John · Chapter 21

Verse 1. 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: Matthew 28:7; Mark 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, Matthew 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.

Verse 1. After these things, &c. — Grotius thinks this whole chapter was written by some of the elders of the church of Ephesus, and added to the rest of the book by the approbation of that society, as agreeable to the relations which they had heard from the mouth of St. John: and Le Clerc follows him in this conjecture; but Dr. Mill has taken pains to invalidate it; (Prolegom., p. 249;) and the beginning of verse 24, destroys the force of Grotius’s arguments from the latter part of it. Jesus showed himself again to the disciples, &c. — Our Lord having first by the angels, and then in person, ordered his disciples to go home to Galilee, with a promise that they should see him there, it is reasonable to think that they would depart as soon as possible. Wherefore when they were come to their respective homes, and were employed in their former occupation of fishing, Jesus showed himself to them, as is related in the following verses.

§ 153.—JESUS’S APPEARANCE AT THE SEA OF TIBERIAS, 1-24.

Second miraculous draught of fishes, 1-8.

1. At the sea of Tiberias—Or, Lake of Genessaret. See note on Matthew 4:13, with the map. The apostles have returned to their native lake and to their ancient employment, in quiet and holy waiting for their still higher calling at the Pentecost. Once more, and for the last time, they are to behold their now risen Lord in these scenes of their ancient sojourn. The objects, conversation, and events will vividly remind them of old recollections; and the discourse he will deliver will shed a solemn light upon their future destinies. The fishing scene is indeed a reproduction by Jesus of the miracle of the draught of fishes (Luke 5:4-11) at a more advanced stage of history, and to teach kindred but more transcendent lessons. In the former miracle was symbolized the ministry of these fishers of men under the earthly guidance of a present. Jesus. In this scene is represented the ministry of the apostles and all future pastors, on the sea of time, under the eye of the Lord, who is dimly descried by faith on the high eternal shore. Showed—Manifested; indicating not merely a bodily appearing, but an unfolding of the depths and power of his nature.

V. 2. There were together-At home, in one house.

Verse 2. There were together — Namely, in one house; Simon Peter, and Thomas, &c. — Doubtless they often met and conversed together about the great things which they had seen and heard during the three years in which they had attended on Christ as his disciples, and especially concerning the late events of which they had been eye-witnesses, namely, the death and resurrection of their Master. And Christ chose to manifest himself to them when they were assembled; not only to countenance Christian society, but that they might be joint witnesses of the same matters of fact, and so might corroborate one another’s testimony. Here were seven together, to attest what follows. One of these was Thomas, who is named next to Peter, as if he now kept closer to the meetings of the apostles than ever, in consequence of the rebuke and advice he had received from Christ. Another was Nathanael, whom we have not met with since we considered the first chapter of this gospel. Some, however, 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.

Verse 2. There were together Simon Peter, and Thomas called Didymus, a word which designates a twin; and Nathanael, and the sons of Zebedee, and two other disciples. Here are seven; the four absent ones might be Matthew, Jude, Simeon, and James. This college of apostles were men of honest trades. Let us talk no more of blood and noble birth: “the Lord hath regarded the lowly, and sent the rich empty away.” Rupert contends that Bartholomew was Nathanael, a man learned in the law.

2. The sons of Zebedee—Some have supposed that it was mainly to give his view of the Lord’s expression, in verse 22, touching the Evangelist’s own destiny, that John added this chapter. But it is plain, to our own view, from the modest manner in which he here introduces himself, simply as one of the sons of Zebedee, that John had other and less personal reasons.

Verse 3. 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: Luke 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 John 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.

Verses 3-6. Simon Peter saith, I go a fishing — They were now waiting for Christ’s promised appearance to them, and it was certainly commendable in Peter that he wished to redeem the time and not be idle; but endeavour to make some provision for his own support, and for the entertainment of his friends. They say, We also go with thee — They were as willing as he to labour for a maintenance, and not to eat the bread of idleness. They went forth, therefore, and entered into a ship immediately — A small vessel on the lake or sea of Tiberias; and that night — Though it was the properest time for fishing, and they were diligent in throwing their nets; they caught nothing — The providence of God so ordering it that the subsequent miracle might be the more illustrious. But when the morning was now come — After they had been toiling all night to no purpose; Jesus appeared and stood on the shore over against them; but the disciples — Who had no expectation of seeing him there, and also being at some distance from him, and it not being yet perfectly light; knew not that it was Jesus — They observed a person upon the shore, but knew not who he was. Then — As they approached within call; Jesus saith, Children, have ye any meat? — Have you taken fish enough to furnish out a meal? They answered him, No — We have been toiling here this whole night in vain. And he said, Cast the net on the right side of the ship, and ye shall find — Reader, whether we would cast the temporal net with success, and gain a maintenance for ourselves, and those dependant upon us, or the spiritual net, so as to be successful fishers of men, we have need of the direction of Jesus, and ought to apply to him for it; which if we do aright we shall not do in vain; the direction we need shall certainly be granted us. They — Willing to try, at least, whether this stranger conjectured right, cast the net therefore as he had directed them; and now — To their great astonishment; they were not able to draw it — Into the ship again; for the multitude of fishes — Which they had enclosed in it. This was not only a demonstration of the power of our Lord, but a kind supply for them and their families. It was, likewise, an emblem of the great success which should attend them as fishers of men.

Ver. 3. And that night they caught nothing. The Lord reserved the best blessing till the morning.

3. I go a fishing—Literally, I am going to fish. The symbolical fishers of men are going to their literal and original work. The transaction that now ensues is a re-enactment and enlargement of their first call to follow Jesus, after a similar miracle. See notes on Matthew 4:18-20; Luke 5:4-11. That miracle presaged their future office under Christ’s living guardianship; this miracle prophetically promises a guardianship of the ascended Christ over his faithful ministry, and their final attainment to the everlasting shores. Caught nothing—Their catching nothing, the presence of Jesus, and their rare success at his command, are clear repetitions of the former transaction.

V. 4. They knew not that it was Jesus-Probably their eyes were holden.

Verse 4. 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 Mark 16:12; otherwise his person was so remarkable that all his disciples readily knew him when he was at hand: see John 21:12.

