says: Luk 24:43.

This is now the third time - That is, this was the third time he appeared unto the apostles, when all or most of them were together. He appeared to ten of them, Joh 20:19; again to eleven of them, Joh 20:26; and at this time to seven of them, Joh 21:2. But, when the other evangelists are collated, we shall find that this was the seventh time in which he had manifested himself after he arose from the dead. 1st. He appeared to Mary of Magdala, Mar 16:9; Joh 20:15, Joh 20:16. 2ndly, To the holy women who came from the tomb. Mat 28:9. 3dly, To the two disciples who went to Emmaus, Luk 24:13, etc. 4thly, To St. Peter alone, Luk 24:34. 5thly, To the ten, in the absence of Thomas, Joh 20:19. 6thly, Eight days after to the eleven, Thomas being present; Joh 20:26. 7thly, To the seven, mentioned in Joh 21:2; which was between the eighth and fortieth day after his resurrection. Besides these seven appearances, he showed himself, 8thly, To the disciples on a certain mountain in Galilee, Mat 28:16.

If the appearance mentioned by St. Paul, 1Cor 15:6, to upwards of 500 brethren at once - if this be not the same with his appearance on a mountain in Galilee, it must be considered the ninth. According to the same apostle, he was seen of James, 1Cor 15:7, which may have been the tenth appearance. And, after this, to all the apostles, when, at Bethany, he ascended to heaven in their presence. See Mar 16:19, Mar 16:20; Luk 24:50-53; Act 1:3-12; 1Cor 15:7. This appears to have been the eleventh time in which he distinctly manifested himself after his resurrection. But there might have been many other manifestations, which the evangelists have not thought proper to enumerate, as not being connected with any thing of singular weight or importance.

Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession.

More than these? - This was a kind of reproach to Peter: he had professed a more affectionate attachment to Christ than the rest; he had been more forward in making professions of friendship and love than any of the others; and no one (Judas excepted) had treated his Lord so basely. As he had before intimated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these? To which Peter made the most modest reply - Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast the very unkind reflection on his brethren, Though all be offended because of thee, yet will I never be offended, Mat 26:33. But he had now learned, by dreadful experience, that he who trusteth his own heart is a fool; and that a man's sufficiency for good is of the Lord alone.

The words, more than these, Bishop Pearce thinks refer to the provisions they were eating, or to their secular employments; for says he, "It does not seem probable that Jesus should put a question to Peter which he could not possibly answer; because he could only know his own degree of love for Jesus, not that of the other disciples." But it appears to me that our Lord refers to the profession made by Peter, which I have quoted above.

It is remarkable that in these three questions our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly - see the note on Mat 21:37; and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more."

There is another remarkable change of terms in this place. In Joh 21:15, Joh 21:17, our Lord uses the verb βοσκδω, to feed, and in Joh 21:16 he uses the word ποιμαινω, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, etc., by which he seems to intimate that it is not sufficient merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be properly collected, attended to, regulated, guided, etc.; and it appears that Peter perfectly comprehended our Lord's meaning, and saw that it was a direction given not only to him, and to the rest of the disciples, but to all their successors in the Christian ministry; for himself says, 1Jn 5:2 : Feed the flock of God (ποιμανατε το ποιμνιον του Θεου) which is among you, taking the oversight (επισκοπουντες, acting as superintendents and guardians), not by constraint, but willingly; not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ has a flock, composed of Lambs - young converts, and Sheep - experienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holiness should always exceed those of his flock. Who is sufficient for these things? The man who lives in God, and God in him.

To the answer of Christ, in Joh 21:16, the later Syriac adds, If thou lovest me and esteemest me, feed my sheep.

Peter was grieved - Fearing, says St. Chrysostom, lest Christ saw something in his heart which he saw not himself, and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial.

Thou shalt stretch forth thy hands - Wetstein observes that it was a custom at Rome to put the necks of those who were to be crucified into a yoke, and to stretch out their hands and fasten them to the end of it; and having thus led them through the city they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not - not that he was unwilling to die for Christ; but he was a man - he did not love death; but he loved his life less than he loved his God.

Should glorify God - Ancient writers state that, about thirty-four years after this, Peter was crucified; and that he deemed it so glorious a thing to die for Christ that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did. So Eusebius, Prudentius, Chrysostom, and Augustin. See Calmet.

Follow me - Whether our Lord meant by these words that Peter was to walk with him a little way for a private interview, or whether he meant that he was to imitate his example, or be conformed to him in the manner of his death, is very uncertain.

If I will that he tarry till I come - There are several opinions concerning this: the following are the principal.

1. Some have concluded from these words that John should never die. Many eminent men, ancients and moderns, have been and are of this opinion.

2. Others thought that our Lord intimated that John should live till Christ came to judge and destroy Jerusalem. On this opinion it is observed that Peter, who was the oldest of the apostles, died in the year 67, which, says Calmet, was six years before the destruction of Jerusalem; and that John survived the ruin of that city about thirty years, he being the only one of the twelve who was alive when the above desolation took place.

3. St. Augustin, Bede, and others, understood the passage thus: If I will that he remain till I come and take him away by a natural death, what is that to thee? follow thou me to thy crucifixion. On this it may be observed, that all antiquity agrees that John, if he did die, was the only disciple who was taken away by a natural death.

4. Others imagine that our Lord was only now taking Peter aside to speak something to him in private, and that Peter, seeing John following, wished to know whether he should come along with them; and that our Lord's answer stated that John should remain in that place till Christ and Peter returned to him; and to this meaning of the passage many eminent critics incline. For neatly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It mould appear intolerable in me to attempt to decide, where so many eminent doctors have disagreed, and do still disagree. I rather lean to the fourth opinion. See the conclusion of the Preface to this Gospel.

This is the disciple - It is, I think, very likely that these two verses were added by some of the believers at that time, as a testimony to the truth of the preceding narration; and I allow, with Bishop Pearce and others, that it is possible that John may mean himself when he says We know, etc., yet, I think that it is very unlikely. It is certain that this Gospel loses no part of its authority in admitting the suffrage of the Church of God: it rather strengthens the important truths which are delivered in it; and in the mouths of so many witnesses the sacred matters which concern the peace and salvation of the world, are still more abundantly established. See the last note on the preceding chapter.

We know - Instead of οιδαμεν, we know, some have written οιδα μεν, I know indeed; but this is mere conjecture, and is worthy of no regard. It is likely that these verses were added by those to whom John gave his work in charge.

Many other things - Before his disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom.

Could not contain, etc. - Origen's signification of the word χωρειν is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed, the world would not receive the account with proper faith; but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: Joh 20:31.

We have already seen that this apostle often uses the term world to designate the Jewish people only; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word χωρειν. As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah.

Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions.

Even the world itself, etc. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In Num 13:33, the spies who returned from the search of the land of Canaan say that they saw giants there of such a prodigious size that they were in their own sight as grasshoppers. In Dan 4:11, mention is made of a tree, whereof the height reached unto the heaven; and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in 47:15, speaking of Solomon's wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be written concerning Jesus's miracles, if the particular account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as promising to Jacob that he would give the land of Canaan to him and his seed; and then it is added, οἱ πληρουσι πασαν, ὁσην ἡλιος ὁρᾳ, και γην και θαλασσαν. They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, T. i. p. 362, 10, is observed to speak after the same manner, ουδε γαρ των δωρεων ἱκανος ουδεις χωρησαι το αφθονον πληθος, ισως δ' ουδ' ὁ κοσμος. Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, l. 38, he says, speaking of the fullness of God, Ουδε γαρ εις (ει) πλουτον επιδεικνυσθαι βουληθειη τον ἑαυτου, χωρησαι αν, ηπειρωθεισης και θαλαττης, ἡ συμπασα γη. And should he will to draw out his fullness, the whole compass of sea and land could not contain it."

Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes Aeneas say to Achilles: - Αλλ' αγε μηκετι ταυτα λεγωμεθα, νηπυτιοι ὡς, ἙϚαοτ' εν μεσσῃ ὑσμινῃ δηΐοτητος. ΕϚι γαρ αμφοτεροισιν ονειδεα μυθησασθαι Πολλα μαλ'· ουδ' αν νηυς ἑκατονζυγος αχθος αροιτο. Στρεπτη δε γλωσς' εϚι βροτων, πολεες δ' ενι μυθοι, Παντοιοι· επεων δε πολυς νομος ενθα και ενθα. Ὁπποιον κ' ειπῃσθα επος, τοιον κ' επακουσαις.

Iliad, xx. v. 244-250.

But wherefore should we longer waste the time

In idle prate, while battle roars around?

Reproach is cheap. With ease we might discharge

Gibes at each other, till a ship that asks

A hundred oars should sink beneath the load.

The tongue of man is voluble, hath words

For every theme, nor wants wide field and long;

And, as he speaks, so shall he hear again.

Cowper.

Few instances of any thing like these have been found in the western world; and yet it has been observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam consecuti sunt, quae vix coelo capi posse videatur - "especially when they pursued that glory which heaven itself seems scarcely sufficient to contain." And Livy also, in vii. 25, Hae vires populi Romani, quas vix terrarum capit orbis - "these energies of the Roman people, which the terraqueous globe can scarcely contain."

We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended; and it is well known that the Asiatic nations abound in these. In Deu 1:28, cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one of his countrymen understand it in this sense - they affixed no other idea to it, (for the words, in common use, conveyed no other), than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, etc., what would every Jew understand by it! Why, that if every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i.e. there would be an immense number of books. And so there would be; for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord's was could be contained in the compass of one or all of these Gospels.

There is a hyperbole very like this, taken from the Jewish writers, and inserted by Basnage, Hist. des Juifs, liv. iii. c. 1, s. 9. "Jochanan succeeded Simeon - he attained the age of Moses - he employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons!" Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above.

There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the presidents of the Sanhedrin, it is said: "Although the firmament were vellum, and the waters of the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers." Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time; and had written and spoken more on that subject and others than any of his contemporaries. This Eliezar flourished about seventy-three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died a.d. 99.

Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where; and no soul is puzzled with them but the critics. The above examples, I trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used in a million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended.

Amen - This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic; the Coptic, Sahidic, Ethiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three.

The word אמן amen, which has passed unaltered into almost all the languages of the world in which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, אמן אמן amen, amen. See an instance of this, Num 5:22. In Deu 27:15-26, it is to be understood in the same sense; the persons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honor, and my life to the certainty of what I now state.

Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. Instances of the use of the single term frequently occur: see Mat 5:18, Mat 5:26; Mat 6:2, Mat 6:5, Mat 6:16; Mat 8:10; Mat 10:15, Mat 10:23, Mat 10:42, etc., etc.; but it is remarkable that it is doubled by St. John, see Joh 1:51; Joh 3:3, Joh 3:5, Joh 3:11; Joh 5:19, Joh 5:24, Joh 5:25; Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53; Joh 8:34, Joh 8:51, Joh 8:58; Joh 10:1, Joh 10:7; Joh 12:24; Joh 13:16, Joh 13:20, Joh 13:21, Joh 13:38; Joh 14:12; Joh 16:20, Joh 16:23; Joh 21:18; and is never found iterated by any of the other evangelists. Some have supposed that the word אמן is contracted, and contains the initials of אדני מלך נעמן Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, ὁ Αμην, Rev 1:18; Rev 3:14; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber's attestation to their truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own transcript.

The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which appear most worthy of being noticed. "The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished." - Syriac in Bib. Polyglott. "With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen." - Arabic in Bib. Polyglott. "The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed." - Persic in Bib. Polyglott.

Other subscriptions are as follow: - "The end of the holy Gospel of John - delivered thirty years - thirty - two years after the ascension of Christ - in the Isle of Patmos - in the Greek tongue at Ephesus - under the reign of Domitian - written by John when he was an exile in Patmos - under the Emperor Trajan - and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120." - Suidas.

In an Ethiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words: - "Now the sum of all the clauses of the four Gospels is 9700. - By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed."

It may be just necessary to inform the reader that the most ancient MSS. have scarcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their different fancies. See the concluding note of the preceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed.

There were together - At home, in one house.

They knew not that it was Jesus - Probably their eyes were holden.

They were not able to draw it for the multitude of fishes - This was not only a demonstration of the power of our Lord, but a kind supply for them and their families, and such as might be of service to them, when they waited afterward in Jerusalem. It was likewise an emblem of the great success which should attend them as fishers of men.

Peter girt on his upper coat (for he was stript of it before) - Reverencing the presence of his Lord: and threw himself into the sea - To swim to him immediately. The love of Christ draws men through fire and water.

Come ye and dine - Our Lord needed not food. And none presumed - To ask a needless question.

The third time - That he appeared to so many of the apostles together.

Simon, son of Jonah - The appellation Christ had given him, when be made that glorious confession, Matt 16:16, the remembrance of which might make him more deeply sensible of his late denial of him whom he had so confessed. Lovest thou me? - Thrice our Lord asks him, who had denied him thrice: more than these - Thy fellow disciples do? - Peter thought so once, Matt 26:33, but he now answers only - I love thee, without adding more than these. Thou knowest - He had now learnt by sad experience that Jesus knew his heart. My lambs - The weakest and tenderest of the flock.

Because he said the third time - As if he did not believe him.

When thou art old - He lived about thirty - six years after this: another shall gird thee - They were tied to the cross till the nails were driven in; and shall carry thee - With the cross: whither thou wouldest not - According to nature; to the place where the cross was set up.

By what death he should glorify God - It is not only by acting, but chiefly by suffering, that the saints glorify God. Follow me - Showing hereby likewise what death he should die.

Peter turning - As he was walking after Christ. Seeth the disciple whom Jesus loved following him - There is a peculiar spirit and tenderness in this plain passage. Christ orders St. Peter to follow him in token of his readiness to be crucified in his cause. St. John stays not for the call; he rises and follows him too; but says not one word of his own love or zeal. He chose that the action only should speak this; and even when he records the circumstance, he tells us not what that action meant, but with great simplicity relates the fact only. If here and there a generous heart sees and emulates it, be it so; but he is not solicitous that men should admire it. It was addressed to his beloved Master, and it was enough that he understood it.

If I will that he tarry - Without dying, till I come - To judgment. Certainly he did tarry, till Christ came to destroy Jerusalem. And who can tell, when or how he died? What is that to thee? - Who art to follow me long before.

The brethren - That is, the Christians. Our Lord himself taught them that appellation, John 20:17. Yet Jesus did not say to him, that he should not die - Not expressly. And St. John himself, at the time of writing his Gospel, seems not to have known clearly, whether he should die or not.

This is the disciple who testifieth - Being still alive after he had wrote. And we know that his testimony is true - The Church added these words to St. John's, Gospel, as Tertius did those to St. Paul's Epistle to the Romans, Rom 16:22.

If they were to be written particularly - Every fact, and all the circumstances of it. I suppose - This expression, which softens the hyperbole, shows that St. John wrote this verse.

AFter these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself :

After three several appearances of Christ to his Disciples, which hitherto were all of them in Ierusalem; Christ shewed himself again to them in Galilee, whither he had ordered his Disciples to go, promising there to meet them, Matth. 26.32. Mark 16.7. Here the occasion, and circumstances of this his third appearance, are related by St. Iohn.

2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples .

All the Disciples were either there in several places, or going thither, according to Christs direction before mentioned; but either these seven were there before the rest, or else they lodged together, or near one another; so as these onely are here mentioned as being together at this time, and so witnesses of this Miracle which followeth.

Marginal references: Chap. 1.45.; Matth. 4▪21.

3 Simon Peter saith unto them, I go a fishing . They say unto him, We also go with thee. They went forth, and entred into a ship immediately; and that night they caught nothing .

Peter and divers others were Fisher-men, as we have formerly heard; and had boats which they so imployed. Tho they were called to the work of the Ministry, yet Churches not yet being gathered and Constituted, able to maintain them, they did not judge it unlawful to imploy themselves in honest vocations, which might bring in something of a livelihood; no more did Paul afterward.

The others resolve to go with him; they went, but that night caught nothing; the Providence of God so ordering it, that Christs Divine Power might be seen, in commanding fish into their nets.

4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus .

Probably their distance from him, was the cause that they did not know him, tho they had seen him once and again since his Resurrection from the dead: others think, that by the Providence of God their eyes were holden, that they should not know him, as Luke 24.16.

5 Then Jesus saith unto them , Children, have ye any meat? They answered him, No, .

He asketh them if they had any thing to eat; not because he knew not, but in order to what he intended to do, to make them more attentive to the Miracle which he by and by intended to work.

Marginal references: Luke 24.41.; Or, Sirs.

6 And he said unto them , Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes .

Tho they had before laboured in vain, yet their Masters command incourageth them to go to work again; then they take a multitude of fishes; a presage say some of that great success which the Apostles should have in their fishing for men.

Marginal references: Luk. 5▪4, 6, 7.

7 Therefore that disciple whom Jesus loved, saith unto Peter, It is the Lord. Now when Simon Pe[illegible: 1 letter]er heard that it was the Lord, he girt his fishers coat unto him, (for he was naked) and did cast himself into the sea .

There is a great dispute amongst Critical Writers, what this fishers coat was; whether a loose coa[illegible: 1 letter]; or the garment next his skin, or a Fisherman-slops; it is a point not worth the disputing; it was some garment that might modestly cover him when he came to Jesus, and yet not hinder him in his Swimming.

Marginal references: Chap. 13.23. and 20.2.

8 And the other disciples came in a little ship (for they were not far from land, but as it were two hundred cubits) dragging the net with fishes .

The other Disciples came in a little fishing-boat, dragging the net with fishes; probably, because it was too heavy to be lifted up into the boat.

9 Assoon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread .

As to the question whence t[illegible: 1 letter]is fish came, there are three opinions; some thinking, that our Saviour catched it out of the Sea without a net, or by his Power commanded it to come to his service▪ Others think, that the History is transposed, and this Verse should in its true order come after the eleventh: but it is most probable, that Christ by his Divine Power created the fish, as well as the coals and the bread.

11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was the net not broken .

In this one miracle, there is a complication of miracles▪ 1. That having fished all night and ca[illegible: 1 letter]ched nothing, they should at Christs command throw out the net on the side of the Ship next the shore, and so most unlikely to have plenty of fish, and catch so many. 2. That before their fish could be brought on shore, they should see a fish brolling on coals, and bread lying by. 3. That notwithstanding the multitude of fish, the net should not be broken.

12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord .

It was in the morning, and may as well be transla[illegible: 1 letter]ed, Come, and break your fasts; as come, and dine; they now knew it was the Lord, if not by his face and voice, yet by this miracle; therefore they durst not ask him for fear of a sharp reproof, after he had by such a miraculous operation made himself known to them.

13 Jesus then cometh and taketh bread, and giveth them, and fish likewise .

Those who question whether our Saviour himself did eat, seem not to consider what is written, Acts 10.41. where it is expresly said, He did eat and drink with them after he rose from the dead; which he doubtless did, to shew that he was truly risen from the dead, and his seeming body was not a Phantasm, and meer Apparition of a body, but the same true body which was Crucified, tho now more glorious, and not clothed with those infirmities which it had before his death; from whence it onely followeth, that he did not eat to satisfie his hunger, but onely to confirm the truth of his Resurrection; he did before this eat with some of them, Luke 24.30.

14 This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead:

That this is the third day, for upon his Resurrection-day he shewed himself. 1. To Mary Magdalene, Chap. 21.14. 2. To the two disciples going to Emaus, Luke 24.15, 25. 3. To the women going to tell his disciples, Matth. 28.9. 4 In the evening to his disciples, met, Chap. 20.19. All these are by Iohn counted for one time, because they were upon one and the same day. That day seven-night he appeared to them again, Chap. 20.26. 5. After this at the sea of Tiberias, mentioned in this Chapter.

15 ¶ So when they had dined, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou me more than these ? He saith unto him, Yea, Lord; thou knowest that I love thee . He saith unto him, Feed my lambs .

More than the rest of my Disciples love me; for so Peter had professed, when he told our Saviour, Matth. 26.33. Tho all men should be offended because of thee, yet will I never be offended.

Peter now having by his Temptation learned more humility and modesty, doth not reply, Lord! thou knowest that I love thee more than these; he onely averreth the truth and sincerity, not the degree of his love.

Christ replies. Feed my Lambs: by which he understands his people, his Church: Not the Pastors of it▪ (as if Christ by this had made Peter the chief Pastor over the rest of the Apostles) but the comm[illegible: 1 letter]nity. The Papists from this Text argue for Peters Primacy, and Authority over his fellow Apostles, as well as over the members of the Church. But, Christ said not to Peter onely, but to all the rest of the eleven, Matth. 28.19. Mark 16.15, 16. Go ye, preach the Gospel to all nations; and it was to the rest as well as to Peter, that he said, Chap. 20.22, 23. Whose sins you remit, they are remitted. So as it is apparent, whether Feeding, onely signifies instructing, or feeding by Doctrine, or (as most judge) comprehends government; and signifies that universal charge which Ministers have over the Church; the same power which Peter had, was also committed to the other Disciples.

17 He said unto him the third time, Simon son of Jonas, lovest thou me? Peter was grieved, because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep .

Divines here ra[illegible: 1 letter]se a question, why our Saviour propounds this question thrice to Peter? The most of the Ancients agree, that it was because Peter had thrice denied▪ him. Some say, it was to shew his great love to his Church, which he could not commit to Peter, but after three inquiries if he truly loved him, who was the Lord of it. Others refer it to the three ways by which good Pastors ought to feed the Church; Prayer, Preaching, and an holy Life. Others think, that it hath reference to the three Flocks, that Peter was to feed; The Iews in Iudea, the Gentiles, the dispersed amongst the Gentiles.

19 This spake he, signifying by what death he should glorifie God. And when he had spoken this, he saith unto him, Follow me .

This 19. verse, gives us the general scope of verse 18. viz. That it was a prediction of that particular death by which Peter should die, which was (if we may believe, what the Ancients have generally reported, and we can have no other proof) by Crucifying; in which kind of death, the hands of the person Crucified, are stretched out and nailed to the Cross. But which way he died, we cannot certainly affirm; the Evangelist assureth us, that our Saviour spake these words, with reference to that kind of death, by which Peter as a martyr was to glorifie God; nor is it any objection against his martyrdom, that our Saviour here saith, that he should be carryed whither he would not: for he was not better than his Lord, whose Spirit was willing, and Flesh weak. Whether our Saviour by this command, Follow me, intended the imitation of him, his death, or the particular kind of his death, is uncertain; unless we will allow this Text to be interpreted by Chap. 13.36. and 2 Pet. 1.14.

Marginal references: 2 Pet. 1.14.

20 Then Peter turning about , seeth the disciple whom Jesus loved, following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee ?

That is he saw Iohn, whom we have often before heard so described.

Marginal references: Chap. 13.23, 25. and 20.2.

21 Peter seeing him, saith to Jesus, Lord, and what shall this man do ?

Do is not in the Greek, nor possibly is so properly added: the sense is, What shall become of this man? What shall be his fate? What shall he suffer?

22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me .

Our Lord onely checketh the curiosity of Peter, and minds him to attend things which himself was concerned in; telling him, he was not concerned what became of Iohn, whether he should die, or abide upon the Earth until Christs second coming: It was Peters concern, without regarding what others did, or what became of them, himself to execute his Masters command, and follow his example.

23 Then went this saying abroad among the brethren, that that disciple should not die: 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 ?

But the Disciples knowing the particular kindness our Saviour had for Iohn, upon these words not duly attended to, concluded Iohn should abide upon the Earth to the second coming of Christ.

24 This is the disciple which testifieth of these things: and wrote these things: and we know that his testimony is true .

Iohn who wrote this Gospel, was that Disciple whom Jesus loved, who leaned on our Saviours breast at supper, and inquired who should betray Christ; of whom Peter spake, ver. 21. and who testifieth these things, both concerning Peter, and concerning himself, and the Church: the ancient Church knew his Testimony was true.

Marginal references: Chap. 19.35.

25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world it self could not contain the books that should be written : Amen.

But none must imagine, that all Christs Sermons, [illegible: 1 word] Miracles, are recorded in this Book, or in any of the other Gospels; the World would have been too much filled with books, if all spoke or done by our Saviour had been written. There is so much written, as it pleased God we should know, or was necessary for us to know, for the true ends of such Revelation: To beget and increase faith in us, and to promote and direct holiness.

Marginal references: Chap. 20.[illegible: 2 letters].

Christ with His Disciples.

1 After these things Jesus showed himself again to the disciples at the sea of Tiberias; and on this wise showed he himself. 2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. 4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. 5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, a hundred and fifty and three: and for all there were so many, yet was not the net broken. 12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise. 14 This is now the third time that Jesus showed himself to his disciples, after that he was risen from the dead.

We have here an account of Christ's appearance to his disciples at the sea of Tiberias. Now, 1. Let us compare this appearance with those that went before, In those Christ showed himself to his disciples when they were met in a solemn assembly (it should seem, for religious worship) upon a Lord's day, and when they were all together, perhaps expecting his appearing; but in this he showed himself to some of them occasionally, upon a week-day, when they were fishing, and little thought of it. Christ has many ways of making himself known to his people usually in his ordinances, but sometimes by his Spirit he visits them when they are employed in common business, as the shepherds who were keeping their flocks by night (Luke ii. 8), even so here also, Gen. xvi. 13. 2. Let us compare it with that which followed at the mountain in Galilee, where Christ had appointed them to meet him, Matt. xxviii. 16. Thitherward they moved as soon as the days of unleavened bread were over, and disposed of themselves as they saw fit, till the time fixed for this interview, or general rendezvous. Now this appearance was while they were waiting for that, that they might not be weary of waiting. Christ is often better than his word, but never worse, often anticipates and outdoes the believing expectations of his people, but never disappoints them. As to the particulars of the story, we may observe,

I. Who they were to whom Christ now showed himself (v. 2): not to all the twelve, but to seven of them only. Nathanael is mentioned as one of them, whom we have not met with since, ch. i. But some think he was the same with Bartholomew, one of the twelve. The two not named are supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the disciples of Christ to be much together; not only in solemn religious assemblies, but in common conversation, and about common business. Good Christians should by this means both testify and increase their affection to, and delight in, each other, and edify one another both by discourse and example. 2. Christ chose to manifest himself to them when they were together; not only to countenance Christian society, but that they might be joint witnesses of the same matter of fact, and so might corroborate one another's testimony. Here were seven together to attest this, on which some observe that the Roman law required seven witnesses to a testament. 3. Thomas was one of them, and is named next to Peter, as if he now kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip.

II. How they were employed, v. 3. Observe,

1. Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some think they did amiss in returning to their boats and nets, which they had left; but then Christ would not have countenanced them in it with a visit. It was rather commendable in them; for they did it, (1.) To redeem time, and not be idle. They were not yet appointed to preach the resurrection of Christ. Their commission was in the drawing, but not perfected. The hour for entering upon action was to come. It is probable that their Master had directed them to say nothing of his resurrection till after his ascension, nay, not till after the pouring out of the Spirit, and then they were to begin at Jerusalem. Now, in the mean time, rather than do nothing, they would go a fishing; not for recreation, but for business. It is an instance of their humility. Though they were advanced to be sent of Christ, as he was of the Father, yet they did not take state upon them, but remembered the rock out of which they were hewn. It is an instance likewise of their industry, and bespeaks them good husbands of their time. While they were waiting, they would not be idling. Those who would give an account of their time with joy should contrive to fill up the vacancies of it, to gather up the fragments of it. (2.) That they might help to maintain themselves and not be burdensome to any. While their Master was with them those who ministered to him were kind to them; but now that the bridegroom was taken from them they must fast in those days, and therefore their own hands, as Paul's, must minister to their necessities and for this reason Christ asked them, Have you any meat? This teaches us with quietness to work and eat our own bread.

2. Their disappointment in their fishing. That night they caught nothing, though, it is probable, they toiled all night, as Luke v. 5. See the vanity of this world; the hand of the diligent often returns empty. Even good men may come short of desired success in their honest undertakings. We may be in the way of our duty, and yet not prosper. Providence so ordered it that all that night they should catch nothing, that the miraculous draught of fishes in the morning might be the more wonderful and the more acceptable. In those disappointments which to us are very grievous God has often designs that are very gracious. Man has indeed a dominion over the fish of the sea, but they are not always at his beck; God only knows the paths of the sea, and commands that which passeth through them.

III. After what manner Christ made himself known to them. It is said (v. 1), He showed himself. His body, though a true and real body, was raised, as ours will be, a spiritual body, and so was visible only when he himself was pleased to make it so; or, rather, came and removed so quickly that it was here or there in an instant, in a moment, in the twinkling of an eye. Four things are observable in the appearance of Christ to them:—

1. He showed himself to them seasonably (v. 4): When the morning was now come, after a fruitless night's toil, Jesus stood on the shore. Christ's time of making himself known to his people is when they are most at a loss. When they think they have lost themselves, he will let them know that they have not lost him. Weeping may endure for a night; but joy comes, if Christ comes, in the morning. Christ appeared to them, not walking upon the water, because, being risen from the dead, he was not to be with them as he had been; but standing upon the shore, because now they were to make towards him. Some of the ancients put this significancy upon it, that Christ, having finished his work, was got through a stormy sea, a sea of blood, to a safe and quiet shore, where he stood in triumph; but the disciples, having their work before them, were yet at sea, in toil and peril. It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to him.

2. He showed himself to them gradually. The disciples, though they had been intimately acquainted with him, knew not, all at once, that it was Jesus. Little expecting to see him there, and not looking intently upon him, they took him for some common person waiting the arrival of their boat, to buy their fish. Note, Christ is often nearer to us than we think he is, and so we shall find afterwards, to our comfort.

3. He showed himself to them by an instance of his pity, v. 5. He called to them, Children, paidia—"Lads, have you any meat? Have you caught any fish?" Here, (1.) The compellation is very familiar; he speaks unto them as unto his sons, with the care and tenderness of a father: Children. Though he had now entered upon his exalted state, he spoke to his disciples with as much kindness and affection as ever. They were not children in age, but they were his children, the children which God had given him. (2.) The question is very kind: Have you any meat? He asks as a tender father concerning his children whether they be provided with that which is fit for them, that if they be not, he may take care for their supply. Note, The Lord is for the body, 1 Cor. vi. 13. Christ takes cognizance of the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Verily they shall be fed, Ps. xxvii. 3. Christ looks into the cottages of the poor, and asks, Children, have you any meat? thereby inviting them to open their case before him, and by the prayer of faith to make their requests known to him: and then let them be careful for nothing; for Christ takes care of them, takes care for them. Christ has herein set us an example of compassionate concern for our brethren. There are many poor householders disabled for labour, or disappointed in it, that are reduced to straits, whom the rich should enquire after thus, Have you any meat? For the most necessitous are commonly the least clamorous. To this question the disciples gave a short answer, and, some think, with an air of discontent and peevishness. They said, No; not giving him any such friendly and respectful title as he had given them. So short do the best come in their returns of love to the Lord Jesus. Christ put the question to them, not because he did not know their wants, but because he would know them from them. Those that would have supplies from Christ must own themselves empty and needy.

4. He showed himself to them by an instance of his power; and this perfected the discovery (v. 6): he ordered them to cast the net on the right side of the ship, the contrary side to what they had been casting it on; and then they, who were going home empty-handed, were enriched with a great draught of fishes. Here we have, (1.) The orders Christ gave them, and the promise annexed to those orders: Cast the net there in such a place, and you shall find. He from whom nothing is hid, no, not the inhabitants under the waters (Job xxvi. 5), knew on what side of the ship the shoal of fishes was, and to that side he directs them. Note, Divine providence extends itself to things most minute and contingent; and they are happy that know how to take hints thence in the conduct of their affairs, and acknowledge it in all their ways. (2.) Their obedience of these orders, and the good success of it. As yet they knew not that it was Jesus; however, they were willing to be advised by any body, and did not bid this supposed stranger mind his own business and not meddle with theirs, but took his counsel; in being thus observant of strangers, they were obedient to their Master unawares. And it sped wonderfully well; now they had a draught that paid them for all their pains. Note, Those that are humble, diligent, and patient (though their labours may be crossed) shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles and fruitless attempts. There is nothing lost by observing Christ's orders. Those are likely to speed well that follow the rule of the word, the guidances of the Spirit, and the intimations of Providence; for this is casting the net on the right side of the ship. Now the draught of fishes may be considered, [1.] As a miracle in itself: and so it was designed to prove that Jesus Christ was raised in power, though sown in weakness, and that all things were put under his feet, the fishes of the sea not excepted. Christ manifests himself to his people by doing that for them which none else can do, and things which they looked not for. [2.] As a mercy to them; for the seasonable and abundant supply of their necessities. When their ingenuity and industry failed them, the power of Christ came in opportunely for their relief; for he would take care that those who had left all for him should not want any good thing. When we are most at a loss, Jehovah—jireh. [3.] As the memorial of a former mercy, with which Christ had formerly recompensed Peter for the loan of his boat, Luke v. 4, &c. This miracle nearly resembled that, and could not but put Peter in mind of it, which helped him to improve this; for both that and this affected him much, as meeting him in his own element, in his own employment. Latter favours are designed to bring to mind former favours, that eaten bread may not be forgotten. [4.] As a mystery, and very significant of that work to which Christ was now with an enlarged commission sending them forth. The prophets had been fishing for souls, and caught nothing, or very little; but the apostles, who let down the net at Christ's word, had wonderful success. Many were the children of the desolate, Gal. iv. 27. They themselves, in pursuance of their former mission, when they were first made fishers of men, had had small success in comparison with what they should now have. When, soon after this, three thousand were converted in one day, then the net was cast on the right side of the ship. It is an encouragement to Christ's ministers to continue their diligence in their work. One happy draught, at length, may be sufficient to repay many years of toil at the gospel net.

IV. How the disciples received this discovery which Christ made of himself, v. 7, 8, where we find,

1. That John was the most intelligent and quick-sighted disciple. He whom Jesus loved was the first that said, It is the Lord; for those whom Christ loves he will in a special manner manifest himself to: his secret is with his favourites. John had adhered more closely to his Master in his sufferings than any of them: and therefore he has a clearer eye and a more discerning judgment than any of them, in recompence for his constancy. When John was himself aware that it was the Lord, he communicated his knowledge to those with him; for this dispensation of the Spirit is given to every one to profit withal. Those that know Christ themselves should endeavor to bring others acquainted with him; we need not engross him, there is enough in him for us all. John tells Peter particularly his thoughts, that it was the Lord, knowing he would be glad to see him above any of them. Though Peter had denied his Master, yet, having repented, and being taken into the communion of the disciples again, they were as free and familiar with him as ever.