Verses 3-6. Simon Peter saith, I go a fishing — They were now waiting for Christ’s promised appearance to them, and it was certainly commendable in Peter that he wished to redeem the time and not be idle; but endeavour to make some provision for his own support, and for the entertainment of his friends. They say, We also go with thee — They were as willing as he to labour for a maintenance, and not to eat the bread of idleness. They went forth, therefore, and entered into a ship immediately — A small vessel on the lake or sea of Tiberias; and that night — Though it was the properest time for fishing, and they were diligent in throwing their nets; they caught nothing — The providence of God so ordering it that the subsequent miracle might be the more illustrious. But when the morning was now come — After they had been toiling all night to no purpose; Jesus appeared and stood on the shore over against them; but the disciples — Who had no expectation of seeing him there, and also being at some distance from him, and it not being yet perfectly light; knew not that it was Jesus — They observed a person upon the shore, but knew not who he was. Then — As they approached within call; Jesus saith, Children, have ye any meat? — Have you taken fish enough to furnish out a meal? They answered him, No — We have been toiling here this whole night in vain. And he said, Cast the net on the right side of the ship, and ye shall find — Reader, whether we would cast the temporal net with success, and gain a maintenance for ourselves, and those dependant upon us, or the spiritual net, so as to be successful fishers of men, we have need of the direction of Jesus, and ought to apply to him for it; which if we do aright we shall not do in vain; the direction we need shall certainly be granted us. They — Willing to try, at least, whether this stranger conjectured right, cast the net therefore as he had directed them; and now — To their great astonishment; they were not able to draw it — Into the ship again; for the multitude of fishes — Which they had enclosed in it. This was not only a demonstration of the power of our Lord, but a kind supply for them and their families. It was, likewise, an emblem of the great success which should attend them as fishers of men.

4. Knew not that it was Jesus—The distance and the dimness of the morning light might account for their not knowing him. But still the narrative intimates that our Lord maintained a supernatural reserve, so that his apostles could scarce discern his identity. So, while his ministry and Church are here on this sea of life, he ever stands on yonder high shore of immortality, earnestly watching them, though but dimly recognized by them.

Verse 5. Children] paidia, a term of familiarity and affectionate kindness: it is the vocative case plural of paidion, which is the diminutive of paiv, and literally signifies little children, or beloved children. How the margin has made sirs out of it I cannot conceive.

Any meat] prosfagion from prov, besides, and fagw, 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 Clarke’s note on “John 6:9”.

Verses 3-6. Simon Peter saith, I go a fishing — They were now waiting for Christ’s promised appearance to them, and it was certainly commendable in Peter that he wished to redeem the time and not be idle; but endeavour to make some provision for his own support, and for the entertainment of his friends. They say, We also go with thee — They were as willing as he to labour for a maintenance, and not to eat the bread of idleness. They went forth, therefore, and entered into a ship immediately — A small vessel on the lake or sea of Tiberias; and that night — Though it was the properest time for fishing, and they were diligent in throwing their nets; they caught nothing — The providence of God so ordering it that the subsequent miracle might be the more illustrious. But when the morning was now come — After they had been toiling all night to no purpose; Jesus appeared and stood on the shore over against them; but the disciples — Who had no expectation of seeing him there, and also being at some distance from him, and it not being yet perfectly light; knew not that it was Jesus — They observed a person upon the shore, but knew not who he was. Then — As they approached within call; Jesus saith, Children, have ye any meat? — Have you taken fish enough to furnish out a meal? They answered him, No — We have been toiling here this whole night in vain. And he said, Cast the net on the right side of the ship, and ye shall find — Reader, whether we would cast the temporal net with success, and gain a maintenance for ourselves, and those dependant upon us, or the spiritual net, so as to be successful fishers of men, we have need of the direction of Jesus, and ought to apply to him for it; which if we do aright we shall not do in vain; the direction we need shall certainly be granted us. They — Willing to try, at least, whether this stranger conjectured right, cast the net therefore as he had directed them; and now — To their great astonishment; they were not able to draw it — Into the ship again; for the multitude of fishes — Which they had enclosed in it. This was not only a demonstration of the power of our Lord, but a kind supply for them and their families. It was, likewise, an emblem of the great success which should attend them as fishers of men.

Ver. 5, 6. Children, have ye any meat. Any bread, biscuit, or other food. Cast the net on the right, the starboard side of the ship, which is on the right hand of the man standing at the helm. The command was accompanied with a promise; ye shall find. It was the Lord of the deep that stood on the shore.

Quo minime reris gurgite pisces erit.

5. Children—A term of endearment, translated little children in 1 John 2:18. It marks the absent Saviour’s love for his Church on earth. He is the Ancient of Days; they are ever being successively born into life. Have ye any meat?—The word meat signifies any food eaten additionally to bread; and here fish. Chrysostom says our Lord addresses them as though he were one who wanted to buy fish. No—The question was to bring out their complete failure, preparatory to his giving the command that would ensure success. It is when we have fully realized our own insufficiency that we receive of the fulness of Christ.

V. 6. 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.

Verse 6. And ye shall find.] The Æthiopic, three copies of the Itala, and St. Cyril, add, They said therefore unto him, we have laboured all the night and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from Luke 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, Matthew 4:19.

Verses 3-6. Simon Peter saith, I go a fishing — They were now waiting for Christ’s promised appearance to them, and it was certainly commendable in Peter that he wished to redeem the time and not be idle; but endeavour to make some provision for his own support, and for the entertainment of his friends. They say, We also go with thee — They were as willing as he to labour for a maintenance, and not to eat the bread of idleness. They went forth, therefore, and entered into a ship immediately — A small vessel on the lake or sea of Tiberias; and that night — Though it was the properest time for fishing, and they were diligent in throwing their nets; they caught nothing — The providence of God so ordering it that the subsequent miracle might be the more illustrious. But when the morning was now come — After they had been toiling all night to no purpose; Jesus appeared and stood on the shore over against them; but the disciples — Who had no expectation of seeing him there, and also being at some distance from him, and it not being yet perfectly light; knew not that it was Jesus — They observed a person upon the shore, but knew not who he was. Then — As they approached within call; Jesus saith, Children, have ye any meat? — Have you taken fish enough to furnish out a meal? They answered him, No — We have been toiling here this whole night in vain. And he said, Cast the net on the right side of the ship, and ye shall find — Reader, whether we would cast the temporal net with success, and gain a maintenance for ourselves, and those dependant upon us, or the spiritual net, so as to be successful fishers of men, we have need of the direction of Jesus, and ought to apply to him for it; which if we do aright we shall not do in vain; the direction we need shall certainly be granted us. They — Willing to try, at least, whether this stranger conjectured right, cast the net therefore as he had directed them; and now — To their great astonishment; they were not able to draw it — Into the ship again; for the multitude of fishes — Which they had enclosed in it. This was not only a demonstration of the power of our Lord, but a kind supply for them and their families. It was, likewise, an emblem of the great success which should attend them as fishers of men.

Ver. 5, 6. Children, have ye any meat. Any bread, biscuit, or other food. Cast the net on the right, the starboard side of the ship, which is on the right hand of the man standing at the helm. The command was accompanied with a promise; ye shall find. It was the Lord of the deep that stood on the shore.

Quo minime reris gurgite pisces erit.

6. The right side—His divine power could have given the same success to the left side; but he makes and announces his choice that they might see that the result was produced by his will and power. The apostles here knew not, thus far, this stranger; but he directs them with a persuasive power by which they are induced to make the trial he directs.