2. That Peter was the most zealous and warm-hearted disciple; for as soon as he heard it was the Lord (for which he took John's word) the ship could not hold him, nor could he stay till the bringing of it to shore, but into the sea he throws himself presently, that he might come first to Christ. (1.) He showed his respect to Christ by girding his fisher's coat about him that he might appear before his Master in the best clothes he had, and to rudely rush into his presence, stripped as he was to his waistcoat and drawers, because the work he was about was toilsome, and he was resolved to take pains in it. Perhaps the fisher's coat was made of leather, or oil-cloth, and would keep out wet; and he girt it to him that he might make the best of his way through the water to Christ, as he used to do after his nets, when he was intent upon his fishing. (2.) He showed the strength of his affection to Christ, and his earnest desire to be with him, by casting himself into the sea; and either wading or swimming to shore, to come to him. When he walked upon the water to Christ (Matt. xiv. 28, 29), it was said, He came down out of the ship deliberately; but here it is said, He cast himself into the sea with precipitation; sink or swim, he would show his good-will and aim to be with Jesus. "If Christ suffer me," thinks he, "to drown, and come short of him, it is but what I deserve for denying him." Peter had had much forgiven, and made it appear he loved much by his willingness to run hazards, and undergo hardships, to come to him. Those that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to him. And it is a laudable contention amongst Christ's disciples to strive who shall be first with him.

3. That the rest of the disciples were careful and honest hearted. Though they were not in such a transport of zeal as to throw themselves into the sea, like Peter, yet they hastened in the boat to the shore, and made the best of their way (v. 8): The other disciples, and John with them, who had first discovered that it was Christ, came slowly, yet they came to Christ. Now here we may observe, (1.) How variously God dispenses his gifts. Some excel, as Peter and John; are very eminent in gifts and graces, and are thereby distinguished from their brethren; others are but ordinary disciples, that mind their duty, and are faithful to him, but do nothing to make themselves remarkable; and yet both the one and the other, the eminent and the obscure, shall sit down together with Christ in glory; nay, and perhaps the last shall be first. Of those that do excel, some, like John, are eminently contemplative, have great gifts of knowledge, and serve the church with them; others, like Peter, are eminently active and courageous, are strong, and do exploits, and are thus very serviceable to their generation. Some are useful as the church's eyes, others as the church's hands, and all for the good of the body. (2.) What a great deal of difference there may be between some good people and others in the way of their honouring Christ, and yet both accepted of him. Some serve Christ more in acts of devotion, and extraordinary expressions of a religious zeal; and they do well, to the Lord they do it. Peter ought not to be censured for casting himself into the sea, but commended for his zeal and the strength of his affection; and so must those be who, in love to Christ, quit the world, with Mary, to sit at his feet. But others serve Christ more in the affairs of the world. They continue in that ship, drag the net, and bring the fish to shore, as the other disciples here; and such ought not to be censured as worldly, for they, in their place, are as truly serving Christ as the other, even in serving tables. If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be. (3.) That there are several ways of bringing Christ's disciples to shore to him from off the sea of this world. Some are brought to him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to him by a natural death, dragging the net, which is less terrible; but both meet at length on the safe and quiet shore with Christ.

V. What entertainment the Lord Jesus gave them when they came ashore.

1. He had provision ready for them. When they came to land, wet and cold, weary and hungry, they found a good fire there to warm them and dry them, and fish and bread, competent provision for a good meal. (1.) We need not be curious in enquiring whence this fire, and fish, and bread, came, any more than whence the meat came which the ravens brought to Elijah. He that could multiply the loaves and fishes that were could make new ones if he pleased, or turn stones into bread, or send his angels to fetch it, where he knew it was to be had. It is uncertain whether this provision was made ready in the open air, or in some fisher's cabin or hut upon the shore; but here was nothing stately or delicate. We should be content with mean things, for Christ was. (2.) We may be comforted in this instance of Christ's care of his disciples; he has wherewith to supply all our wants, and knows what things we have need of. He kindly provided for those fishermen, when they came weary from their work; for verily those shall be fed who trust in the Lord and do good. It is encouraging to Christ's ministers, whom he hath made fishers of men, that they may depend upon him who employs them to provide for them; and if they should miss of encouragement in this world, should be reduced as Paul was to hunger, and thirst, and fastings often, let them content themselves with what they have here; they have better things in reserve, and shall eat and drink with Christ at his table in his kingdom, Luke xxii. 30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luke xxiv. 42), and now, as a friend, he returned their kindness, and entertained them with one; nay, in the draught of fishes, he repaid them more than a hundred fold.

2. He called for some of that which they had caught, and they produced it, v. 10, 11. Observe here,

(1.) The command Christ gave them to bring their draught of fish to shore: "Bring of the fish hither, which you have now caught, and let us have some of them;" not as if he needed it; and could not make up a dinner for them without it; but, [1.] He would have them eat the labour of their hands, Ps. cxxviii. 2. What is got by God's blessing on our own industry and honest labour, if withal God give us power to eat of it, and enjoy good in our labour, hath a peculiar sweetness in it. It is said of the slothful man that he roasteth not that which he took in hunting; he cannot find in his heart to dress what he has been at the pains to take, Prov. xii. 27. But Christ would hereby teach us to use what we have. [2.] He would have them taste the gifts of his miraculous bounty, that they might be witnesses both of his power and of his goodness. The benefits Christ bestows upon us are not to be buried and laid up, but to be used and laid out. [3.] He would give a specimen of the spiritual entertainment he has for all believers, which, in this respect, is most free and familiar—that he sups with them, and they with him; their graces are pleasing to him, and his comforts are so to them; what he works in them he accepts from them. [4.] Ministers, who are fishers of men, must bring all they catch to their Master, for on him their success depends.

(2.) Their obedience to this command, v. 11. It was said (v. 6), They were not able to draw the net to shore, for the multitude of fishes; that is, they found it difficult, it was more than they could well do; but he that bade them bring it to shore made it easy. Thus the fishers of men, when they have enclosed souls in the gospel net, cannot bring them to shore, cannot carry on and complete the good work begun, without the continued influence of the divine grace. If he that helped us to catch them, when without his help we should have caught nothing, do not help us to keep them, and draw them to land, by building them up in their most holy faith, we shall lose them at last, 1 Cor. iii. 7. Observe, [1.] Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (v. 7), had shown a more zealous affection to his Master's person than any of them, so in this he showed a more ready obedience to his Master's command; but all that are faithful are not alike forward. [2.] The number of the fishes that were caught. They had the curiosity to count them, and perhaps it was in order to the making of a dividend; they were in all a hundred and fifty three, and all great fishes. These were many more than they needed for their present supply, but they might sell them, and the money would serve to bear their charges back to Jerusalem, whither they were shortly to return. [3.] A further instance of Christ's care of them, to increase both the miracle and the mercy: For all there were so many, and great fishes too, yet was not the net broken; so that they lost none of their fish, nor damaged their net. It was said (Luke v. 6), Their net broke. Perhaps this was a borrowed net, for they had long since left their own; and, if so, Christ would teach us to take care of what we have borrowed, as much as if it were our own. It was well that their net did not break, for they had not now the leisure they had formerly had to mend their nets. The net of the gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God.

3. He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine.

(1.) See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. This kind invitation may be alluded to, to illustrate, [1.] The call Christ gives his disciples into communion with him in grace here. All things are now ready; Come, and dine. Christ is a feast; come, dine upon him; his flesh is meat indeed, his blood drink indeed. Christ is a friend; come, dine with him, he will bid you welcome, Cant. v. 1. [2.] The call he will give into the fruition of him in glory hereafter: Come, ye blessed of my Father; come, and sit down with Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his friends and followers; there is room and provision enough for them all.

(2.) See how reverent the disciples were before Christ. They were somewhat shy of using the freedom he invited them to, and, by his courting them to their meat, it should seem that they stood pausing. Being to eat with a ruler, such a ruler, they consider diligently what is before them. None of them durst ask him, Who art thou? Either, [1.] Because they would not be so bold with him. Though perhaps he appeared now in something of a disguise at first, as to the two disciples when their eyes were holden that they should not know him, yet they had very good reason to think it was he, and could be no other. Or, [2.] Because they would not so far betray their own folly. When he had given them this instance of his power and goodness, they must be stupid indeed if they questioned whether it was he or no. When God, in his providence, has given us sensible proofs of his care for our bodies, and has given us, in his grace, manifest proofs of his good-will to our souls, and good work upon them, we should be ashamed of our distrusts, and not dare to question that which he has left us no room to question. Groundless doubts must be stifled, and not started.

4. He carved for them, as the master of the feast, v. 13. Observing them to be still shy and timorous, he comes, and takes bread himself, and gives them, some to each of them, and fish likewise. No doubt he craved a blessing and gave thanks (as Luke xxiv. 30), but, it being his known and constant practice, it did not need to be mentioned. (1.) The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely. Hunger is the best sauce. Christ, though he entered upon his exalted state, showed himself alive by eating, not showed himself a prince by feasting. Those that could not content themselves with bread and fish, unless they had sauce and wine, would scarcely have found in their hearts to dine with Christ himself here. (2.) Christ himself began. Though, perhaps, having a glorified body, he needed not eat, yet he would show that he had a true body, which was capable of eating. The apostles produced this as one proof of his resurrection, that they had eaten and drank with him, Acts x. 41. (3.) He gave the meat about to all his guests. He not only provided it for them, and invited them to it, but he himself divided it among them, and put it into their hands. Thus to him we owe the application, as well as the purchase, of the benefits of redemption. He gives us power to eat of them.

The evangelist leaves them at dinner, and makes this remark (v. 14): This is now the third time that Jesus showed himself alive to his disciples, or the greater part of them. This is the third day; so some. On the day he rose he appeared five times; the second day was that day seven-night; and this was the third. Or this was his third appearance to any considerable number of his disciples together; though he had appeared to Mary, to the women, to the two disciples, and to Cephas, yet he had but twice before this appeared to any company of them together. This is taken notice of, [1.] For confirming the truth of his resurrection; the vision was doubled, was trebled, for the thing was certain. Those who believed not the first sign would be brought to believe the voice of the latter signs. [2.] As an instance of Christ's continued kindness to his disciples; once, and again, and a third time, he visited them. It is good to keep account of Christ's gracious visits; for he keeps account of them, and they will be remembered against us if we walk unworthily of them, as they were against Solomon, when he was reminded that the Lord God of Israel had appeared unto him twice. This is now the third; have we made a due improvement of the first and second? See 2 Cor. xii. 14. This is the third, perhaps it may be the last.

Christ's Discourse with Peter.

15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

We have here Christ's discourse with Peter after dinner, so much of it as relates to himself, in which,

I. He examines his love to him, and gives him a charge concerning his flock, v. 15-17. Observe,

1. When Christ entered into this discourse with Peter.—It was after they had dined: they had all eaten, and were filled, and, it is probable, were entertained with such edifying discourse as our Lord Jesus used to make his table-talk. Christ foresaw that what he had to say to Peter would give him some uneasiness, and therefore would not say it till they had dined, because he would not spoil his dinner. Peter was conscious to himself that he had incurred his Master's displeasure, and could expect no other than to be upbraided with his treachery and ingratitude. "Was this thy kindness to thy friend? Did not I tell thee what a coward thou wouldest prove?" Nay, he might justly expect to be struck out of the roll of the disciples, and to be expelled the sacred college. Twice, if not thrice, he had seen his Master since his resurrection, and he said not a word to him of it. We may suppose Peter full of doubts upon what terms he stood with his Master; sometimes hoping the best, because he had received favour from him in common with the rest; yet not without some fears, lest the chiding would come at last that would pay for all. But now, at length, his Master put him out of his pain, said what he had to say to him, and confirmed him in his place as an apostle. He did not tell him of his fault hastily, but deferred it for some time; did not tell him of it unseasonably, to disturb the company at dinner, but when they had dined together, in token of reconciliation, then discoursed he with him about it, not as with a criminal, but as with a friend. Peter had reproached himself for it, and therefore Christ did not reproach him for it, nor tell him of it directly, but only by a tacit intimation; and, being satisfied in his sincerity, the offence was not only forgiven, but forgotten; and Christ let him know that he was as dear to him as ever. Herein he has given us an encouraging instance of his tenderness towards penitents, and has taught us, in like manner, to restore such as are fallen with a spirit of meekness.

2. What was the discourse itself. Here was the same question three times asked, the same answer three times returned, and the same reply three times given, with very little variation, and yet no vain repetition. The same thing was repeated by our Saviour, in speaking it, the more to affect Peter, and the other disciples that were present; it is repeated by the evangelist, in writing it, the more to affect us, and all that read it.

(1.) Three times Christ asks Peter whether he loves him or no. The first time the question is, Simon, son of Jonas, lovest thou me more than these? Observe,

[1.] How he calls him: Simon, son of Jonas. He speaks to him by name, the more to affect him, as Luke xxii. 31. Simon, Simon. He does not call him Cephas, nor Peter, the name he had given him (for he had lost the credit of his strength and stability, which those names signified), but his original name, Simon. Yet he gives him no hard language, does not call him out of his name, though he deserved it; but as he had called him when he pronounced him blessed, Simon Bar-jona, Matt. xvi. 17. He calls him son of Jonas (or John or Johanan), to remind him of his extraction, how mean it was, and unworthy the honour to which he was advanced.

[2.] How he catechises him: Lovest thou me more than these?

First, Lovest thou me? If we would try whether we are Christ's disciples indeed, this must be the enquiry, Do we love him? But there was a special reason why Christ put in now to Peter. 1. His fall had given occasion to doubt of his love: "Peter, I have cause to suspect thy love; for if thou hadst loved me thou wouldst not have been ashamed and afraid to own me in my sufferings. How canst thou say thou lovest me, when thy heart was not with me?" Note, We must not reckon it an affront to have our sincerity questioned, when we ourselves have done that which makes it questionable; after a shaking fall, we must take heed of settling too soon, lest we settle upon a wrong bottom. The question is affecting; he does not ask, "Dost thou fear me? Dost thou honour me? Dost thou admire me?" but, "Dost thou love me? Give but proof of this, and the affront shall be passed by, and no more said of it." Peter had professed himself a penitent, witness his tears, and his return to the society of the disciples; he was now upon his probation as a penitent; but the question is not, "Simon, how much hast thou wept? how often hast thou fasted, and afflicted thy soul?" but, Dost thou love me? It is this that will make the other expressions of repentance acceptable. The great thing Christ eyes in penitents is their eyeing him in their repentance. Much is forgiven her, not because she wept much, but because she loved much. 2. His function would give occasion for the exercise of his love. Before Christ would commit his sheep to his care, he asked him, Lovest thou me? Christ has such a tender regard to his flock that he will not trust it with any but those that love him, and therefore will love all that are his for his sake. Those that do not truly love Christ will never truly love the souls of men, or will naturally care for their state as they should; nor will that minister love his work that does not love his Master. Nothing but the love of Christ will constrain ministers to go cheerfully through the difficulties and discouragements they meet with in their work, 2 Cor. v. 13, 14. But this love will make their work easy, and them in good earnest in it.

Secondly, Lovest thou me more than these? pleion touton. 1. "Lovest thou me more than thou lovest these, more than thou lovest these persons?" Dost thou love me more than thou dost James or John, thy intimate friends, or Andrew, thy own brother and companion: Those do not love Christ aright that do not love him better than the best friend they have in the world, and make it to appear whenever they stand in comparison or in competition. Or, "more than thou lovest these things, these boats and nets—more than all the pleasure of fishing, which some make a recreation of—more than the gain of fishing, which others make a calling of." Those only love Christ indeed that love him better than all the delights of sense and all the profits of this world. "Lovest thou me more than thou lovest these occupations thou art now employed in? If so, leave them, to employ thyself wholly in feeding my flock." So Dr. Whitby. 2. "Lovest thou me more than these love me, more than any of the rest of the disciples love me?" And then the question is intended to upbraid him with his vain-glorious boast, Though all men should deny thee, yet will not I. "Art thou still of the same mind?" Or, to intimate to him that he had now more reason to love him than any of them had, for more had been forgiven to him than to any of them, as much as his sin in denying Christ was greater than theirs in forsaking him. Tell me therefore which of them will love him most? Luke vii. 42. Note, We should all study to excel in our love to Christ. It is no breach of the peace to strive which shall love Christ best; nor any breach of good manners to go before others in this love.

Thirdly, The second and third time that Christ put this question, 1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. Though we cannot say, We love Christ more than others do, yet we shall be accepted if we can say, We love him indeed. 2. In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me—Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philo se—I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly?

(2.) Three times Peter returns the same answer to Christ: Yea, Lord, thou knowest that I love thee. Observe, [1.] Peter does not pretend to love Christ more than the rest of the disciples did. He is now ashamed of that rash word of his, Though all men deny thee, yet will not I; and he had reason to be ashamed of it. Note, Though we must aim to be better than others, yet we must, in lowliness of mind, esteem others better than ourselves; for we know more evil of ourselves than we do of any of our brethren. [2.] Yet he professes again and again that he loves Christ: "Yea, Lord, surely I love thee; I were unworthy to live if I did not." He had a high esteem and value for him, a grateful sense of his kindness, and was entirely devoted to his honour and interest; his desire was towards him, as one he was undone without; and his delight in him, as one he should be unspeakably happy in. This amounts to a profession of repentance for his sin, for it grieves us to have affronted one we love; and to a promise of adherence to him for the future Lord, I love thee, and will never leave thee. Christ prayed that his faith might not fail (Luke xxii. 32), and, because his faith did not fail, his love did not; for faith will work by love. Peter had forfeited his claim of relation to Christ. He was now to be re-admitted, upon his repentance. Christ puts his trial upon this issue: Dost thou love me? And Peter joins issue upon it: Lord, I love thee. Note, Those who can truly say, through grace, that they love Jesus Christ, may take the comfort of their interest in him, notwithstanding their daily infirmities. [3.] He appeals to Christ himself for the proof of it: Thou knowest that I love thee; and the third time yet more emphatically: Thou knowest all things, thou knowest that I love thee. He does not vouch his fellow-disciples to witness for him—they might be deceived in him; nor does he think his own word might be taken—the credit of that was destroyed already; but he calls Christ himself to witness, First, Peter was sure that Christ knew all things, and particularly that he knew the heart, and was a discerner of the thoughts and intents of it, ch. xvi. 30. Secondly, Peter was satisfied of this, that Christ, who knew all things, knew the sincerity of his love to him, and would be ready to attest it in his favour. It is a terror to a hypocrite to think that Christ knows all things; for the divine omniscience will be a witness against him. But it is a comfort to a sincere Christian that he has that to appeal to: My witness is in heaven, my record is on high. Christ knows us better than we know ourselves. Though we know not our own uprightness, he knows it. [4.] He was grieved when Christ asked him the third time, Lovest thou me? v. 17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent. Thou shalt be ashamed, when I am pacified towards thee. Secondly, Because it put him in fear lest his Master foresaw some further miscarriage of his, which would be as great a contradiction to this profession of love to him as the former was. "Surely," thinks Peter, "my Master would not thus put me upon the rack if he did not see some cause for it. What would become of me if I should be again tempted?" Godly sorrow works carefulness and fear, 2 Cor. vii. 11.

(3.) Three times Christ committed the care of his flock to Peter: Feed my lambs; feed my sheep; feed my sheep. [1.] Those whom Christ committed to Peter's care were his lambs and his sheep. The church of Christ is his flock, which he hath purchased with his own blood (Acts xx. 28), and he is the chief shepherd of it. In this flock some are lambs, young and tender and weak, others are sheep, grown to some strength and maturity. The Shepherd here takes care of both, and of the lambs first, for upon all occasions he showed a particular tenderness for them. He gathers the lambs in his arms, and carries them in his bosom. Isa. xl. 11. [2.] The charge he gives him concerning them is to feed them. The word used in v. 15, 17, is boske, which strictly signifies to give them food; but the word used in v. 16 is poimaine, which signifies more largely to do all the offices of a shepherd to them: "Feed the lambs with that which is proper for them, and the sheep likewise with food convenient. The lost sheep of the house of Israel, seek and feed them, and the other sheep also which are not of this fold." Note, It is the duty of all Christ's ministers to feed his lambs and sheep. Feed them, that is, teach them; for the doctrine of the gospel is spiritual food. Feed them, that is, "Lead them to the green pastures, presiding in their religious assemblies, and ministering all the ordinances to them. Feed them by personal application to their respective state and case; not only lay meat before them, but feed those with it that are wilful and will not, or weak and cannot feed themselves." When Christ ascended on high, he gave pastors, left his flock with those that loved him, and would take care of them for his sake. [3.] But why did he give this charge particularly to Peter? Ask the advocates for the pope's supremacy, and they will tell you that Christ hereby designed to give to Peter, and therefore to his successors, and therefore to the bishops of Rome, an absolute dominion and headship over the whole Christian church as if a charge to serve the sheep gave a power to lord it over all the shepherds; whereas, it is plain, Peter himself never claimed such a power, nor did the other disciples ever own it in him. This charge given to Peter to preach the gospel is by a strange artifice made to support the usurpation of his pretended successors, that fleece the sheep, and, instead of feeding them, feed upon them. But the particular application to Peter here was designed, First, To restore him to his apostleship, now that he repented of his abjuration of it, and to renew his commission, both for his own satisfaction, and for the satisfaction of his brethren. A commission given to one convicted of a crime is supposed to amount to a pardon; no doubt, this commission given to Peter was an evidence that Christ was reconciled to him else he would never have reposed such a confidence in him. Of some that have deceived us we say, "Though we forgive them, we will never trust them;" but Christ, when he forgave Peter, trusted him with the most valuable treasure he had on earth. Secondly, It was designed to quicken him to a diligent discharge of his office as an apostle. Peter was a man of a bold and zealous spirit, always forward to speak and act, and, lest he should be tempted to take upon him the directing of the shepherds, he is charged to feed the sheep, as he himself charges all the presbyters to do, and not to lord it over God's heritage, 1 Pet. v. 2, 3. If he will be doing, let him do this, and pretend no further. Thirdly, What Christ said to him he said to all his disciples; he charged them all, not only to be fishers of men (though that was said to Peter, Luke v. 10), by the conversion of sinners, but feeders of the flock, by the edification of saints.

II. Christ, having thus appointed Peter his doing work, next appoints him his suffering work. Having confirmed to him the honour of an apostle, he now tells him of further preferment designed him—the honour of a martyr. Observe,

1. How his martyrdom is foretold (v. 18): Thou shalt stretch forth thy hands, being compelled to it, and another shall gird thee (as a prisoner that is pinioned) and carry thee whither naturally thou wouldest not.

(1.) He prefaces the notice he gives to Peter of his sufferings with a solemn asseveration, Verily, verily, I say unto thee. It was not spoken of as a thing probable, which perhaps might happen, but as a thing certain, I say it to thee. "Others, perhaps, will say to thee, as thou didst to me, This shall not be unto thee; but I say it shall." As Christ foresaw all his own sufferings, so he foresaw the sufferings of all his followers, and foretold them, though not in particular, as to Peter, yet in general, that they must take up their cross. Having charged him to feed his sheep, he bids him not to expect ease and honour in it, but trouble and persecution, and to suffer ill for doing well.

(2.) He foretels particularly that he should die a violent death, by the hands of an executioner. The stretching out of his hands, some think, points at the manner of his death by crucifying; and the tradition of the ancients, if we may rely upon that, informs us that Peter was crucified at Rome under Nero, A.D. 68, or, as others say, 79. Others think it points at the bonds and imprisonments which those are hampered with that are sentenced to death. The pomp and solemnity of an execution add much to the terror of death, and to any eye of sense make it look doubly formidable. Death, in these horrid shapes, has often been the lot of Christ's faithful ones, who yet have overcome it by the blood of the Lamb. This prediction, though pointing chiefly at his death, was to have its accomplishment in his previous sufferings. It began to be fulfilled presently, when he was imprisoned, Acts vi. 3; v. 18; xii. 4. No more is implied here in his being carried whither he would not than that it was a violent death that he should be carried to, such a death as even innocent nature could not think of without dread, nor approach without some reluctance. He that puts on the Christian does not put off the man. Christ himself prayed against the bitter cup. A natural aversion to pain and death is well reconcileable with a holy submission to the will of God in both. Blessed Paul, though longing to be unloaded, owns he cannot desire to be unclothed, 2 Cor. v. 4.

(3.) He compares this with his former liberty. "Time was when thou knewest not any of these hardships, thou girdest thyself, and walkedst whither thou wouldest." Where trouble comes we are apt to aggravate it with this, that it has been otherwise; and to fret the more at the grievances of restraint, sickness, and poverty, because we have known the sweets of liberty, health, and plenty, Job xxix. 2; Ps. xlii. 4. But we may turn it the other way, and reason thus with ourselves: "How many years of prosperity have I enjoyed more than I deserved and improved? And, having received good, shall I not receive evil also?" See here, [1.] What a change may possibly be made with us, as to our condition in this world! Those that have girded themselves with strength and honour, and indulged themselves in the greatest liberties, perhaps levities, may be reduced to such circumstances as are the reverse of all this. See 1 Sam. ii. 5. [2.] What a change is presently made with those that leave all to follow Christ! They must no longer gird themselves, but he must gird them! and must no longer walk whither they will, but whither he will. [3.] What a change will certainly be made with us if we should live to be old! Those who, when they were young, had strength of body and vigour of mind, and could easily go through business and hardship, and take the pleasures they had a mind to, when they shall be old, will find their strength gone, like Samson, when his hair was cut and he could not shake himself as at other times.

(4.) Christ tells Peter he should suffer thus in his old age. [1.] Though he should be old, and in the course of nature not likely to live long, yet his enemies would hasten him out of the world violently when he was about to retire out of it peaceably, and would put out his candle when it was almost burned down to the socket. See 2 Chron. xxxvi. 17. [2.] God would shelter him from the rage of his enemies till he should come to be old, that he might be made the fitter for sufferings, and the church might the longer enjoy his services.

2. The explication of this prediction (v. 19), This spoke he to Peter, signifying by what death he should glorify God, when he had finished his course. Observe, (1.) That it is not only appointed to all once to die, but it is appointed to each what death he shall die, whether natural or violent, slow or sudden, easy or painful. When Paul speaks of so great a death, he intimates that there are degrees of death; there is one way into the world, but many ways out, and God has determined which way we should go. (2.) That it is the great concern of every good man, whatever death he dies, to glorify God in it; for what is our chief end but this, to die to the Lord, at the word of the Lord? When we die patiently, submitting to the will of God,—die cheerfully, rejoicing in hope of the glory of God,—and die usefully, witnessing to the truth and goodness of religion and encouraging others, we glorify God in dying: and this is the earnest expectation and hope of all good Christians, as it was Paul's, that Christ may be magnified in them living and dying, Phil. i. 20. (3.) That the death of the martyrs was in a special manner for the glorifying of God. The truths of God, which they died in the defence of, are hereby confirmed. The grace of God, which carried them with so much constancy through their sufferings, is hereby magnified. And the consolations of God, which have abounded towards them in their sufferings, and his promises, the springs of their consolations, have hereby been recommended to the faith and joy of all the saints. The blood of the martyrs has been the seed of the church, and the conversion and establishment of thousands. Precious therefore in the sight of the Lord is the death of his saints, as that which honours him; and those who thereby at such an expense honour him he will honour.

3. The word of command he gives him hereupon: When he had spoken thus, observing Peter perhaps to look blank upon it, he saith unto him, Follow me. Probably he rose from the place where he had sat at dinner, walked off a little, and bade Peter attend him. This word, Follow me, was (1.) A further confirmation of his restoration to his Master's favour, and to his apostleship; for Follow me was the first call. (2.) It was an explication of the prediction of his sufferings, which perhaps Peter at first did not fully understand, till Christ gave him that key to it, Follow me: "Expect to be treated as I have been, and to tread the same bloody path that I have trodden before thee; for the disciple is not greater than his Lord." (3.) It was to excite him to, and encourage him in, faithfulness and diligence in his work as an apostle. He had told him to feed his sheep, and let him set his Master before him as an example of pastoral care: "Do as I have done." Let the under-shepherds study to imitate the Chief Shepherd. They had followed Christ while he was here upon earth, and now that he was leaving them he still preaches the same duty to them, though to be performed in another way, Follow me; still they must follow the rules he had given them and the example he had set them. And what greater encouragement could they have than this, both in services and in sufferings? [1.] That herein they did follow him, and it was their present honour; who would be ashamed to follow such a leader? [2.] That hereafter they should follow him, and that would be their future happiness; and so it is a repetition of the promise Christ had given Peter (ch. xiii. 36), Thou shalt follow me afterwards. Those that faithfully follow Christ in grace shall certainly follow him to glory.

Christ's Conference with Peter; Conclusion of John's Gospel.

20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 21 Peter seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die: 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? 24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. 25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

In these verses, we have,

I. The conference Christ had with Peter concerning John, the beloved disciple, in which we have,

1. The eye Peter cast upon him (v. 20): Peter, in obedience to his Master's orders, followed him, and turning about, pleased with the honours his Master now did him, he sees the disciple whom Jesus loved following likewise. Observe here, (1.) How John is described. He does not name himself, as thinking his own name not worthy to be preserved in these records; but gives such a description of himself as sufficiently informs us whom he meant, and withal gives us a reason why he followed Christ so closely. He was the disciple whom Jesus loved, for whom he had a particular kindness above the rest; and therefore you cannot blame him for coveting to be as much as possible within hearing of Christ's gracious words during those few precious minutes with which Christ favoured his disciples. It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter (ch. xiii. 24), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness. Then John was in the favourite's place, lying in Christ's bosom, and he improved the opportunity to oblige Peter. And now that Peter was in the favourite's place, called to take a walk with Christ, he thought himself bound in gratitude to put such a question for John as he thought would oblige him, we all being desirous to know things to come. Note, As we have interest at the throne of grace, we should improve it for the benefit of one another. Those that help us by their prayers at one time should be helped by us with ours at another time. This is the communion of saints. (2.) What he did: he also followed Jesus, which shows how well he loved his company; where he was there also would this servant of his be. When Christ called Peter to follow him, it looked as if he designed to have some private talk with him; but such an affection John had to his Master that he would rather do a thing that seemed rude than lose the benefit of any of Christ's discourse. What Christ said to Peter he took as said to himself; for that word of command, Follow me, was given to all the disciples. At least he desired to have fellowship with those that had fellowship with Christ, and to accompany those that attended him. The bringing of one to follow Christ should engage others. Draw me and we will run after thee, Cant. i. 4. (3.) The notice Peter took of it: He, turning about, seeth him. This may be looked upon either, [1.] As a culpable diversion from following his Master; he should have been wholly intent upon that, and have waited to hear what Christ had further to say to him, and then was he looking about him to see who followed. Note, The best men find it hard to attend upon the Lord without distraction, hard to keep their minds so closely fixed as they should be in following Christ: and a needless and unseasonable regard to our brethren often diverts us from communion with God. Or, [2.] As a laudable concern for his fellow-disciples. He was not so elevated with the honour his Master did him, in singling him out from the rest, as to deny a kind look to one that followed. Acts of love to our brethren must go along with actings of faith in Christ.

2. The enquiry Peter made concerning him (v. 21): "Lord, and what shall this man do? Thou hast told me my work-to feed the sheep; and my lot—to be carried whither I would not. What shall be his work, and his lot?" Now this may be taken as the language, (1.) Of concern for John, and kindness to him: "Lord, thou showest me a great deal of favour. Here comes thy beloved disciple, who never forfeited thy favour, as I have done; he expects to be taken notice of; hast thou nothing to say to him? Wilt thou not tell how he must be employed, and how he must be honoured?" (2.) Or of uneasiness at what Christ had said to him concerning his sufferings: "Lord, must I alone be carried whither I would not? Must I be marked out to be run down, and must this man have no share of the cross?" It is hard to reconcile ourselves to distinguishing sufferings, and the troubles in which we think we stand alone. (3.) Or of curiosity, and a fond desire of knowing things to come, concerning others, as well as himself. It seems, by Christ's answer, there was something amiss in the question. When Christ had given him the charge of such a treasure, and the notice of such a trial, it had well become him to have said, "Lord, and what shall I do then to approve myself faithful to such a trust, in such a trial? Lord, increase my faith. As my day is, let my strength be." But instead of this, [1.] He seems more concerned for another than for himself. So apt are we to be busy in other men's matters, but negligent in the concerns of our own souls-quick-sighted abroad, but dim-sighted at home-judging others, and prognosticating what they will do, when we have enough to do to prove our own work, and understand our own way. [2.] He seems more concerned about events than about duty. John was younger than Peter, and, in the course of nature, likely to survive him: "Lord," says he, "what times shall he be reserved for?" Whereas, if God by his grace enable us to persevere to the end, and finish well, and get safely to heaven, we need not ask, "What shall be the lot of those that shall come after us?" Is it not well if peace and truth be in my days? Scripture-predictions must be eyed for the directing of our consciences, not the satisfying of our curiosity.

3. Christ's reply to this enquiry (v. 22), "If I will that he tarry till I come, and do not suffer as thou must, what is that to thee. Mind thou thy own duty, the present duty, follow thou me."

(1.) There seems to be here an intimation of Christ's purpose concerning John, in two things:—[1.] That he should not die a violent death, like Peter, but should tarry till Christ himself came by a natural death to fetch him to himself. The most credible of the ancient historians tell us that John was the only one of all the twelve that did not actually die a martyr. He was often in jeopardy, in bonds and banishments; but at length died in his bed in a good old age. Note, First, At death Christ comes to us to call us to account; and it concerns us to be ready for his coming. Secondly, Though Christ calls out some of his disciples to resist unto blood, yet not all. Though the crown of martyrdom is bright and glorious, yet the beloved disciple comes short of it. [2.] That he should not die till after Christ's coming to destroy Jerusalem: so some understand his tarrying till Christ comes. All the other apostles died before that destruction; but John survived it many years. God wisely so ordered it that one of the apostles should live so long as to close up the canon of the New Testament, which John did solemnly (Rev. xxii. 18), and to obviate the design of the enemy that sowed tares even before the servants fell asleep. John lived to confront Ebion, and Cerinthus, and other heretics, who rose betimes, speaking perverse things.

(2.) Others think that it is only a rebuke to Peter's curiosity, and that his tarrying till Christ's second coming is only the supposition of an absurdity: "Wherefore askest thou after that which is foreign and secret? Suppose I should design that John should never die, what does that concern thee? It is nothing to thee, when or where, or how, John must die. I have told thee how thou must die for thy part; it is enough for thee to know that, Follow thou me." Note, It is the will of Christ that his disciples should mind their own present duty, and not be curious in their enquiries about future events, concerning either themselves or others. [1.] There are many things we are apt to be solicitous about that are nothing to us. Other people's characters are nothing to us; it is out of our line to judge them, Rom. xiv. 4. Whatsoever they are, saith Paul, it makes no matter to me. Other people's affairs are nothing to us to intermeddle in; we must quietly work, and mind our own business. Many nice and curious questions are put by the scribes and disputers of this world concerning the counsels of God, and the state of the invisible world, concerning which we may say, What is this to us? What do you think will become of such and such? is a common question, which may easily be answered with another: What is that to me? To his own Master he stands or falls. What is it to us to know the times and the seasons? Secret things belong not to us. [2.] The great thing that is all in all to us is duty, and not event; for duty is ours, events are God's-our own duty, and not another's; for every one shall bear his own burden—our present duty, and not the duty of the time to come; for sufficient to the day shall be the directions thereof: a good man's steps are ordered by the Lord, (Ps. xxxvii. 23); he is guided step by step. Now all our duty is summed up in this one of following Christ. We must attend his motions, and accommodate ourselves to them, follow him to do him honour, as the servant his master; we must walk in the way in which he walked, and aim to be where he is. And, if we will closely attend to the duty of following Christ, we shall find neither heart nor time to meddle with at which does not belong to us.