V. 7. 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.

Verse 7. His fisher’s coat] Or, his upper coat. ependuthn, from epi, upon, and enduw, I clothe; something analagous to what we term a great coat or surtout.

He was naked] He was only in his vest. gumnov, naked, is often used to signify the absence of this upper garment only. In 1 Samuel 19:24, when Saul had put off his imatia, upper garments, he is said to have been gumnov, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in 2 Samuel 6:14, 20. To which may be added what we read in the Sept. Job 22:6, Thou hast taken away the covering of the naked; amfiasin gumnwn, 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.

Verses 7, 8. Therefore that disciple whom Jesus loved — Seeing such astonishing success after their preceding fruitless toil and disappointment; saith unto Peter, It is the Lord — Who has, on this occasion, renewed that miracle which he wrought in thy ship some years ago, when he first called us to attend him. Now when Peter heard, and saw, that it was the Lord, he girt his fisher’s coat unto him — Or upper garment, as ependuthv properly signifies, reverencing the presence of the Lord. For he was naked — Or rather, was stripped of it; for the word gumnov, here used, does not always, like the English word naked, signify having no clothes on, or being totally uncovered, but not having all the clothes usually worn. In this sense the word seems to be used Acts 19:16, and in several passages of the Old Testament. And did cast himself into the sea — To swim to him immediately. The love of Christ draws men through fire and water. And the other disciples — Making the best of their way; came in a little ship — That is, in their small fishing vessel; dragging the net with fishes — Which doubtless considerably impeded their progress.

7. Therefore—The similarity of the transaction to the former miraculous draught of fishes now awakens in John a closer scrutiny of the stranger’s person, and he pronounces It is the Lord. Faith often produces love, and love often produces faith. Faith and love produce in John but a regular action; in impulsive Peter they work a bold irregular performance. His fisher’s coat—A light, short, linen, armless frock, usually flung over the other dress or undress. Naked—Undressed of his ordinary apparel; stripped to his waistcoat. So the word naked is used in both classical and biblical writings. (See note on Mark 14:52.) But Mr. Tristam encountered at or near this very spot a set of fishermen perfectedly naked. So oppressive are the government taxes that the fishermen, too poor to own boats, (but two boats are on the lake,) carry out their net lines by swimming out and back. But such a custom could not have existed at the flourishing period of John’s history. Cast himself into the sea—The water is doubtless of a fordable depth, and Peter will wade or swim ashore to meet the Lord.

Verse 8. 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.

Verses 7, 8. Therefore that disciple whom Jesus loved — Seeing such astonishing success after their preceding fruitless toil and disappointment; saith unto Peter, It is the Lord — Who has, on this occasion, renewed that miracle which he wrought in thy ship some years ago, when he first called us to attend him. Now when Peter heard, and saw, that it was the Lord, he girt his fisher’s coat unto him — Or upper garment, as ependuthv properly signifies, reverencing the presence of the Lord. For he was naked — Or rather, was stripped of it; for the word gumnov, here used, does not always, like the English word naked, signify having no clothes on, or being totally uncovered, but not having all the clothes usually worn. In this sense the word seems to be used Acts 19:16, and in several passages of the Old Testament. And did cast himself into the sea — To swim to him immediately. The love of Christ draws men through fire and water. And the other disciples — Making the best of their way; came in a little ship — That is, in their small fishing vessel; dragging the net with fishes — Which doubtless considerably impeded their progress.

8. Came in a little ship—The little ship or lake-boat in which they were fishing. See note on Luke 5:2. Peter swam and they navigated to the shore. Two hundred cubits—But a hundred and thirty-two yards. Dragging the net with fishes—The net was doubtless of that kind which, with the first end attached to the boat, extended in a large circuit into the sea, and coming round, is fastened by the other end to the shore. As the approaches the shore the circle of the net narrows, and the enclosed fish are gradually brought to the shore. The net is sunk at the lower edge by weights, and sustained at the upper edge by corks, so as to form a perpendicular net-work for the fish encompassed by it.

THE MIRACULOUS BREAKFAST—Emblem of the eternal banquet, 9-14.

Verse 9. They saw a fire, &c.] 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, John 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.

Verses 9-14. As soon as they were come to land, they saw a fire of coals — The effect of Christ’s wonder-working power; and fish laid thereon, and bread — Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christ’s care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christ’s ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught — Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the net’s not being broken. Simon Peter went up, and — With the help of his brethren; drew the net to land — As Peter in the former instance had showed 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 commands. Full of great fishes, a hundred and fifty and three — These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many — And great fishes too; yet was not the net broken — So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine — Or, come and eat; for the word aristhsate, here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. “The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable.” — Campbell. None of the disciples durst — Or rather, presumed, or ventured to ask him, Who art thou? — For, as the last-mentioned divine justly observes, “the verb etolma, which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lord’s manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Acts 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. — The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.

9. Fire of coals—They did not make the fire, but found it already made by the divine power of Jesus. But was this a creation out of nothing? We reply: It may have been but a sensible miracle. That is, the divine power may have so operated upon the senses of the disciples as that all the phenomena of fire and food may have been presented to their perceptions without any positive creation of substance. It would have been to them but a waking vision, taking place amid surrounding realities, possessing all the vividness and force of reality. Or, more probably the divine power of the Lord, which had just collected the fishes from the different parts of the lake to the right side of the boat, may have concentrated the elements of fire, fuel, and food from any part of creation upon that shore. Jesus, therefore, was wanting in no power to furnish the means and material of this emblematic feast. So He who upon the high ground of heaven watches his ministry and Church, will in due season have full power to provide an eternal banquet, and bring his elect to its participation.

Verses 9-14. As soon as they were come to land, they saw a fire of coals — The effect of Christ’s wonder-working power; and fish laid thereon, and bread — Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christ’s care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christ’s ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught — Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the net’s not being broken. Simon Peter went up, and — With the help of his brethren; drew the net to land — As Peter in the former instance had showed 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 commands. Full of great fishes, a hundred and fifty and three — These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many — And great fishes too; yet was not the net broken — So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine — Or, come and eat; for the word aristhsate, here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. “The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable.” — Campbell. None of the disciples durst — Or rather, presumed, or ventured to ask him, Who art thou? — For, as the last-mentioned divine justly observes, “the verb etolma, which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lord’s manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Acts 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. — The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.

10. Bring of the fish—The minister in the final day shall rest from his labour, and feast forever on its results. He shall gather the avails of his ministry into the treasury of God.

Verses 9-14. As soon as they were come to land, they saw a fire of coals — The effect of Christ’s wonder-working power; and fish laid thereon, and bread — Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christ’s care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christ’s ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught — Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the net’s not being broken. Simon Peter went up, and — With the help of his brethren; drew the net to land — As Peter in the former instance had showed 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 commands. Full of great fishes, a hundred and fifty and three — These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many — And great fishes too; yet was not the net broken — So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine — Or, come and eat; for the word aristhsate, here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. “The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable.” — Campbell. None of the disciples durst — Or rather, presumed, or ventured to ask him, Who art thou? — For, as the last-mentioned divine justly observes, “the verb etolma, which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lord’s manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Acts 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. — The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.