4. The mistake which arose from this saying of Christ, that that disciple should not die, but abide with the church to the end of time; together with the suppressing of this motion by a repetition of Christ's words, v. 23. Observe here,

(1.) The easy rise of a mistake in the church by misconstruing the sayings of Christ, and turning a supposition to a position. Because John must not die a martyr, they conclude he must not die at all.

[1.] They were inclined to expect it because they could not choose but desire it. Quod volumus facile crediumus—We easily believe what we wish to be true. For John to abide in the flesh when the rest were gone, and to continue in the world till Christ's second coming, they think, will be a great blessing to the church, which in every age might have recourse to him as an oracle. When they must lose Christ's bodily presence, they hope they shall have that of his beloved disciple; as if that must supply the want of his, forgetting that the blessed Spirit, the Comforter, was to do that. Note, We are apt to dote too much on men and means, instruments and external helps, and to think we are happy if we may but have them always with us; whereas God will change his workmen, and yet carry on his work, that the excellency of the power may be of God, and not of men. There is no need of immortal ministers to be the guides of the church, while it is under the conduct of an eternal Spirit.

[2.] Perhaps they were confirmed in their expectations when they now found that John survived all the rest of the apostles. Because he lived long, they were ready to think he should live always; whereas that which waxeth old is ready to vanish away, Heb. viii. 13.

[3.] However, it took rise from a saying of Christ's, misunderstood, and then made a saying of the church. Hence learn, First, The uncertainty of human tradition, and the folly of building our faith upon it. Here was a tradition, an apostolical tradition, a saying that went abroad among the brethren. It was early; it was common; it was public; and yet it was false. How little then are those unwritten traditions to be relied upon which the council of Trent hath decreed to be received with a veneration and pious affection equal to that which is owing to the holy scripture. Here was a traditional exposition of scripture. No new saying of Christ's advanced, but only a construction put by the brethren upon what he did really say, and yet it was a misconstruction. Let the scripture be its own interpreter and explain itself, as it is in a great measure its own evidence and proves itself, for it is light. Secondly, The aptness of men to misinterpret the sayings of Christ. The grossest errors have sometimes shrouded themselves under the umbrage of incontestable truths; and the scriptures themselves have ben wrested by the unlearned and unstable. We must not think it strange if we hear the sayings of Christ misinterpreted, quoted to patronise the errors of antichrist, and the impudent doctrine of transubstantiation—for instance, pretending to build upon that blessed word of Christ, This is my body.

(2.) The easy rectifying of such mistakes, by adhering to the word of Christ, and abiding by that. So the evangelist here corrects and controls that saying among the brethren, by repeating the very words of Christ. He did not say that the disciple should not die. Let us not say so then; but he said, If I will that he tarry till I come, what is that to thee? He said so, and no more. Add thou not unto his words. Let the words of Christ speak for themselves, and let no sense be put upon them but what is genuine and natural; and in that let us agree. Note, The best end of men's controversies would be to keep to the express words of scripture, and speak, as well as think, according to that word, Isa. viii. 20. Scripture language is the safest and most proper vehicle of scripture truth: the words which the Holy Ghost teacheth, 1 Cor. ii. 13. As the scripture itself, duly attended to, is the best weapon wherewith to wound all dangerous errors (and therefore deists, Socinians, papists, and enthusiasts do all they can to derogate the authority of scripture), so the scripture itself, humbly subscribed to, is the best weapon-salve to heal the wounds that are made by different modes of expression concerning the same truths. Those that cannot agree in the same logic and metaphysics, and the propriety of the same terms of air, and the application of them, may yet agree in the same scripture terms, and then may agree to love one another.

II. We have here the conclusion of this gospel, and with it of the evangelical story, v. 24, 25. This evangelist ends not so abruptly as the other three did, but with a sort of cadency.

1. This gospel concludes with an account of the author or penman of it, connected by a decent transition to that which went before (v. 24): This is the disciple which testifies of these things to the present age, and wrote these things for the benefit of posterity, even this same that Peter and his Master had that conference about in the foregoing verses—John the apostle. Observe here, (1.) Those who wrote the history of Christ were not ashamed to put their names to it. John here does in effect subscribe his name. As we are sure who was the author of the first five books of the Old Testament, which were the foundation of that revelation, so we are sure who were the penmen of the four gospels and the Acts, the pentateuch of the New Testament. The record of Christ's life and death is not the report of we know not who, but was drawn up by men of known integrity, who were ready not only to depose it upon oath, but, which was more, to seal it with their blood. (2.) Those who wrote the history of Christ wrote upon their own knowledge, not by hearsay, but what they themselves were eye and ear witnesses of. The penman of this history was a disciple, a beloved disciple, one that had leaned on Christ's breast, that had himself heard his sermons and conferences, had seen his miracles, and the proofs of his resurrection. This is he who testifies what he was well assured of. (3.) Those who wrote the history of Christ, as they testified what they had seen, so they wrote what they had first testified. It was published by word of mouth, with the greatest assurance, before it was committed to writing. They testified it in the pulpit, testified it at the bar, solemnly averred it, stedfastly avowed it, not as travellers give an account of their travels, to entertain the company, but as witnesses upon oath give account of what they know in a matter of consequence, with the utmost caution and exactness, to found a verdict upon. What they wrote they wrote as an affidavit, which they would abide by. Their writings are standing testimonies to the world of the truth of Christ's doctrine, and will be testimonies either for us or against us according as we do or do not receive it. (4.) It was graciously appointed, for the support and benefit of the church, that the history of Christ should be put into writing, that it might with the greater fulness and certainty spread to every place, and last through every age.

2. It concludes with an attestation of the truth of what had been here related: We know that his testimony is true. This may be taken either, (1.) As expressing the common sense of mankind in matters of this nature, which is, that the testimony of one who is an eye-witness, is of unspotted reputation, solemnly deposes what he has seen, and puts it into writing for the greater certainty, is an unexceptionable evidence. We know, that is, All the world knows, that the testimony of such a one is valid, and the common faith of mankind requires us to give credit to it, unless we can disprove it; and in other cases verdict and judgment are given upon such testimonies. The truth of the gospel comes confirmed by all the evidence we can rationally desire or expect in a thing of this nature. The matter of fact, that Jesus did preach such doctrines, and work such miracles, and rise from the dead, is proved, beyond contradiction, by such evidence as is always admitted in other cases, and therefore to the satisfaction of all that are impartial; and then let the doctrine recommend itself, and let the miracles prove it to be of God. Or, (2.) As expressing the satisfaction of the churches at that time concerning the truth of what is here related. Some take it for the subscription of the church of Ephesus, others of the angels or ministers of the churches of Asia to this narrative. Not as if an inspired writing needed any attestation from men, or could thence receive any addition to its credibility; but hereby they recommended it to the notice of the churches, as an inspired writing, and declared the satisfaction they received by it. Or, (3.) As expressing the evangelist's own assurance of the truth of what he wrote, like that (ch. xix. 35), He knows that he saith true. He speaks of himself in the plural number, We know, not for majesty-sake, but for modesty-sake, as 1 John i. 1, That which we have seen; and 2 Pet. i. 16. Note, The evangelists themselves were entirely satisfied of the truth of what they have testified and transmitted to us. They do not require us to believe what they did not believe themselves; no, they knew that their testimony was true, for they ventured both this life and the other upon it; threw away this life, and depended upon another, on the credit of what they spoke and wrote.

3. It concludes with an et cetera, with a reference to many other things, very memorable, said and done by our Lord Jesus, which were well known by many then living, but not thought fit to be recorded for posterity, v. 25. There were many things very remarkable and improvable, which, if they should be written at large, with the several circumstances of them, even the world itself, that is, all the libraries in it, could not contain the books that might be written. Thus he concludes like an orator, as Paul (Heb. xi. 32), What shall I more say? For the time would fail me. If it be asked why the gospels are not larger, why they did not make the New Testament history as copious and as long as the Old, it may be answered,

(1.) It was not because they had exhausted their subject, and had nothing more to write that was worth writing; no, there were many of Christ's sayings and doings not recorded by any of the evangelists, which yet were worthy to be written in letter of gold. For, [1.] Every thing that Christ said and did was worth our notice, and capable of being improved. He never spoke an idle word, nor did an idle thing; nay, he never spoke nor did any thing mean, or little, or trifling, which is more than can be said of the wisest or best of men. [2.] His miracles were many, very many, of many kinds, and the same often repeated, as occasion offered. Though one true miracle might perhaps suffice to prove a divine commission, yet the repetition of the miracles upon a great variety of persons, in a great variety of cases, and before a great variety of witnesses, helped very much to prove them true miracles. Every new miracle rendered the report of the former the more credible; and the multitude of them renders the whole report incontestable. [3.] The evangelists upon several occasions give general accounts of Christ's preaching and miracles, inclusive of many particulars, as Matt. iv. 23, 24; ix. 35; xi. 1; xiv. 14, 36; xv. 30; xix. 2; and many others. When we speak of Christ, we have a copious subject before us; the reality exceeds the report, and, after all, the one half is not told us. St. Paul quotes one of Christ's sayings, which is not recorded by any of the evangelists (Acts xx. 35), and doubtless there were many more. All his sayings were apophthegms.

(2.) But it was for these three reasons:— [1.] Because it was not needful to write more. This is implied here. There were many other things, which were not written because there was no occasion for writing them. What is written is a sufficient revelation of the doctrine of Christ and the proof of it, and the rest was but to the same purport. Those that argue from this against the sufficiency of the scripture as the rule of our faith and practice, and for the necessity of unwritten traditions, ought to show what there is in the traditions they pretend to be perfective of the written word; we are sure there is that which is contrary to it, and therefore reject them. By these therefore let us be admonished, for of making many books there is no end, Eccl. xii. 12. If we do not believe and improve what is written, neither should we if there had been much more. [2.] It was not possible to write all. It was possible for the Spirit to indite all, but morally impossible for the penmen to pen all. The world could not contain the books. It is a hyperbole common enough and justifiable, when no more is intended than this, that it would fill a vast and incredible number of volumes. It would be such a large and overgrown history as never was; such as would jostle out all other writings, and leave us no room for them. What volumes would be filled with Christ's prayers, had we the record of all those he made, when he continued all night in prayer to God, without any vain repetitions? Much more if all his sermons and conferences were particularly related, his miracles, his cures, all his labours, all his sufferings; it would have been an endless thing. [3.] It was not advisable to write much; for the world, in a moral sense, could not contain the books that should be written. Christ said not what he might have said to his disciples, because they were not able to bear it; and for the same reason the evangelists wrote not what they might have written. The world could not contain, choresai. It is the word that is used, ch. viii. 37, "My word has no place in you." They would have been so many that they would have found no room. All people's time would have been spent in reading, and other duties would thereby have been crowded out. Much is overlooked of what is written, much forgotten, and much made the matter of doubtful disputation; this would have been the case much more if there had been such a world of books of equal authority and necessity as the whole history would have swelled to; especially since it was requisite that what was written should be meditated upon and expounded, which God wisely thought fit to leave room for. Parents and ministers, in giving instruction, must consider the capacities of those they teach, and, like Jacob, must take heed of over-driving. Let us be thankful for the books that are written, and not prize them the less for their plainness and brevity, but diligently improve what God has thought fit to reveal, and long to be above, where our capacities shall be so elevated and enlarged that there will be no danger of their being over-loaded.

The evangelist, concluding with Amen, thereby sets to his seal, and let us set to ours, an Amen of faith, subscribing to the gospel, that it is true, all true; and an Amen of satisfaction in what is written, as able to make us wise to salvation. Amen; so be it. <<<

Unabridged

CHAP. XXI.

SOme have been of opinion that this Chapter was not written by John (becauſe he concluded his Hiſtory in the end of the laſt Chapter) but added by ſome other, as the laſt Chapter of Deuteronomy was to Moſes his writings. Theſe ſhould have obſerved that in the former Chapter thoſe arguments only are ſet down by the Evangeliſt, that fell out at Jeruſalem for the manifeſtation of Chriſts reſurrection: as in this Chapter thoſe, whereby he approved the truth of his reſurrection in Galilee alſo, according to his promiſe, 2 Tim. 2 8. Mat. 26.32. that they might believe and remember that Jeſus Chriſt of the ſeed of David was verily raiſed from the dead according to the Goſpel: this being a doctrine of greateſt conſequence and comfort, 1 Cor. 15.5, &c. Peter thought himſelf ſufficiently aſſured of it, and therefore ſaid, I go a fiſhing; but he was deceived, and needed further confirmation.

Verſe 2. Cum boni, cum probi cocunt cū pij, oum caſti congregantur, non eſt fact to duenda ſed. uria, & e contrario illis nomen factionis accommodandum, &c. [illegible: 1 letter]ert. Apoſ. a lver. gent. c. 39. There were met together Simon, &c.] When good and godly men meet, when chaſt and honeſt people aſſemble together, it is not to be called a faction, but a Court rather, ſaith Tertullian. Thoſe are a faction, that conſpire againſt good men: The ſociety of ſuch is like the flime and filth that is congealed, where many toads and other vermine joyn together. God dwels in the Aſſembly of Saints: ſhall we, like Stoicks ſtie up our ſelves, and not daily runne into their company? He that comes, when o[illegible: 1 letter]ntmeats and ſweet ſpices are ſtirring, doth carry away ſome of the ſweet ſavour, though he think not of it: ſo here. See Prov. 13.20.

Verſe 3. I goe a fiſhing, &c.] Being not yet employ'd in the publike miniſtery, Re[illegible: 1 letter]age[illegible: 2 letters]utus gets. Ovid. he would not be idle, and that he might not be chargable to the Church. This life is in Iſaiah called, The life of our hands, becauſe it is to be maintained by the labour of our hands. We are to earn ere we eat, 2 Theſſ. 3.

And that night they caught nothing.] Labour we never ſo hard, unleſſe God bleſſe it, and ſtop that hole in the bottom of the bag, Hag. 1.1. thoſe ſecret iſſues and drains of expence, at which mens eſtates run out, we ſhall be forced to ſay with Severus the Emperour, Spartian. Omnia fui, & nihil profuit.

Verſe 4. Pſul 30.5. But when the morning.] Mourning laſteth but till morning. Flebile principium melior fortunaa ſequetur, ſaid Q. Elizabeth, Ovid. when ſhe was to be ſent to the Tower.

Verſe 5. Children, have ye any meat?] This he ſaith, as ſeeming to be ſome houſ-keeper, who paſſing by fiſhermen, cals to them, as willing to buy their fiſh, for the uſe of his family. Galeacius Caracciolus, His life by Croſhaw. Galeacius Caracciolus, that noble Marques of Vico (that left all for Chriſt, preferring the bleſſing of God before the worlds warm Sun) would goe into the market at Geneva and cater for his houſhold; grieving for nothing more, then that he had not wherewithall to keep a better houſe, for the relief of the poor: And in that reſpect only, he wiſhed himſelf as great a man at Geneva, as he was in Italy.

Verſe 6. Caſt the net on the right ſide, &c.] This counſell he gives as a ſtranger, who haply might ſee a confluence of fiſh there, being on the ſhore, which they in the ſhip faw not. They obey him therefore, as content to loſe one labour more, if it muſt be ſor they knew not what another draught might produce. It is good to be doing in Gods way: ſooner or later ſucceſſe will enſue. Binde not the Lord to a day, wake not my beloved, till he pleaſe: he will pay us for all our pains and patience. Conſider but our 1. diſtance, 2. dependance, and we will wait.

Verſe 7. Therefore that Diſciple, &c.] Now they ſee the cauſe why, till then, they caught nothing, was, that they might the better know him to be the Lord. God will one day let us ſee, that he in very faith fulneſſe afflicts us; and that however it ſeem ſo for a ſeaſon, it is not in vain to have ſought his face. John knew not our Saviour by ſight here, but by the multitude of fiſhes that came to hand, by his direction. The Rochellers might eaſily ſee as much, when they were miraculouſly relieved by that ſhoal of ſhel-fiſh caſt upon their ſhore in a ſtrait ſiege, Act and Mon. whereby their City was miraculouſly preſerved.

Verſe 8. And the other Diſciples came, &c.] They came all to Chriſt, but Peter ſooner: he caſt away all care of his fiſh, having the Lord to go to. It is beſt to be firſt and forwardeſt in a good matter; not only to make a ſhift to get into heaven, but to have an abundant entrance thereinto, to come bravely into the haven, 2 Pet 1, [illegible: 1 letter], 11. by adding one grace to another, as Peter hath it. It is a low and unworthy ſtrain in ſome (ſaith One) to labour after no more grace, then will keep life and ſoul together, that is, ſoul and hell aſunder. But that man for heaven, and heaven for him, that ſets up for his mark, The reſurrection of the dead, Phil. 3.11. that is, by a Metonymie of the ſubject for the adjunct, that perfection of holineſſe that accompanieth the ſtate of the reſurrection. Paul was, Inſatiabilis Dei cultor, faith Chryſoſtome.

Verſe 9. And fiſh laid thereon, and bread.] A feaſt of Chriſts own providing; to aſſure them that they ſhould never want neceſſaries: ſuperfluities they may want without prejudice. Nature is content with a little, grace with leſſe. Luther dined oft with an herring, Junius with an egg; as knowing, that they were not to live to eat, but to eat to live. Ill doth it become a ſervant of the higheſt, to be a ſlave to his palate. Epicurus dum palato quid ſit optimum judicat, coeli palatium non ſuſpexit, ſaith Ennius.

Verſe 10. Which ye have now caught.] He ſaith not, which I have cauſed you to catch. God is pleaſed to ſay, for our encouragement, that we doe ſuch and ſuch good works, when it is he that doth all our works in us, and for us. Certum eſt nos facere quod facimus, ſed ille facit ut faeciamus, Aug. The bowles of the Candle-ſtick had no oyl, but that which dropped from the olive-branches.

Verſe 11. Yet was not the net broke.] When God will bleſſe a man, all ſecond cauſes ſhall cooperate and contribute their help. Poſtquam Deo re onciltatus me ac mea regna (prob dolor) Rom. ſubjeci eccieſiae, nulla mihi pro pera, ſed omnia contraria advenerunt, Joh. Rex. As when he will croſſe us, the ſtrongeſt ſinew in the arms of fleſh ſhall crack, our likelieſt projects miſcarry: he will curſe our bleſſings, blaſt our proceedings, as King John confeſſed. Ever ſince I was aſſoyled, and ſubjected to the ſea of Rome, I never prospered. Oto, one of the Popes Muſcipulatores, Mice-catchers, as the Story cals them, ſent hither by Gregory 9. after three years raking together of money by moſt deteſtable arts, at laſt departing hence, he left not ſo much money in the Kingdom, as he either carried with him, or ſent to Rome before him. Such notable fiſhers are Peters pretended ſucceſſours: all is fiſh with them, that comes to net.

Verſe 12. None of the Diſciples durſt ask him.] They were aſhamed to move further Queſtion in that that was to them all ſo evident. Neither yet may we imagine that they ſate ſilent all dinner while in their Maſters preſence, Turcae perpetuā ſitentium tenēt, ut muti. [illegible: 1 letter]uſp. de Caeſario p. 475. as Monks and Turks uſe to do; but that, although they were abaſhed to ask him who he was, yet they both asked and anſwered many other more profitable Queſtions. Our Saviour never came to any mans table, but he beſprinkled the diſhes with the ſalt of ſavoury diſcourſe: So ſhould we, but ſo (alas) we doe not. Plato and Xenophon thought it fit and profitable, that mens ſpeeches at meals, ſhould be written. And if chriſtians ſhould ſo doe, what kinde of books would they be?

Verſe 13. Taketh bread and giveth them.] As his manner was before his death, and with his uſuall form of Grace before meat, Luk. 14.35. by the which thoſe two, that had his company to Emaus, knew him. Thoſe that receive not the creatures with thankeſgiving, 1 Tim. 4.4. are worſe then Heathens. The Greek word for a dinner comes of another word that ſignifieth prayers, which they uſually premiſed to their repaſts. Heſiod gives this precept, [non-Latin text not transcribed] à precibus quas praemitae. bant [non-Latin text not transcribed] 1 Sam. 9.13. [non-Latin text not transcribed]. Eat not of a diſh that hath not firſt been offered in ſacrifice. An elegant and a pious precept, faith Melancthon, drawn no doubt from the holy Patriarchs. The people would not taſte of their good chear, till Samuel had bleſſed it. And Moſes bad them, Eat and drink before the Lord. Mine Oxen and fatlings are prepared, ſaith that King, Mat. 22.4. It is in the originall, are ſacrificed. So was Nebuchadnezzars good chear, which therefore Daniel would not taſte of.

Verſe 14. This is now the third time, &c.] Adam died, and we hear no more of him: not ſo the ſecond Adam, If a man die, ſhall he live again? Job 14.14. Not till the generall reſurrection ſurely. Many devices there are in the mindes of ſome, that there ſhall be a firſt reſurrection of the Martyrs only, Iohnſt. de nat. Conſtant. and that they ſhall raign on earth a thouſand years. Alſted ſaith, this thouſand years ſhall begin in the year 1694. But theſe, ſaith a Divine, Cotton upon the ſeven viols. are but the miſtakes of ſome high expreſſions in Scripture; which deſcribe the judgements poured out upon Gods enemies, in making a way to the Jews converſion, by the patern of the laſt judgement.

Verſe 15. Lovest thou me more then theſe?] As thou haſt not ſpared to profeſſe and promiſe (for when the reſt ſaid nothing, Peter ſaid he would lay down his life for him) and as thou now pretendeſt, by caſting thy ſelf into the ſea, to come firſt to me.

Thou knowest that I love thee.] Being asked of the meaſure, he only anſwereth of the truth, q. d. for the quantity I can ſay little, but for the truth I dare affirm. The upright are perfect in Gods account. And Peter had now turned his crowing into crying.

Feed my lambs.] Theſe were his firſt care. The Syriack addeth, [non-Latin text not transcribed] li, mihi, feed them for me. And Druſius reckons this amongſt the Eaſtern Apophthegmes, Quicquid agas, propter Deum agas. Whatſoever thou doeſt, doe it for Gods ſake. Propter te Domine, propter te. was a godly mans motto, it ſhould be every Miniſters eſpecially.

Verſe 16. Feed my ſheep] That is, Supremum in Eccleſia Dominium tibi aſſere. Lord it over the Church, ſaith Baronius. Regio more impera, Raign as a King, ſaith Bellarmine. Chriſt on the contrary ſaith, The kings of the nations exerciſe dominion over them, 1 Pet. 5.2, 3. but ye ſhall not do ſo. And Peter himſelf ſaith to his fellow-Elders, Feed the flock of God, not as lording it over Gods heritage, &c. Indeed [non-Latin text not transcribed] here uſed, ſometime ſignifies to govern (uſually to feed) but [non-Latin text not transcribed], the other word, twice uſed here in this text, alwaies ſignifies to feed. But they catch at government, let go feeding. It is as rare a thing to hear a Biſhop preach amongſt them, ſaid Dr B[illegible: 1 letter]ſſinet, as to ſee an Aſſe flee. Fiſco potiùs apud multos conſulitur quàm Chriſto: attonſioni potiùs gregis quam attentioai. Epiſc. Winton.

Verſe 17. Jeſus ſaith unto him the third time.] To confirm him doubtleſſe, againſt the conſciouſneſſe of his three-fold deniall, and to reauthorize him in his Apoſtleſhip.

Lovest thou me?] A Miniſter had need have his heart enflamed with a moſt ardent affection to Chriſt: for elſe he will never ſuffer that hardſhip, devour thoſe difficulties, and get over all thoſe impediments, that he is ſure to be encombred with. The Miniſtery, believe it, is not an idle-mans occupation: he muſt preach the word be inſtant in ſeaſon, out of ſeaſon, &c. cry in the throat, (Clamare ut ſtentora vincat) lift up his voice like a trumpet, Iſa. 58.1. ſpeak till he ſpet forth his lungs, and yet to no more purpoſe, many times, then Bede did when he preached to an heap of ſtones. Now this he will never do, unleſſe the love of Chriſt conſtrain him, 2 Cor. 5.14. with 1 Cor. 16.22.

Peter was grieved.] Either in remembrance of his former falſe-play: or elſe, as thinking our Saviour ſomewhat diſtruſted his fidelity; or elſe ſurely, 1 [illegible: 1 letter]am. 6.8. he was as much to blame to be grieved, as David was to be angry, when God had made a breach upon Ʋzzah.

Feed my ſheep] My ſheep with golden fleeces, with precious ſouls: every ſoul being more worth then a world, as our Saviour reckons it, Mat. 16.6. who only went to the price of it. Can that be wholſome meat then that is ſawced with the bloud of ſouls? Will it not be bitterneſſe in the end?

Verſe 18. Another ſhall gird thee] That is, cord thee, manacle and pinion thee, carry thee priſoner whither thou wouldſt not. Peter would, and he would not ſuffer. Every new man is two men, hath two contrary principles in him, fleſh and ſpirit. The spirit is willing, the fleſh weak and way ward. This made the Martyrs many of them, chide themſelves, and crave prayers of others. B. Ridly ſaid to the Smith, as he was knocking in the ſtaple, Good fellow, knock it in hard, for the fleſh will have it's courſe. So, Act. and Mon. fol. 1605. Rawlins White, Martyr, going to the ſtake, and meeting with his wife and children, the ſudden ſight of them ſo pierced his heart, that the very tears trickled down his cheeks. But he ſoon after, as though he had miſliked this infirmity of his fleſh, began to be, as it were angry with himſelf; inſomuch that in ſtriking his breaſt with his hand, he uſed theſe words, Ah fleſh, ſtaieſt thou me ſo? Wouldſt thou fain prevail? Well, I tell thee, do what thou canſt, thou ſhalt not, Ibid 1415. by Gods grace, have the victory. So Latimer in a letter to B. Ridley, Ibid 1565. Pray for me, I ſay; pray for me, I ſay; for I am ſometimes ſo fearfull, that I would creep into a Mouſe-hole, ſometimes God doth viſit me again with his comforts: ſo he cometh and goeth, to teach me to feel and know mine infirmity.

Verſe 19. By what death he ſhould glorifie God] Martyrdom is the loweſt ſubjection that can be to God, but the higheſt honour. Verè magnus est Deus Christianorum, The God of the Chriſtians is a great God indeed, ſaid one Calocerius a Heathen, beholding the patient ſufferings of the Primitive Martyrs. Juſtin Martyr confeſſeth of himſelf, that ſeeing the piety of Chriſtians in their lives, and their patience in death, he gathered that that was the truth that they ſo conſtantly profeſſed and ſealed up with their bloud. And of one Adrianus it is reported, that ſeeing the Martyrs ſuffer ſuch grievous things, he asked the cauſe? One of them named that text, Eye hath not ſeen, nor ear heard, &c. The naming of which words, and ſeeing of ſuch ſufferings, ſo converted him, that afterwards he became a Martyr. To account Chriſt precious as a tree of life, though we be faſtned to him as to a ſtake to be burned at, this is the greateſt honour we can doe him upon earth. This is to magnifie Chriſt, as Paul did, Phil. 1.20. to follow Chriſt cloſe at heels, as Peter did here, who alſo had the manner of his death fore-told him, 2 Pet. 1.14. As had likewiſe Biſhop Hooper, Act. and Mon. fol. 1366. when he had given him for his Arms, a Lamb in a fiery buſh, and the Sun-beams from heaven deſcending down upon the Lamb, righty purporting by what death he ſhould glorifie God.

Verſe 20. Then Peter turning about.] Peter, though reſtored and reſetled in his Apoſtleſhip, is not without his infirmities. Quiſ que aliquid ſatuitatis habet adjunctum. Melanct. They that are cured of a phrenſie, are not without their mad tricks ſometimes. No pomgranate ſo ſound, but hath one rotten kernell in it. No book ſo well printed, but hath ſome errata's. David ſaw ſo many in himſelf, Pſal. 19. that he cries out, Who can underſtand the errours of his life, oh purge me, &c. They that dream of perfection here, ſuffer a merry madneſſe.

Verſe 21. And what ſhall this man do?] When Peter conſidered that John was dearly beloved, and yet not alike forewarned of ſuffering death, as himſelf was, he began to doubt whether Chriſt ſpake this of love to him, or not. Nothing is more ordinary with us, then to queſtion Gods affection, when we are in affliction: to conceive hard things of God, and heavy things of our ſelves, as if no children, becauſe chaſtized. Whereas we ſhould learn to look thorow the anger of Gods corrections, to the ſweetneſſe of his loving countenance, as by a rain-bowe we ſee the beantifull image of the Suns light in the midſt of a dark and wateriſh cloud See my Love-tokens. Doct. 2. Ʋſe 1.

Verſe 22. If I will that he tarry.] Si eum volo manere. This the vulgar corruptly reads, Sic eum volo manere. Ambroſe, Austin, Bede, Lyra, Rupert, &c. retain this reading. Trapezantius defends it, Beſſarion oppoſeth it, the Greek text refutes it. Yet is the vulgar tranſlation ſo extolled and idolized by the Papiſts, that if the Originals differ from it any where, they muſt be corrected by it, and not it by the Originals. Sed Hebraei bibunt fontes, Graci rivos, Latini paludes, ſaith Reuchlin.

Verſe 23. Among the brethren.] So are all Chriſtians. Sanctior est copula cordis quam corporis.

That that Diſciple ſhould not die.] Some to this day, deny that he is dead. Beza tels us of a certain Impoſtour in his remembrance, that gave out at Paris that he was John the Evangeliſt: and was afterwards burnt at Tholouſe. Muſeul in loc. Some have fabled that after he had commanded his grave to be made, and had laid himſelf down in it, the next day it was found empty, and he rapt up alive into paradiſe, whence he ſhall come together with Enoch and Elias at the laſt day to confound Antichriſt, O quantunt eſt in rebus inane! It is not for us to follow cunningly deviſed fables, 2 Pet. 1.16. but to attend to that ſure word of truth, as unto a light ſhining, &c. v. 19. accounting every particle of it precious, ſith the change of one letter may breed ſo much errour, and cauſe ſo much contention.

Verſe 24. This is the Diſciple.] Not the Doctour, the Maſter, as Magiſtri noſtri Pariſienſes. So the Sorboniſts will needs be ſtiled. Praeſun 1. ſent. The Schoolmen have their Doctor Angelicus, Doctor Seraphicus, Doctor reſolutiſſimus: So Bacon the Carmelite was called, becauſe he would endure no gueſſing or maybe's. The Italian Friers, as they encreaſe in their ſuppoſed holineſſe, Sauds his Survey, &c. ſo they proceed in their titles, from Padre Benedicto, to Padre Angelo, then Archangelo, Cherubino, and laſtly, Cerephino, which is the top of perfection. Our Evangelist delights not in any of theſe ſwelling titles. He doth not ſo much as name himſelf in all this work of his, takes no other ſtile then the beloved Diſciple, makes no more of himſelf then a witneſſe to the truth, a recorder of what he had heard and ſeen. The proud perſon ſpeaks great ſwelling words of vanity; he loves uppermoſt rooms, a Pet. 3.18. Mat. 23.6. and to be called Rabbi, Rabbi, to be cried up and pointed at for a non-ſuch. I hear, ſaith Tortullian (ſpeaking of the Pope, who then began to peep out) that there is a decree publiſhed in peremptory tearms. Pontifex ſcilicet Maximus, Epiſcopus epiſcoporum, Odi faſtum illius eccleſiae, Hunc [non-Latin text not transcribed] appellare ſo itus eſt. &c. I ever hated the pride of that Roman Church, ſaith Baſil. Ambition, like the Crocodile, groweth while it liveth; like the Ivy, which riſing at the feet, will over-peer the higheſt wall: Or, like the Marry-gold (a flower of no good ſmel) which opens and ſhuts with the Sunne. Humility, on the contrary, is like the Lilly, ſaith Bernard, or violet, which growes low to the ground, hangs the head downward, and hides it ſelf with it's own leaves. It preferres the Euge of conſcience, before the Hic est of the world: and were it not that it's fragrant ſmell betrayes it to the obſervation of others, would chuſe to live and dye in its well contenting ſecrecy.

Verſe 25. I ſuppoſe that even the world is ſelf, &c.] Nec Chriſtus, nec Coelum patitur hyperbolen, ſaith One. In ſpeakking of Chriſt or his Kingdome, a man can hardly hyperbolze. Much had S. John ſaid of our Saviour, yet nothing to what he might have ſaid. All that ever he did was divine, Nihil in vita niſi laudandum aut fecit aut dixit, aut ſenſit. Velleius. Sozom. l. 6. c. 28. and deſerved to be chronicled. That commendation that Paterculus falſly gives to Scipio, that he never to all his life did, ſpoke, or thought any thing, but that was praiſe-worthy, is true only of Chriſt. That which the Eccleſiaſticall Hiſtory, relates of Bennus, that he was never ſeen or heard by any to ſwear, lie, or be raſhly angry, to ſpeak or doe any thing that beſeemed not Gods ſervant, is a praiſe proper to Chriſt, even as he was man. But, conſider him, as God, and then that of Gratian the Emperour is true, in his Epiſtle to S. Loqu[illegible: 1 letter]mur de Deo, non quantum debemus, ſed quantum poſſumus. Ambroſe, We ſpeak of God, not ſo much as we ought, but ſo much as we can. Nemo ſapientiam Dei immenſam in omnem aternitatem exhauriet. He is indeed like the pool Polycritus writes of, which in compaſſe, at the firſt, ſcarce ſeemed to exceed the bredth of a ſhield; but if any went in to it to waſh, it extended it ſelf more and more. Tantum recedit, quantum capitur, ſaith Nazianzen. Citat. ab Ariſt. de mirabil auſe. When therefore the Apoſtle ſaith, That the world it ſelf could not contain the books that ſhould be written. Hoc non vult, ſaith Auguſtine, de mole librorum, nec de locali capacitate, ſed quod Spiritus ſanctus noſtri habuerit rationem, & ea ſelegerit conſcribenda, quae in hac infirmitate credentes capere poſſint.

The sea of Tiberias. Called also the Sea of Galilee, being situated in Galilee. Mt 4:18. In this place Jesus had promised to meet them, Mk 14:28, 16:7, Mt 26:32, 28:10. This interview of Jesus is but just mentioned by Matthew (Mt 28:16), and is omitted by both Mark and Luke. This is the reason why John relates so particularly what occurred there. Galilee was a retired place where they would be free from danger, and was therefore a safe and convenient situation for Jesus to meet them, in order to give them his last instructions.

On this wise. Thus. In this manner.