11. Great fishes—The net cast in the former similar transaction, catching fishes, good and bad, may represent the Church of the earth mixed with hypocrites and apostates. But this, where the fishes are all good and great, represents the Church of the finally saved. A hundred and fifty and three— This reckoning presents no number of mystical signification. So it does not show that the elect are the fixed foreordained number which can be neither increased nor diminished. But it does intimate literally that the fishes were each worthy of a count, and that the whole was a lot to rejoice at. Symbolical that the finally saved will each be accounted great and worthy in the eye of the Saviour. Not the net broken—In the former miraculous draught the net began to break. So the earthly Church is often distracted and torn by false members, by sins, and by schisms; but the Church of the advent will be an unbroken Church.

V. 12. Come ye and dine-Our Lord needed not food. And none presumed-To ask a needless question.

Verse 12. Come and dine.] deute aristhsate. 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, John 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.

Verses 9-14. As soon as they were come to land, they saw a fire of coals — The effect of Christ’s wonder-working power; and fish laid thereon, and bread — Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christ’s care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christ’s ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught — Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the net’s not being broken. Simon Peter went up, and — With the help of his brethren; drew the net to land — As Peter in the former instance had showed 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 commands. Full of great fishes, a hundred and fifty and three — These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many — And great fishes too; yet was not the net broken — So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine — Or, come and eat; for the word aristhsate, here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. “The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable.” — Campbell. None of the disciples durst — Or rather, presumed, or ventured to ask him, Who art thou? — For, as the last-mentioned divine justly observes, “the verb etolma, which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lord’s manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Acts 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. — The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.

12. Come and dine—Or, as it was the morning meal, it might better be rendered, Come and breakfast. Durst ask… knowing—The meal was taken in silent awe. Though there was a mystery about him which prompted the question Who art thou? yet there was such a consciousness of his divine person as both convinced them that it was he and awed their questions into silence.

Verse 13. And giveth them] Eating likewise with them, as Luke expressly says: Luke 24:43.

Verses 9-14. As soon as they were come to land, they saw a fire of coals — The effect of Christ’s wonder-working power; and fish laid thereon, and bread — Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christ’s care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christ’s ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught — Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the net’s not being broken. Simon Peter went up, and — With the help of his brethren; drew the net to land — As Peter in the former instance had showed 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 commands. Full of great fishes, a hundred and fifty and three — These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many — And great fishes too; yet was not the net broken — So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine — Or, come and eat; for the word aristhsate, here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. “The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable.” — Campbell. None of the disciples durst — Or rather, presumed, or ventured to ask him, Who art thou? — For, as the last-mentioned divine justly observes, “the verb etolma, which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lord’s manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Acts 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. — The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.

13. Giveth them—It is not said that our Lord ate, as he did in the narrative Luke 14:43. On that occasion he ate in order to convince them of his bodily reality. But here he gives the meal to show that he is the Divine bestower, they the humble but blessed receivers. In all their future wants and deprivations, both of body and of soul, these disciples might call to mind this meal, and feel assured that on the shores of the promised land they had a sure and ever faithful Provider.

V. 14. The third time-That he appeared to so many of the apostles together.

Verse 14. 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, John 20:19; again to eleven of them, John 20:26; and at this time to seven of them, John 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, Mark 16:9; John 20:15, 16. 2ndly, To the holy women who came from the tomb. Matthew 28:9. 3dly, To the two disciples who went to Emmaus, Luke 24:13, &c. 4thly, To St. Peter alone, Luke 24:34. 5thly, To the ten, in the absence of Thomas, John 20:19. 6thly, Eight days after to the eleven, Thomas being present; John 20:26. 7thly, To the seven, mentioned in John 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, Matthew 28:16. If the appearance mentioned by St. Paul, 1 Corinthians 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, 1 Corinthians 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 Mark 16:19, 20; Luke 24:50-53; Acts 1:3-12; 1 Corinthians 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.

Verses 9-14. As soon as they were come to land, they saw a fire of coals — The effect of Christ’s wonder-working power; and fish laid thereon, and bread — Which also he had prepared by a miracle, that they might see how easily he could make provision for them, when they were destitute of the ordinary means of supply. We need not be curious in inquiring whence this fire, fish, and bread came, any more than whence the meat came which the ravens brought Elijah. He that could multiply the loaves and fishes that were, could make new ones if he pleased, or turn stones into bread, fish, or flesh. We may take comfort from this instance of Christ’s care of his disciples; persuaded he has wherewith to supply all our wants, and knows what things we have need of. It is especially encouraging to Christ’s ministers, whom he hath made fishers of men, to learn, by such an instance, that they may depend upon him who employs them to provide for them what he sees to be needful. Jesus saith, Bring of the fish ye have now caught — Christ gave this order either because the fish already broiling on the fire was not sufficient for the company, or rather, perhaps, to show them the reality and greatness of the miracle, by making them attend to the number and largeness of the fish which they had caught, and to the circumstance of the net’s not being broken. Simon Peter went up, and — With the help of his brethren; drew the net to land — As Peter in the former instance had showed 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 commands. Full of great fishes, a hundred and fifty and three — These were many more than they needed for their present supply; but they might sell them, and the money would serve to bear their expenses on their journey back to Jerusalem, whither they were shortly to return, and to support them while they waited there. And for all there were so many — And great fishes too; yet was not the net broken — So that they witnessed miracle upon miracle wrought for them. Jesus saith, Come and dine — Or, come and eat; for the word aristhsate, here used, signifies sometimes to take meat in the morning, which is the meaning of it here. Dr. Doddridge reads, Come and refresh yourselves; and Bishop Pearce, Come and breakfast. “The ancients used regularly but two meals in a day; we use three. As of our three, dinner and supper have been regarded as the two principal, it has obtained, not only with us, but all over Europe, to call the first meal of the ancients by the first of these two, which is dinner; and the second by the latter, which is supper. It is the order which has fixed the names of these meals, and not the precise time of the day at which they were eaten, which is commonly variable.” — Campbell. None of the disciples durst — Or rather, presumed, or ventured to ask him, Who art thou? — For, as the last-mentioned divine justly observes, “the verb etolma, which our translators render durst, does not always, in the use of Greek authors, sacred or profane, express the boldness or courage implied in the English verb to dare, by which it is commonly rendered. When joined with a negative, as in this place, it often expresses merely a disinclination, arising from modesty, delicacy, respect, or an averseness to be troublesome in putting unnecessary questions. And it may here be properly translated presumed, or ventured; an interpretation confirmed by the words immediately following. The sense then will be, They knew him to be the Lord, and therefore did not presume to ask him a needless question. To say they durst not ask him, tends to convey the notion that our Lord’s manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. It is not said by the evangelist here, that Jesus now ate with them; but his invitation to them in this verse implies it. Besides, Peter testifies, (Acts 10:41,) that his apostles did eat and drink with him after he rose from the dead; meaning to tell Cornelius that that was one of the many infallible proofs by which he showed himself alive after his passion. It is reasonable, therefore, to think that he ate with his apostles on this occasion. Thus Jesus proved to his disciples anew the reality of his resurrection, not only by eating with them, but by working a miracle like that which, at the beginning of his ministry, made such an impression upon them as disposed them to be his constant followers. This is the third time Jesus showed himself to his disciples, &c. — The evangelist does not say that it was the third time Jesus appeared, but the third time that he appeared to his disciples; that is, to his apostles in a body; for in reality it was his seventh appearance. Besides, John himself has taken notice of three appearances before this.