There were together. Probably residing in the same place. While they were waiting for the promise of the Holy Spirit, they still found it proper to be usefully employed. Their Master had been taken away by death, and the promised Spirit had not descended on them. In the interval---before the promised Spirit was poured upon them-- they chose not to be idle, and therefore returned to their former employment. It is to be remarked, also, that they had no other means of support. While with Jesus, they were commonly supplied by the kindness of the people; but now, when the Saviour had died, they were cut off from this means of support, and returned to the honest labour of their early lives. Moreover, they had been directed by the Saviour to repair to a mountain in Galilee, where he would meet them, Mt 28:10. This was probably not far from the Sea of Galilee, so that, until he came to them, they would naturally be engaged in their old employment. Ministers of the gospel should be willing to labour, if necessary, for their own support, and should not esteem such labour dishonourable. God has made employment indispensable to man, and if the field of labour is not open in one way, they should seek it in another. If at any time the people withhold the supply of their wants, they should be able and willing to seek support in some other honest occupation.

(a) "Nathanael of Cana" Jn 1:45 (b) "the sons of Zebedee" Mt 4:21

That night they caught nothing. This was so ordered in the providence of God that the miracle which was wrought might appear more remarkable.

Knew not that it was Jesus. Probably it was yet twilight, and in the distance they could not distinctly recognize him.

(c) "knew not that it was Jesus" Jn 20:14

Children. A term of affection and friendship, 1Jn 2:18.

Any meat. This word (Greek) means anything eaten with bread. It was used by the Greeks especially to denote fish (Schleusner)

(d) "Jesus saith unto them" Lk 24:41 (1) "Children" or, "Sirs"

On the right side. Why the right side is mentioned is not known. Grotius supposes that it was the side nearest the shore, where there was less probability of taking fish. It does not appear that they yet recognized the Lord Jesus but from some cause they had sufficient confidence in him to make another trial. Perhaps they judged that he was one skilled in that employment, and knew where there was the greatest probability of success.

(e) "Cast the net on the right" Lk 5:4-7

Therefore that disciple whom Jesus loved. Jn 13:23.

It is the Lord. He was convinced, perhaps, by the apparent miracle, and by looking more attentively on the person of one who had been the means of such unexpected and remarkable success.

His fisher's coat. His upper or outer garment or tunic, in distinction from the inner garment or tunic which was worn next the skin. In the case of Peter it may have been made of coarse materials such as fishermen commonly wore, or such as Peter usually wore when he was engaged in this employment. Such garments are common with men of this occupation. This outer garment he probably had laid aside.

He was naked. He was undressed, with nothing on but the under garment or tunic. The word does not require us to suppose a greater degree of nakedness than this. Mk 14:51, 1Sam 19:24.

Did cast himself into the sea. With characteristic ardour, desirous of meeting again his Lord, and showing his affection for him.

Two hundred cubits. About 350 feet, or a little more than 20 rods.

They saw a fire, &c. We have no knowledge whence this was produced-- whether it was, as Grotius supposes, by a miracle, or whether it was a place occupied by other fishermen, where they also might cook the fish which they had caught. As no miracle is mentioned, however, there is no reason for supposing that any existed in the case.

An hundred and fifty and three. The number is mentioned because it seems to have been a very unusual draught, and it was particularly gratifying and striking to them after they had spent the whole night and had caught nothing. This convinced them that it was no other than the same Saviour who had so often worked wonders before them that was now with them.

Come and dine. The word in the original means the meal which is taken in the morning, or breakfast.

Jesus then cometh, and taketh bread, &c. It is not said that Jesus himself ate with them, but he gave them food. The design of this interview seems to have been to convince them that he had truly risen from the dead. Hence he performed a miracle before they suspected that it was he, that there might be no room to say that they had ascribed to him the power of the miracle through friendship and collusion with him. The miracle was such as to satisfy them of its truth, and was, in accordance with all his works, not for mere display, but for utility. He remained with them, was with them at their meal, conversed with them, and thus convinced them that he was the same Friend who had died.

(f) "Jesus then cometh" Acts 10:41

The third time. See the "Harmony of the Accounts of the Resurrection of Jesus" at the end of Matthew.

(g) "This is now the third time" Jn 20:19,26

Lovest thou me more than these? There is a slight ambiguity here in the original, as there is in our translation. The word these may be in the neuter gender, and refer to these things--his boat, his fishing utensils, and his employments; or it may be in the masculine, and refer to the apostles. In the former sense it would mean, "Lovest thou me more than thou lovest these objects? Art thou now willing, from love to me, to forsake all these, and go and preach my gospel to the nations of the earth?" In the other sense, which is probably the true sense, it would mean, "Lovest thou me more than these other apostles love me?" In this question Jesus refers to the profession of superior attachment to him which Peter had made before his death (Mt 26:33): "Though all men shall be offended because of thee, yet will I never be offended." Comp. Jn 13:37. Jesus here slightly reproves him for that confident assertion, reminds him of his sad and painful denial, and now puts this direct and pointed question to him to know what was the present state of his feelings. After all that Peter had had to humble him, the Saviour inquired of him what had been the effect on his mind, and whether it had tended to prepare him for the arduous toils in which he was about to engage. This question we should all put to ourselves. It is a matter of much importance that we should ourselves know what is the effect of the dealings of divine Providence on our hearts, and what is our present state of feeling toward the Lord Jesus Christ.

Thou knowest that I love thee. Peter now made no pretensions to love superior to his brethren. His sad denial had convinced him of the folly of that claim; but still he could appeal to the Searcher of the heart, and say that he knew that he loved him. Here is the expression of a humbled soul--a soul made sensible of its weakness and need of strength, yet with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ; and the happiest and best state of feeling is when we can with humility, yet with confidence, look to the Lord Jesus and say, "Thou knowest that I love thee."

Feed my lambs. The word here rendered feed means the care afforded by furnishing nutriment for the flock. In the next verse there is a change in the Greek, and the word rendered feed denotes rather the care, guidance, and protection which a shepherd extends to his flock. By the use of both these words, it is supposed that our Saviour intended that a shepherd was both to offer the proper food for his flock and to govern it; or, as we express it, to exercise the office of a pastor. The expression is taken from the office of a shepherd, with which the office of a minister of the gospel is frequently compared. It means, as a good shepherd provides for the wants of his flock, so the pastor in the church is to furnish food for the soul, or so to exhibit truth that the faith of believers may be strengthened and their hope confirmed.

My lambs. The church is often compared to a flock. See Jn 10:1-16. Here the expression my lambs undoubtedly refers to the tender and the young in the Christian church; to those who are young in years and in Christian experience. The Lord Jesus saw, what has been confirmed in the experience of the church, that the success of the gospel among men depended on the care which the ministry would extend to those in early life. It is in obedience to this command that Sunday-schools have been established, and no means of fulfilling this command of the Saviour have been found so effectual as to extend patronage to those schools. It is not merely, therefore, the privilege, it is the solemn duty of ministers of the gospel to countenance and patronize those schools.

(h) "more than these" Mt 26:33,35 (i) "Feed my lambs" Isa 40:11, Jer 3:15, Eze 34:2-10, Acts 20:28 1Pet 5:2,4

Feed my sheep. The word here rendered feed, as has been remarked, is different from the word in the previous verse. It has the sense of governing, caring for, guiding, protecting --the kind of faithful vigilance which a shepherd uses to guide his flock, and to make provision against their wants and dangers. It may be implied here that the care needed for the young in the church is to instruct them, and for those in advanced years both to instruct and govern them.

My sheep. This term commonly denotes the church in general, without respect to age, John, chapter 10.

(k) "Feed my sheep" Heb 13:20, 1Pet 2:25

The third time. It is probable that Jesus proposed this question three times because Peter had thrice denied him. Thus he tenderly admonished him of his fault and reminded him of his sin, while he solemnly charged him to be faithful and vigilant in the discharge of the duties of the pastoral office. The reason why the Saviour addressed Peter in this manner was doubtless because he had just denied him--had given a most melancholy instance of the instability and weakness of his faith, and of his liability to fall. As he had thus been prominent in forsaking him, he took this occasion to give to him a special charge, and to secure his future obedience. Hence he so administered the charge as to remind him of his fault; and he made him so prominent as to show the solicitude of the Saviour that henceforward he might not be left to dishonour his high calling. This same charge, in substance, he had on other occasions given to the apostles (Mt 18:18), and there is not the slightest evidence here that Christ intended, as the Papists pretend, to give Peter any peculiar primacy or eminence in the church. The charge to Peter arose, manifestly, from his prominent and melancholy act in denying him, and was the kind and tender means used by a faithful Saviour to keep him from similar acts in the future dangers and trials of life. It is worthy of remark that the admonition was effectual. Henceforward Peter was one of the most firm and unwavering of all the apostles, and thus fully justified the appellation of a rock, which the Saviour by anticipation had given him. Jn 1:42.

(m) "thou knowest all things" Jn 16:30

When thou wast young. When in early life thou didst gird thyself &c. The Jews, in walking or running, girded their outer garments around them, that they might not be impeded. Mt 5:38-41.

Thou girdedst. The expression here denotes freedom. He did as he pleased--he girded himself or not--he went or remained, as he chose. Perhaps the expression refers rather to that time than to the previous period of Peter's life. "Thou being young or in the rigour of life, hast just girded thyself and come freely to the shore." In either case the Saviour intimates that at the end of his life he would not be thus free.

When thou shalt be old. Ancient writers say that Peter was put to death about thirty-four years after this. His precise age at that time is not known.

Thou shalt stretch forth thy hands. When Peter was put to death, we are told that he requested that he might be crucified with his head downward, saying that he who had denied his Lord as he had done was not worthy to die as he did. This expression of Christ may intimate the readiness of Peter thus to die. Though he was not at liberty as when he was young, though bound by others, yet he freely stretched out his hands on the cross, and was ready to give up his life.

Another shall gird thee. Another shall bind thee. The limbs of persons crucified were often bound instead of being nailed, and even the body was sometimes girded to the cross, Mt 27:35.

Carry thee, &c. Shall bear thee, or shall compel thee to go to prison and to death, This is not said to intimate that Peter would be unwilling to suffer martyrdom, but it stands opposed to the freedom of his early life. Though willing when compelled to do it, yet he would not seek it; and though he would not needlessly expose himself to it, yet he would not shrink from it when it was the will of God.

(n) "When thou was young" Jn 13:36, Acts 12:3,4 (o) "shall gird thee" Acts 21:11

By what death, &c. In these words two things are implied:

1st. That Peter would die a violent death; and,

2nd. That his death would be such as to honour God.

The ancients say that Peter was crucified at Rome, about thirty-four years after this, with his head downward. Clemens says that he was led to the crucifixion with his wife, and sustained her in her sufferings by exhorting her to remember the example of her Lord. He also adds that he died, not as the philosophers did, but with a firm hope of heaven, and patiently endured the pangs of the cross (Strom. vii.). This declaration of the Saviour was doubtless continually before the mind of Peter, and to the hour of his death he maintained the utmost constancy and fidelity in his cause, thus justifying the appellation which the Lord Jesus gave him--a rock.

(p) "what death" 2Pet 1:14 (q) "Follow me" Nu 14:24, 1Sam 12:20, Mt 19:28, Jn 12:26

Which also leaned, &c. See Jn 13:24,25

What shall this man do? This question probably means, "What death shall he die?" But it is impossible to ascertain certainly why Peter asked this question. John was a favourite disciple, and perhaps Peter suspected that he would have a happier lot, and not be put to death in this manner. Peter was grieved at the question of Jesus; he was probably deeply affected with the account of his own approaching sufferings; and, with perhaps a mixture of grief and envy, he asked what would be his lot. But it is possible, also, that it was from kindness to John--a deep solicitude about him, and a wish that he might not die in the same manner as one who had denied his Lord. Whatever the motive was, it was a curiosity which the Lord Jesus did not choose to gratify.

That he tarry. That he live. The same word is used to express life in Php 1:24,25, 1Cor 15:6.

Till I come. Some have supposed this to refer to the destruction of Jerusalem; others to the day of judgment; others to signify that he would not die a violent death; but the plain meaning is, "If I will that he should not die at all, it is nothing to thee." In this way the apostles evidently understood it, and hence raised a report that he would not die. It is remarkable that John was the last of the apostles; that he lived to nearly the close of the first century, and then died a peaceful death at Ephesus, being the only one, as is supposed, of the apostles who did not suffer martyrdom. The testimony of antiquity is clear on this point; and though there have been many idle conjectures about this passage and about the fate of John, yet no fact of history is better attested than that John died and was buried at Ephesus.

What is that to thee? From this passage we learn,

1st. That our main business is to follow the Lord Jesus Christ.

2nd. That there are many subjects of religion on which a vain and impertinent curiosity is exercised. All such curiosity Jesus here reproves.

3rd. That Jesus will take care of all his true disciples, and that we should not be unduly solicitous about them.

4th. That we should go forward to whatever he calls us--to persecution or death--not envying the lot of any other man, and anxious only to do the will of God.

(r) "till I come" Mt 25:31, Rev 1:7, 22:20 (s) "Follow thou me" Jn 21:19

Then went this saying, &c. This mistake arose very naturally--

1st. From the words of Jesus, which might be easily misunderstood to mean that he should not die; and,

2nd. It was probably confirmed when it was seen that John survived all the other apostles, had escaped all the dangers of persecution, and was leading a peaceful life at Ephesus. This mistake John deemed it proper to correct before he died, and has thus left on record what Jesus said and what he meant.

This is the disciple, &c. This proves that the beloved disciple was John.

We know. That is, it is known; it is universally admitted. It was so decidedly his character that he always declared the truth, that it had become known, and was unquestioned, so that he himself might appeal to the universal testimony in his behalf. In this case, therefore, we have the testimony of a man whose character for nearly a century was that of a man of truth---so much so that it had become, in a manner, proverbial, and was put beyond a doubt. It is impossible to believe that such a man would sit down deliberately to impose on mankind, or to write a book which was false; and if not, then this book is true, and that is the same as saying that Christianity is a religion from heaven.

(t) "and we know" Jn 19:35, 3Jn 1:12

Many other things. Many miracles, Jn 20:30. Many discourses delivered, &c.

I suppose, &c. This is evidently the figure of speech called a hyperbole. It is a mode of speech where the words express more or less than is literally true. It is common among all writers; and as the sacred writers, in recording a revelation to men, used human language, it was proper that they should express themselves as men ordinarily do if they wished to be understood. This figure of speech is commonly the effect of surprise, or having the mind full of some object, and not having words to express the ideas: at the same time, the words convey no falsehood. The statement is to be taken as it would be understood among the persons to whom it is addressed; and as no one supposes that the author means to be understood literally, so there is no deception in the case, and consequently no impeachment of his veracity or inspiration. Thus, when Longinus said of a man that "he was the owner of a piece of ground not larger than a Lacedaemonian letter," no one understood him literally. He meant, evidently, a very small piece of land, and no one would be deceived. So Virgil says of a man, "he was so tall as to reach the stars," and means only that he was very tall. So when John says that the world could not contain the books that would be written if all the deeds and sayings of Jesus were recorded, he clearly intends nothing more than that a great many books would be required, or that it would be extremely difficult to record them all; intimating that his life was active, that his discourses were numerous, and that he had not pretended to give them all, but only such as would go to establish the main point for which he wrote--that he was the Messiah, Jn 20:30,31. The figure which John uses here is not uncommon in the Scriptures, Gen 11:4, 15:5, Nu 13:33, Dan 4:20.

This gospel contains in itself the clearest proof of inspiration. It is the work of a fisherman of Galilee, without any proof that he had any unusual advantages. It is a connected, clear, and satisfactory argument to establish the great truth that Jesus was the Messiah. It was written many years after the ascension of Jesus. It contains the record of the Saviour's profoundest discourses, of his most convincing arguments with the Jews, and of his declarations respecting himself and God. It contains the purest and most elevated views of God to be found anywhere, as far exceeding all the speculations of philosophers as the sun does the blaze of a taper. It is in the highest degree absurd to suppose that an unlettered fisherman could have originated this book. Anyone may be convinced of this by comparing it with what would be the production of a man in that rank of life now. But if John has preserved the record of what has occurred so many years before, then it shows that he was under the divine guidance, and is himself a proof, a full and standing proof, of the fulfillment of the promise which he has recorded-- that the Holy Spirit would guide the apostles into all truth, Jn 14:26. Of this book we may, in conclusion, apply the words spoken by John respecting his vision of the future events of the church: "Blessed is he that readeth and they that hear the words of this book, and keep those things which are written therein, for the time is at hand," Rev 1:3.

(u) "And there are also" Jn 20:30 (v) "the world could not contain" Amos 7:10

[Simon Peter, and Thomas, &c.] Here are seven of the disciples mentioned, and but five of them named. Those two whose names are not recited probably were Philip and Andrew; as the four that were absent at the time were the sons of Alpheus, Matthew, Judas, Simeon, and James. Compare those that are mentioned, chapter 1; and you may reasonably suppose the person not named there, verses 37, 40, might be Thomas.

[I go a fishing.] Christ had ordered his apostles to meet him at a mountain in Galilee, Matthew 28:16. It is plain, verse 14, that he had not yet appeared to them there: so that it is something strange how they durst keep away from that mountain, and how the four newly mentioned durst be absent from the rest of their number. They knew the mountain without doubt; and if they knew not the time wherein Christ would make his appearance amongst them, why should they not abide continually there in attendance for him?

It should seem, that they did not look for him till the Lord's day, which had not yet been since they were come into Galilee. And perhaps the sons of Alpheus had, in their return from Jerusalem, betaken themselves amongst their relations, determining to be at that mountain on the Lord's day. These seven dwelt not far off the mountain, which was near Capernaum, and hard by the sea of Galilee: only Nathanael, who dwelt more remote in Cana, towards the extreme north parts of that sea. He was not yet gone home, but, waiting the appointed time, stayed here. Peter and Andrew dwelt in Capernaum, and so, probably, did James and John: Philip in Bethsaida, and Thomas (as we may conjecture from his Greek name Didymus) probably lived amongst the Syro-Grecians in Gadara, or Hippo, or some place in that country of Decapolis, not very far from Gennesaret.

[Children.] By what word soever Christ expressed this children to them, it seems to be a very familiar and gentle compellation, that his disciples, from that very salutation of his, might discern him. They did not know him by sight, as appears, verse 4: he would have them know him, therefore, by the title he gave them.

[Any meat.] Very usual amongst the Rabbins may not unfitly be rendered meat for one single repast: as if Christ should have said, "Children, have ye any meat with you sufficient for a breakfast or a dinner?" But if any meat should signify any sort of meat that must be eaten with bread, as Camerarius thinks, then Christ's words seem to have this meaning: "Here, I have bread with me: have you taken any thing, that we may eat this bread?" and so meat may be distinguished from bread.

[Lovest thou me more than these?] Why more than these? Might it not have been enough to have said, "as well as these?" For what reason had he to expect that Peter should love him more than the rest did? especially more than St. John, whom Christ himself had so loved, and who had stuck so close to him?

Christ seems, therefore, to reflect upon Peter's late confidence, not without some kind of severity and reproof: q.d. "Thou saidst, O Simon, a little while ago, that thou wouldst never forsake me, no, not though all the other disciples should. Thou didst profess beyond all the rest that thou wouldst rather die than deny me; thou wouldst follow me to prison, to death; nay, lay down thy own life for me. What sayest thou now, Simon? Dost thou yet love me more than these? If thou thinkest thou art provided, and canst hazard thy life for me, feed my sheep; and for my sake do thou expose thy life, yea, and lay it down for them."

[Feed my lambs.] If there be any thing in that threefold repetition, Feed, Feed, Feed, we may most fitly apply it to the threefold object of St. Peter's ministry, viz. the Gentiles, the Jew, and the Israelites of the ten tribes.

I. To him were committed, by his Lord, the keys of the kingdom of heaven, Matthew 16; that he might open the door of faith and the gospel to the Gentiles, which he did in his preaching it to Cornelius.

II. In sharing out the work of preaching the gospel amongst the three ministers of the circumcision, his lot fell amongst the Jews in Babylon. James's lot was amongst the Jews in Palestine and Syria: and John's amongst the Hellenists in Asia.

III. Now amongst the Jews in Babylon were mixed the Israelites of the ten tribes; and to them did the gospel come by the ministry of St. Peter, as I have shewn more at large in another treatise.

To this, therefore, have the words of our Saviour a plain reference; namely, putting Peter in mind, that whereas he had, with so much confidence and assurance of himself, made such professions of love and constancy beyond the other disciples, pretending to a wonderful resolution of laying down his very life in that behalf, that he would now shew his zeal and courage in 'feeding the sheep' of Christ:--"Thou canst not, Simon, lay down thy life for me, as thou didst once promise; for I have myself laid down my own life, and taken it up again. 'Feed thou my sheep,' therefore; and be ready to lay down thy life for them, when it shall come to be required of thee."

So that what is here said does not so much point out Peter's primacy, as his danger; nor so much the privilege as the bond of his office, and at last his martyrdom: for that our Saviour had this meaning with him, is plain, because, immediately after this, he tells him by what death he should glorify God, verse 18.

[And we know that his testimony is true.] The evangelist had said before, chapter 19:35, "He knoweth that he saith true"; and here in this place he changeth the person, saying, "We know that his testimony is true."

I. One would believe that this was an idiotism in the Chaldee and Syriac tongue, to make 'We' know, and 'I' know, the same thing: which is not unusual in other languages also; Joshua 2:9, I know. The Targumist hath which you would believe to be We know. 1 Samuel 17:28, I know. Targumist, We know.

II. We suppose the evangelist, both here and chapter 19:35, referreth to an eyewitness. For in all judicial causes the ocular testimony prevailed. If any person should testify that he himself saw the thing done, his witness must be received: for true when it is said of any testimony, does not signify barely that which is true, but that which was to be believed and entertained for a sure and irrefragable evidence. So that the meaning of these words is this: "This is the disciple who testifies of these things and wrote them: and we all know that such a testimony obtains in all judgments whatever; for he was an eyewitness, and saw that which he testifies."

The foregoing chapter acquainted us with several appearances of Christ to his disciples after his resurrection, all which were in Jerusalem.

This chapter acquaints us with his appearing to his disciples in Galilee, whither he had ordered his disciples to go, promising there to meet them. Jerusalem now becomes a forsaken place, a people abandoned to destruction; Christ will not show himself openly to them, but Galilee was a place where Christ's ministry had found better acceptance; to Galilee therefore doth he go. Such places wherein Christ is most welcome to preach, shall be most honoured with his presence: Jesus showed himself to his disciples at the sea of Tiberias, called elsewhere the sea of Galilee.

Observe here, that after Christ was crucified, the disciples returned for a time to their trade and employment of fishing; though they were called to be fishers of men, yet churches not being gathered and constituted at present, nor being able to maintain them, they labour with their hands to supply their present necessities.

Afterwards, when at the feast of Pentecost they had received those visible gifts of the Holy Ghost, which did furnish them for preaching the gospel to all nations, and they went forth to plant and propagate the gospel, we may believe they then gave over the labour of their secular callings, and applied themselves wholly to the work of the ministry. That may be done (Ecclesia constituenda) in a church which is constituting, or about to be constituted.

Observe farther, how Peter, with the rest, toil all night, and catch nothing; but no sooner is Christ come among them, but they inclose a multitude of fishes.

Thereby teaching us, that all human labours and endeavours are in vain, unless Christ by his presence and blessing crown them with success.

Observe here, 1. Christ was near, very near to his disciples, but they perceived it not: Jesus stood on the shore, but they knew not that it was Jesus.

Learn, Christ is not always discerned by us when he is present with us; it is a double mercy to enjoy his company, and to know indeed that it is he.

Observe, 2. Although they had laboured all the night in vain, yet at Christ's command they go to work again, and with great success: They were not able to draw the net for the multitude of fishes.

When Christ is about to do great things for his people, yet will he have them exert all possible endeavours of their own; and the want of former success must not discourage from future endeavours.

Observe, 3. What a proof Christ here gives of his divinity and godhead: how were all the fish in the sea at his pleasure, and obedient to his command! he knew where they swam, and brings them from one part of the lake to the other, where the disciples had toiled all night, and caught nothing. Christ our Mediator is true God, and as such he had a sovereign power and providence over all the creatures; the cattle on a thousand hills, and all the fish swimming in the sea, are obedient to his power, and observant of his commands.

Observe here, 1. The great zeal and forwardness of Peter: hearing that it was Christ, he leaps into the sea to get to him. O how inviting, attractive, and alluring, is a sight of Christ! It will make those that know him break through all difficulties to come unto him. It is not a sea of water, no, nor seas of blood, that can keep a zealous soul at a distance from Christ: When Peter heard that it was the Lord, he girt his coat, and cast himself into the sea.

Observe, 2. What a complication of miracles were here: as soon as they came to land they discerned another miracle, viz. a fire of coals, and fish laid on, and bread, all created and produced by Christ out of nothing, at this time, as an evidence of his divine power; for before they could get the fish to shore, they saw fish broiling upon coals, which makes it evident that these were none of the fish which they had catched.

Christ, when he pleases for the benefit and comfort of his people, will work miracle upon miracle, mercy upon mercy, one wonder upon the head of another; for here, after a miracle at sea, they met with another miracle at land: As soon as they came to land they saw a fire.

Observe here, 1. What was Christ's end in commanding his disciples to bring forth the fish which they had now taken: namely, that the sight of their number and bigness, together with the sight of the net remaining unbroken, might confirm them in the belief of its being a real miracle. Christ had fed their bellies before, his business now is to feed their minds with the contemplation of the greatness and reality of the miracle. All Christ's miracles were obvious to sense, and would bear the examination of the senses; not like the lying wonders of the church of Rome, which are commonly wrought in the dark to cozen the vulgar, and are mere cheats and impostures.

Observe, 2. That this full draught of fishes, which Peter and the rest of his disciples now had, might probably presage that great and wonderful success which he and they were afterwards to have in fishing for men.

Here we have an hundred fifty and three great fishes caught at one draught: but Acts 2:41 we find three thousand souls converted by St. Peter at one sermon.

O the marvellous success of the gospel at the first preaching and planting of it! Three thousand then proselyted by one sermon. Now we have cause to fear that there are three thousand sermons preached, and scarce one soul savingly converted. Lord! who hath believed our report?

A two-fold reason may be assigned why Christ did at this time invite and call his disciples to dine with him: the first and more principal reason was, to evidence to them the reality of his resurrection, and to assure them of the truth of his manhood, that they might not think it was an apparition only. By the miracle in catching the fishes, he proved himself to be God; by his present eating of the fish, he evidenced himself to be man, and consequently teaches us that our exalted High Priest continues our kinsman in heaven. He is still bone of our bone, and flesh of our flesh; he has taken possession of heaven in our nature, sitting there in our glorified humaninty united to the glorious Deity, clothed with that body which hung in its blood and gore upon the cross, but now shining brighter than ten thousand suns. The second and less principal reason why Christ called his disciples to dine with him, was this, to show his tender care over the bodies of his dear disciples, as being the tabernacles of his own Spirit, the temples of the Holy Ghost; therefore Christ encourages, though not to the pampering, yet to the refreshing of them: Jesus said unto them, Come and dine. And he would not confer with them till they had dined; as the next verse shows.

Observe here, 1. Christ puts Peter upon a threefold profession of his love unto him, answerable to his threefold denial of him: his threefold denial required a threefold confession. True repentance ought, and will be as eminent in the fruit and effects of it, as the saint's fall hath been. A threefold denial of Christ shall be attended with a threefold profession of love unto him.

Observe, 2. The solemn question put by our Saviour unto Peter: Lovest thou me? Lovest thou me more than these? That is, more than thy occupation and employment, more than thy nets and fishing boats? If so, leave them, and wholly employ thyself in feeding my sheep and lambs. Or, more than these? that is, more than the rest of my disciples. Dost thou love me more than thou lovest these? Or, more than they love me? If so, evidence the sincerity of thy love to me by thy care of mine.

Thence note, that ministers who are called to take care of Christ's flock, had need of much love to Jesus Crhist, and great compassion for souls; by which they will be animated and fortified to go through with the labours and difficulties, as well as to encounter the dangers and sufferings, which do accompany their calling. Simon, lovest thou me? Feed my flock.

Note farther, that the surest argument and best evidence of a minister's love to Jesus Christ, is his conscientious care to feed, that is, to teach, instruct, and govern, the whole flock of Christ; lambs and sheep, weak and strong: the feeblest in the fold were purchased by the great Shepherd. And if he judged them worth his blood, well may we judge them worth our sweat.

Note again, that such as would be faithful in their ministerial charge, ought to look upon their people as committed to them by Christ himself, as loved of him, and committed to their care by him, and for which they must be accountable to him. Christ calls them three times over, his lambs and his sheep, and as often charges Peter to feed them.

Observe next, Peter's threefold answer to Christ's question: Simon, lovest thou me more than these? Lord, thou knowest that I love thee.

Where note, 1. The great modesty of Peter in his reply. Lovest thou me more than these? says Christ; Peter replies, Lord, thou knowest that I love thee. He doth not say, Lord! I love thee above them all, and before them all: here is no boasting now. Once it was said that Peter vaunted, though all men forsake thee, yet will not I; but now his fall had taught him humility; he boasts not of his love above others, and makes no comparison with others, but only ranks himself among the true lovers of Christ: Lord, I love thee.

Note, 2. The evidence that Peter gives of his sincere love to Christ: he dares appeal to Christ himself, Lord, thou knowest that I love thee; yea, Thou art omniscient, the all-knowing and heart-searching God, thou that knowest all things, knowest that I love thee.

O! it is a blessed thing, when we can and dare appeal to God's knowledge; and it is matter of high consolation to know that God knoweth our sincerity and love unto him, and he knoweth and approveth us as such. Lord, thou knowest all things, thou knowest that I love thee.

Note lastly, from these words, Lord, thou knowest all things, an argument of Christ's divinity. He that knows all things, and particularly the hearts of all men, is God, 1Kgs 8:29 but so doth Christ, if St. Peter's testimony here be true; saying, Lord, thou knowest all things, that is, say the Socinians, very many things; but this would have destroyed St. Peter's argument at once; for it follows not that Christ knew the sincerity of Peter's heart, unless he knew the secrets of all hearts; and if he knew the secrets of all hearts, he is really God.

In these words our Saviour forewarns Peter of his future sufferings, intimating, that he should prove more stout than in his former trial. When he was young and unexperienced, he enjoyed his liberty; but when he was grown older in years and stronger in grace, he should willingly stretch forth his hands, and quietly suffer himself to be bound to the cross; for Peter (say some) was not nailed, but tied and bound to the cross only, and so as a martyr or witness for the truth of Christ glorified God by his death.

Learn hence, 1. The ministers of Jesus Christ, when they undertake the charge of his flock, must prepare for suffering work, and their lot upon it: therefore is this prediction of Peter's suffering joined with the former injunction, Feed my sheep.

2. That human nature in Christ's ministers, as well as in any other men, reluctates sufferings, has an antipathy against a violent death: they shall carry thee whither thou wouldest not.

3. From the time of St. Peter's sufferings, when he is old; learn, that the timing of the saints' sufferings is in Christ's hands; he can, and when he pleaseth doth, screen them from suffering till old age; and when their work is almost done for God, they close their days with suffering for him: When thou art old, thou shalt stretch forth thine hands, and another shall gird thee.

Learn lastly, that the suffering of the saints in general, and of the ministers of Christ in particular, do redound much to the glory of God; which is a consideration that ought to reconcile them to the cross of Christ, and support them under it: This spake he, signifying by what death he should glorify God.

Our Saviour having foretold the manner of Peter's death in the foregoing verses; here in these, Peter is inquisitive after, and very solicitous for the knowledge of, what kind of death St. John should die. Christ checks him for his curiosity, as meddling with that which did not concern him, yet intimates to him that John should live till he came to take vengeance on the Jews, and destroy Jerusalem: If I will that he tarry till I come; that is, till I come to execute judgment upon Jerusalem.

Here we may note, there are two great vanities in men with reference to knowledge; the one a neglect to know what is our duty to know; the other a curiosity to know what doth not belong to us to know. Christ tells Peter, it was none of his business to enquire what John should do; but he ought rather to be preparing for what he himself should suffer: If I will that he tarry, what is that to thee.

Observe here, how strangely our Saviour's words were mistaken and misunderstood by his own disciples; they apprehend presently that John should not die, and so it passed current among them.

From hence we may note, how much the wisdom of God is, and ought to be admired, in giving us a written word, and tying us to it, when we see erroneous traditions so soon on foot in the world, and our Saviour's own speeches so much mistaken, and that by wise and holy men themselves in the purest times. Much more may the words of others be misreported, and wrested contrary to their sense and meaning. How great then is the vanity and uncertainty of oral tradition! Men are naturally prone to mistake, to mistake themselves, and to mistake one another. The more to be admired is their over-daring ignorance, who think they cannot err. Such a haughty opinion of a man's self, concludes him to be neither good nor wise.

The great modesty of the holy evangelist St. John, is all along throughout his gospel very observable; he mentioneth himself hitherto under a third person; he calleth himself a disciple, a learner, who excelled the most accomplished doctors of the ages ever since. Here he speaks more plainly and expressly concerning himself, declaring that he was an eye-witness and an ear-witness of what he wrote, for the greater certainty therof. And this protestation here made by the evangelist of the truth of what he wrote, was highly necessary, lest any should think that Christ's extraordinary love and affection to him, (he being the beloved disciple) should move him to exceed (as we are prone to do) in writing the history of their lives who are dear to us, and we to them.

Learn hence, that this gospel was written by John the beloved disciple, and the narration is of divine truth, worthy to be embraced and received by us as a perfect rule of faith and life. We know that his testimony is true.

John being about to conclude the history of our Saviour's life asserts, that there were many other miracles and special deeds done by Christ, both before and after his passion, which he had not recorded or set down; because, should all that Christ did and said be committed to writing, it would even fill the world, the volumes would be so many.

From hence we gather, 1. The wonderful activity, industry, and diligence, of the Lord Jesus Christ, that he was never idle, but that his whole life was spent in doing good; stances have been recorded, it would amount to an incredible bulk.

Learn, 2. That it is impossible to get all said, which might be said of Christ, and in his commendation: such is the transcendent excellency of his person, and the weakness of our apprehensions and judgments, that if all were written, which might be written concerning him, the world itself could not contain the books which should be written.

Learn lastly, that although many of Christ's sermons, conferences, miracles, and actions, be not recorded; yet it doth not follow, nor can it be inferred from thence, that any necessary doctrine is omitted, or not sufficiently confirmed: there being so much written as it pleased God we should know, and was necessary for us to know, in order to our improvement in faith and holiness. If then, after all the revelation and discovery which God hath made of his Son Christ Jesus, and of the way that leads to eternal salvation by him, persons remain willingly ignorant of him, and of their duty to him, "where shall they appear, and how shall they escape?"

Now unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: To him be glory and domination for ever and ever. Rev 1:5,6 Amen.