14. The third time—That he had shown himself to his disciples alone. The two previous being 5 and 6 in the following enumeration: “This was the seventh time in which he had manifested himself after he arose from the dead. (1.) He appeared to Mary of Magdala, Mark 16:9; John 20:15, 16. (2.) To the holy women who came from the tomb, Matthew 28:9. (3.) To the two disciples who went to Emmaus, Luke 24:13, etc.

(4.) To St. Peter alone, Luke 24:34. (5.) To the ten, in the absence of Thomas, chap. 20:19. (6.) Eight days after to the eleven, Thomas being present, verse 26. (7.) To the seven, mentioned in verse 2 of this chapter, which was between the eighth and fortieth day after his resurrection. Besides these seven appearances, he showed himself, eighthly, to the disciples on a certain mountain in Galilee, Matthew xxiii, 16. If the appearance mentioned by St. Paul (1 Corinthians 15:6) to upwards of five hundred brethren at once 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, (1 Corinthians 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 Mark 16:19,20; Luke 24:50-53; Acts 1:3-12; 1 Corinthians 15:7. This appears to have been the eleventh time.”—A. Clarke.

THE BREAKFAST CONVERSE—Restoration of Peter; intimation of his martyrdom; mysterious intimation regarding John, 15-23.

Thus far Jesus performed miracle that is at the same time parable. Next will follow utterances which are prophecy in parable. We suppose that the following is uttered at the meal, until Jesus rises to depart, bidding Peter to follow him, at verse 19.

V. 15. Simon, son of Jonah-The appellation Christ had given him, when he made that glorious confession, Matthew 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, Matthew 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.

Verse 15. 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, Matthew 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 agapaw, which signifies to love affectionately, ardently, supremely, perfectly-see Clarke’s note on “Matthew 21:37”; and that Peter always replies, using the verb filew, 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 John 21:15, 17, our Lord uses the verb boskdw, to feed, and in John 21:16 he uses the word poimainw, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, &c., 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, &c.; 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, 1 John 5:2: Feed the flock of God (poimanate to poimnion tou qeou) which is among you, taking the oversight (episkopountev, 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 John 21:16, the later Syriac adds, If thou lovest me and esteemest me, feed my sheep.

Verse 15. When they had dined — On the kind provision wherewith Jesus had supplied them, and, it is likely, had been edified with such discourse as Jesus had generally used when eating with them; Jesus said to Simon Peter — Who, by his late denial of him, had given him great reason to call in question the sincerity of his love; Simon, son of Jonas, lovest thou me? — He speaks to him by name, the more to affect him, as he did (Luke 22:31) when he warned him of a great approaching trial. He doth not call him Cephas, or Peter, a name signifying strength or stability, for he had lost the credit of that; but gives him his original name, Simon, adding, however, son of Jonas, as he had called him when he pronounced him blessed, Matthew 16:17. And the question he asked him is, of all others, one of the most important, and on which we should frequently and especially ask ourselves: for, on the one hand, if any man love not the Lord Jesus he is anathema, that is, exposed to the wrath and curse of God, 1 Corinthians 16:22; whereas the grace and blessing of God is the portion of all those who love him in sincerity, Ephesians 6:24. Observe, reader, the question is not, Dost thou know me? Dost thou believe in me? Dost thou admire, honour, or fear me? but, Dost thou love me? Give me but proof of that, as if Jesus had said, and I will acknowledge that thy repentance is sincere; that thy backslidings are healed, and that thou art recovered from thy fall. Peter had professed himself a penitent, had wept bitterly for his sin, had returned to the society of the disciples, and had taken great interest in the death and resurrection of Christ; deeply mourning for the former, and greatly rejoicing at being assured of the latter: but still this is not sufficient: the question is, Lovest thou me? Nay, further, Lovest thou me more than these? — More than thou lovest these persons, James or John, thy intimate friends, or Andrew, thy own brother and companion? Those do not love Christ aright, who do not love him better than the best friend they have in the world, and make it appear so whenever there is a comparison or competition between these objects of their love. Or, more than thou lovest these things, these boats and nets, and the other implements of fishing, by which thou earnest a livelihood: that is, more than thou lovest thy occupation and the gains of it. So Dr. Whitby. And the question, thus interpreted, “is neither so cold nor so foreign,” says Dr. Campbell, “as some have represented it. This was probably the last time that Peter exercised his profession as a fisherman. Jesus was about to employ him as an apostle; but as he disdained all forced obedience, and would accept no service that did not spring from choice, and originate in love, he put this question to give Peter an opportunity of professing openly his love, (which his late transgression had rendered questionable,) and consequently his preference of the work in which Jesus was to employ him, with whatever difficulties and perils it might be accompanied, to any worldly occupation, however gainful.” The sense, however, in which the words are more commonly taken is, Lovest thou me more than these men [thy fellow-disciples] love me? Thus interpreted, the question must be considered as having a reference to the declaration formerly made by Peter, (Matthew 26:33,) when he seemed to arrogate a superiority to the rest, in zeal for his Master and steadiness in his service; Though all men should be offended because of thee, yet will I never be offended. This gives a peculiar propriety to Peter’s reply here. “Convinced, at length, that his Master knew his heart better than he himself; conscious, at the same time, of the affection which he bore him, he dares make the declaration, [as to the sincerity of his love,] appealing to the infallible Judge, before whom he stood, as the voucher of his truth. But as to his fellow-disciples, he is now taught not to assume any thing. He dares not utter a single word which would lead to a comparison with those to whom he knew his woful defection had made him appear so much inferior.” He only says, Yea, Lord, thou knowest that I love thee — “And his silence on this part of the question speaks strongly the shame he had on recollecting his former presumption, in boasting superior zeal and firmness, and shows, that the lesson of humility and self-knowledge he had so lately received, had not been lost.”

He saith unto him, Feed my lambs — Manifest thy love to me in a way which will be peculiarly acceptable; administer spiritual food to my people, even to the weakest and feeblest of my flock; give milk to babes, explain the first principles of my doctrine to those who, having but lately believed in me, are not yet thoroughly instructed in the truths, or established in the grace of the gospel. It may be worth observing here, that the original word arnia, being the diminutive of arna, signifies the least of my lambs; and if, says Dr. Doddridge, “we interpret it as an intimation of the care which Peter, as a minister of Christ, was to take of little children, it seems perfectly congruous to the wisdom and tenderness of the great Shepherd of the sheep, to give so particular an injunction concerning it.”

Ver. 15-17. Feed my lambs — feed my sheep. The great and good Laurentius Valla, whom we all honour, though he speaks like the Vatican where he was secretary, has this note: Rege, et ut pastorem docet, guberna; quod superius boske quasi pascua præbe quod iterum in commendandis ovibus repetitur. He instructs him as a shepherd to rule and guide, and as it were, to supply pasture, and which is again repeated in committing his flock to Peter’s care.

15. Had dined—But still sat at the meal. Peter was likely to be upon one side and John upon the other of Jesus, at the head. Jesus, in allusion (though the allusion is disclosed gradually) to Peter’s thrice denying him, proceeds to ask him thrice, Lovest thou me? At each profession Jesus bids him, in increasing kindness, to return to his pastoral office. Simon, son of Jonas—Jesus calls him not by his name of honour, Peter. He recurs rather to his origin as a natural man, son of Jonah. Lovest—There are two Greek words alike rendered love in our translation, but which have a different force. The love of this question, agapav signifies the love of will, of judgment or of moral feeling, nearly our English word to prize. The other is fileiv, which is simply affectional love, springing from the natural sensibility. In his question Jesus uses the former word; in his answer Peter uses the latter. Simon, son of Jonas, prizest thou me? More than these— More than the rest of the disciples at the meal love me. Peter had proudly boasted over them, “Though all should be offended in thee, yet will not I.” Our Lord tests him to see whether he still professes over the others. Thou knowest—He makes no vehement protestations, but appeals to the Lord’s own knowledge of his heart. I love thee—Peter uses the affectional term for love: I love thee tenderly from the heart. Feed my lambs—It is as if Peter’s first denial is now wiped out. Jesus bids him to return to the pastoral office in its humblest form.

Verses 16, 17. He saith unto him again the second (and even the third) time, Simon, &c., lovest thou me? — Doubtless with a view to impress the importance of the question with the greater force on his mind; and perhaps, also, to remind Peter of his having thrice denied him, and thereby given him cause to question the sincerity of his love. But at these two latter times, Christ leaves out the words more than these: because Peter, in his answer, had modestly left them out. Observe, reader, though we cannot say we love Christ more than others do, yet we shall be accepted if we can say we love him indeed. This Peter professes to do again and again, confidently affirming, Yea, or surely, Lord, I love thee. He had a high esteem and value for his Lord; a grateful sense of his kindness; and was entirely devoted to his honour and interest; his desire was toward him, as one he should be undone without; and his delight in him, as one he should be unspeakably happy in. And let it be remembered, those who can truly say that they love the Lord Jesus, may take to themselves the comfort arising from an assurance of their having an interest in him, notwithstanding their daily infirmities. It deserves our notice here, that Peter could appeal to Christ himself for the proof of his love, saying once and again, Thou knowest that I love thee; and the third time, speaking yet more emphatically, Thou knowest all things; thou knowest that I love thee. He doth not vouch his fellow-disciples to witness for him; they might be deceived in him; nor doth he think his own word might be taken; the credit of that was more than shaken already: but he calls Christ himself to witness. Happy they that, on good grounds, can do the same! He saith unto him, Feed my sheep — The word rendered feed in the preceding verse, and in verse 17th boske, properly means to give food; but the word here used, poimaine, implies more largely to do all the offices of a shepherd, namely, to guide, watch, and defend the sheep, as well as to feed them. “From our Lord’s asking Peter if he loved him, before he gave him commission to feed his lambs and his sheep, it is justly inferred, that to render men duly qualified for the ministerial function, they must prefer the interest and honour of Christ to every other consideration whatever. This is the great qualification by which alone a minister can be animated to go through the labours and difficulties of his office, and be fortified against the dangers which may attend it. Moreover, Christ’s exhortation to Peter to feed his lambs and sheep, being the reply which he made to Peter’s declaration that he loved him, shows us that ministers best testify their love to Christ by their singular care and diligence in feeding his flock. Our Lord’s three-fold repetition of his commission to Peter, was probably in allusion to Peter’s three denials; and as it contains an oblique intimation that his repentance should bear some proportion to his sin, so it seems to have been intended by our Lord to convince the rest of the disciples of the sincerity of Peter’s conversion, and to prevent any slight which he might be exposed to from their suspecting the contrary. However, we are told that Peter was grieved at this repeated application to him: 1st, Because it seemed to him an intimation that Christ doubted the sincerity of his repentance; and to a person of his sanguine temper, nothing could have afforded a more sensible anguish than such a suggestion. 2d, It recalled his crime, with all its aggravating circumstances, into his mind; it renewed his grief for having offended, and it increased that grief from a consideration that he had given sufficient grounds for suspecting his fidelity, even after his conversion. 3d, It put him in fear lest his Master foresaw some further misconduct of his, which would be as great a contradiction to his professions of love to him as the former was. One would wonder that from circumstances so evidently humiliating to the mind of Peter, the Papists could have inferred a grant to him of supreme dominion over the church, clergy as well as laity; as if a charge to serve the sheep, gave a power to lord it over all the shepherds. The passage has doubtless a quite different meaning; for Peter, by his late cowardice and perfidy, having, as it were, abdicated the apostleship, was hereby no more than formally restored to his office, through the indulgence of his kind and merciful Master; and not raised to any new dignity above his brethren.” See Macknight, and Tillotson’s Works.

Ver. 15-17. Feed my lambs — feed my sheep. The great and good Laurentius Valla, whom we all honour, though he speaks like the Vatican where he was secretary, has this note: Rege, et ut pastorem docet, guberna; quod superius boske quasi pascua præbe quod iterum in commendandis ovibus repetitur. He instructs him as a shepherd to rule and guide, and as it were, to supply pasture, and which is again repeated in committing his flock to Peter’s care.

16. Lovest thou me?—Jesus still uses the moral term for love, and omits the comparison which Peter had declined to accept. Peter still refers to Jesus’s knowledge, and again uses the affectional term for love. Thus: Prizest thou me? Answer: Thou knowest I love thee. Feed my sheep— Rather shepherd my sheeplings. Before the word was to feed; now it is to perform the whole shepherd’s office. Before it was lambs; now the Greek word for young and not full-grown sheep is used.

V. 17. Because he said the third time-As if he did not believe him.

Verse 17. 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.

Verses 16, 17. He saith unto him again the second (and even the third) time, Simon, &c., lovest thou me? — Doubtless with a view to impress the importance of the question with the greater force on his mind; and perhaps, also, to remind Peter of his having thrice denied him, and thereby given him cause to question the sincerity of his love. But at these two latter times, Christ leaves out the words more than these: because Peter, in his answer, had modestly left them out. Observe, reader, though we cannot say we love Christ more than others do, yet we shall be accepted if we can say we love him indeed. This Peter professes to do again and again, confidently affirming, Yea, or surely, Lord, I love thee. He had a high esteem and value for his Lord; a grateful sense of his kindness; and was entirely devoted to his honour and interest; his desire was toward him, as one he should be undone without; and his delight in him, as one he should be unspeakably happy in. And let it be remembered, those who can truly say that they love the Lord Jesus, may take to themselves the comfort arising from an assurance of their having an interest in him, notwithstanding their daily infirmities. It deserves our notice here, that Peter could appeal to Christ himself for the proof of his love, saying once and again, Thou knowest that I love thee; and the third time, speaking yet more emphatically, Thou knowest all things; thou knowest that I love thee. He doth not vouch his fellow-disciples to witness for him; they might be deceived in him; nor doth he think his own word might be taken; the credit of that was more than shaken already: but he calls Christ himself to witness. Happy they that, on good grounds, can do the same! He saith unto him, Feed my sheep — The word rendered feed in the preceding verse, and in verse 17th boske, properly means to give food; but the word here used, poimaine, implies more largely to do all the offices of a shepherd, namely, to guide, watch, and defend the sheep, as well as to feed them. “From our Lord’s asking Peter if he loved him, before he gave him commission to feed his lambs and his sheep, it is justly inferred, that to render men duly qualified for the ministerial function, they must prefer the interest and honour of Christ to every other consideration whatever. This is the great qualification by which alone a minister can be animated to go through the labours and difficulties of his office, and be fortified against the dangers which may attend it. Moreover, Christ’s exhortation to Peter to feed his lambs and sheep, being the reply which he made to Peter’s declaration that he loved him, shows us that ministers best testify their love to Christ by their singular care and diligence in feeding his flock. Our Lord’s three-fold repetition of his commission to Peter, was probably in allusion to Peter’s three denials; and as it contains an oblique intimation that his repentance should bear some proportion to his sin, so it seems to have been intended by our Lord to convince the rest of the disciples of the sincerity of Peter’s conversion, and to prevent any slight which he might be exposed to from their suspecting the contrary. However, we are told that Peter was grieved at this repeated application to him: 1st, Because it seemed to him an intimation that Christ doubted the sincerity of his repentance; and to a person of his sanguine temper, nothing could have afforded a more sensible anguish than such a suggestion. 2d, It recalled his crime, with all its aggravating circumstances, into his mind; it renewed his grief for having offended, and it increased that grief from a consideration that he had given sufficient grounds for suspecting his fidelity, even after his conversion. 3d, It put him in fear lest his Master foresaw some further misconduct of his, which would be as great a contradiction to his professions of love to him as the former was. One would wonder that from circumstances so evidently humiliating to the mind of Peter, the Papists could have inferred a grant to him of supreme dominion over the church, clergy as well as laity; as if a charge to serve the sheep, gave a power to lord it over all the shepherds. The passage has doubtless a quite different meaning; for Peter, by his late cowardice and perfidy, having, as it were, abdicated the apostleship, was hereby no more than formally restored to his office, through the indulgence of his kind and merciful Master; and not raised to any new dignity above his brethren.” See Macknight, and Tillotson’s Works.

Ver. 15-17. Feed my lambs — feed my sheep. The great and good Laurentius Valla, whom we all honour, though he speaks like the Vatican where he was secretary, has this note: Rege, et ut pastorem docet, guberna; quod superius boske quasi pascua præbe quod iterum in commendandis ovibus repetitur. He instructs him as a shepherd to rule and guide, and as it were, to supply pasture, and which is again repeated in committing his flock to Peter’s care.

17. Lovest thou—Jesus now, at last, uses the affectional term for love. This affectional term is lower than the moral term, but yet tenderer. But the cherishing of the moral tends to produce the affectional; and it is when both are united that the love is perfected. This blending in spiritual perfection is impossible without the aid of the blessed and Divine Spirit of love. Peter was grieved—Peter now sees that it is his threefold denial that demands this threefold confession. He is grieved, not because the demand is made, but for the sad cause that renders it necessary. He had thrice said, I know not the man; he may now thrice declare how he loves the man. But the recollection of the sad scene of apostacy melts him to sorrow in this his hour of restoration. Knowest all things—The man whom he denies is divine. The man whom, in the hour of the denial, he knew not, knows all things. I love thee—The full profession is uttered, and the full absolution will now be made. Feed my sheep—Shepherd my full-grown sheep. Peter passes by humble degrees to his full pastoral office. But he receives no popedom, no triple crown over the universal Church. Nothing indicates that he is restored more than to the level of his fellow-disciples.

V. 18. 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.

Verse 18. 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.

Verses 18, 19. Verily I say unto thee, When thou wast young, &c. — Peter being thus restored to the apostolical office and dignity, from which he had fallen by openly denying his Master three several times, Jesus proceeded to forewarn him of the persecutions to which he in particular would be exposed in the execution of his office; intending thereby to inspire him with courage and constancy. When thou wast young thou girdedst thyself, &c. — Our Lord seems to speak thus in allusion to the strength and activity which he had now showed in swimming ashore after he had girded his fisher’s coat upon him. But when thou shalt be old — He lived about thirty-six years after this; thou shalt stretch forth thy hands — To be nailed to the cross; and another shall gird thee — Such as were condemned to be crucified, 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 to be set up. In other words, Instead of that liberty which in thy youth thou enjoyedst, thou shalt in thine old age be bound and carried to prison and to death. Accordingly, the evangelist adds, This spake he, signifying by what death he should glorify God — Namely, that he should suffer martyrdom, and die with his hands stretched out on a cross. Observe, reader, 1st, It is not only by acting, but also and especially by suffering, that the saints glorify God. 2d, That with regard to death, which we must all suffer, it is the great concern of every good man, whatever death he dies, to glorify God in it. And 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. 3d, That the death of the martyrs was, in a special manner, for the glorifying of God. The truths of God, which they died in defence of, were hereby confirmed; the grace of God, which carried them with so much constancy through their sufferings, was hereby magnified; and the consolations of God, which abounded toward them in their sufferings, and his promises, the springs of their consolations, have been hereby recommended to the faith and joy of all the saints. When he had spoken this, he saith, Follow me — That is, as I now walk along, and show thereby that thou art willing to conform to my example, and to follow me, even to the death of the cross. Agreeably to this, the unanimous testimony of antiquity assures us that Peter was crucified.

18, 19. Jesus has restored him to his office and now he symbolizes his future destiny. He who shrank from an imaginary danger will not shrink from the cross and the crown of martyrdom. Peter is said to have been crucified at Rome more than thirty years after this memorable conversation.

18. Girdedst thyself—The young and athletic man, when about to perform some manly labor, would first tighten the girdle about his waist, so as to fasten his flowing apparel. Whither thou wouldest—That same young man is able to be his own master, taking what path he pleases. Stretch forth thy hands—In his second childhood, as in his first, he spreads out his helpless arms, that his girdle may be tightened by other hands round his waist. But this image suggests in the background the spreading of the arms of the apostolic martyr upon the cross; and this secondary, but really final and true meaning, is confirmed by the words that follow. Another shall gird thee—The girding of the old man by the attendant friend, is still the symbol of the binding with cords by an executioner. Carry thee—Shall lead thee. Thou wouldest not—To thy death. The actual order of the transaction thus dimly hinted was to be, however, first, the binding, then the leading, and then the stretching forth of the hands on the cross.

V. 19. 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.

Verse 19. 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.

Verses 18, 19. Verily I say unto thee, When thou wast young, &c. — Peter being thus restored to the apostolical office and dignity, from which he had fallen by openly denying his Master three several times, Jesus proceeded to forewarn him of the persecutions to which he in particular would be exposed in the execution of his office; intending thereby to inspire him with courage and constancy. When thou wast young thou girdedst thyself, &c. — Our Lord seems to speak thus in allusion to the strength and activity which he had now showed in swimming ashore after he had girded his fisher’s coat upon him. But when thou shalt be old — He lived about thirty-six years after this; thou shalt stretch forth thy hands — To be nailed to the cross; and another shall gird thee — Such as were condemned to be crucified, 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 to be set up. In other words, Instead of that liberty which in thy youth thou enjoyedst, thou shalt in thine old age be bound and carried to prison and to death. Accordingly, the evangelist adds, This spake he, signifying by what death he should glorify God — Namely, that he should suffer martyrdom, and die with his hands stretched out on a cross. Observe, reader, 1st, It is not only by acting, but also and especially by suffering, that the saints glorify God. 2d, That with regard to death, which we must all suffer, it is the great concern of every good man, whatever death he dies, to glorify God in it. And 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. 3d, That the death of the martyrs was, in a special manner, for the glorifying of God. The truths of God, which they died in defence of, were hereby confirmed; the grace of God, which carried them with so much constancy through their sufferings, was hereby magnified; and the consolations of God, which abounded toward them in their sufferings, and his promises, the springs of their consolations, have been hereby recommended to the faith and joy of all the saints. When he had spoken this, he saith, Follow me — That is, as I now walk along, and show thereby that thou art willing to conform to my example, and to follow me, even to the death of the cross. Agreeably to this, the unanimous testimony of antiquity assures us that Peter was crucified.

19. Glorify God—That God should receive glory in the martyr’s death was a new thought, unknown to heathenism. Follow me—Our Lord, we now suppose, rose from the meal and prepares for his disappearing. He moves from the company and bids Peter follow him. As Peter rises to follow, John, with deep interest, but half unconsciousness, rises to follow also. This command to Peter to follow him required a bodily following; but it also symbolized that following in future destiny by which Peter should tread the path through martyrdom to heaven. This will soon appear as we advance.

V. 20. 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.

Verses 20, 21. Then Peter, turning about — Namely, as he followed Jesus; seeth the disciple whom Jesus loved following — Silently, and in humble token of his readiness likewise to suffer the greatest extremities in the service of so gracious a Master. Peter, seeing him follow Jesus in the same manner as he himself did, though he was not called to it, saith to Jesus, Lord, what shall this man do — What is to become of him? must he, who is now following with me, partake of the like sufferings, and in like manner testify his love by dying for thee? “There is a peculiar spirit and tenderness in this plain passage. Christ orders Peter to follow him, in token of his readiness to be crucified in his cause. John stays not for the call, he rises and follows 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 the 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.” — Doddridge.

20. Peter, turning about—His face is towards the Lord, as in the act of following his footsteps. But John’s movement, in following also, attracted Peter’s eyes. As his own tragic destiny had been sketched by Jesus, an interest arises to know also the future fate of the Lord’s own beloved John. But the question is abruptly put in the Greek, But this man, what?

Verses 20, 21. Then Peter, turning about — Namely, as he followed Jesus; seeth the disciple whom Jesus loved following — Silently, and in humble token of his readiness likewise to suffer the greatest extremities in the service of so gracious a Master. Peter, seeing him follow Jesus in the same manner as he himself did, though he was not called to it, saith to Jesus, Lord, what shall this man do — What is to become of him? must he, who is now following with me, partake of the like sufferings, and in like manner testify his love by dying for thee? “There is a peculiar spirit and tenderness in this plain passage. Christ orders Peter to follow him, in token of his readiness to be crucified in his cause. John stays not for the call, he rises and follows 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 the 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.” — Doddridge.

§ 153.—JESUS’S APPEARANCE AT THE SEA OF TIBERIAS, 1-24.

Second miraculous draught of fishes, 1-8.

1. At the sea of Tiberias—Or, Lake of Genessaret. See note on Matthew 4:13, with the map. The apostles have returned to their native lake and to their ancient employment, in quiet and holy waiting for their still higher calling at the Pentecost. Once more, and for the last time, they are to behold their now risen Lord in these scenes of their ancient sojourn. The objects, conversation, and events will vividly remind them of old recollections; and the discourse he will deliver will shed a solemn light upon their future destinies. The fishing scene is indeed a reproduction by Jesus of the miracle of the draught of fishes (Luke 5:4-11) at a more advanced stage of history, and to teach kindred but more transcendent lessons. In the former miracle was symbolized the ministry of these fishers of men under the earthly guidance of a present. Jesus. In this scene is represented the ministry of the apostles and all future pastors, on the sea of time, under the eye of the Lord, who is dimly descried by faith on the high eternal shore. Showed—Manifested; indicating not merely a bodily appearing, but an unfolding of the depths and power of his nature.

V. 22. 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.

Verse 22. 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.

Verses 22, 23. Jesus saith, If I will that he tarry — Without dying; till I come — With power and great glory, to execute the judgment I have threatened on mine enemies. Till then he certainly did tarry, and who can say when or how he died? What is that to thee — Or to any one else? Follow thou me — Mind thou thine own duty, and endeavour to prepare for thine own sufferings, and pry not, with a vain curiosity, into the secret events which may befall him or any other of thy brethren. Then — As this answer was not rightly understood; went this saying abroad among the brethren — That is, among the other followers of Christ; (our Lord himself taught them to use that appellation, John 20:17;) that that disciple should not die; and the advanced age to which he lived gave some further colour for it; yet Jesus said not unto him — Or of him; He shall 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; but, If I will, &c. — He only said the words expressed before, which, if St. John understood, he did not think proper to explain.

Ver. 22. If I will that he tarry till I come, what is that to thee? A just rebut to unlawful curiosity. But the first promises of his advent referred to his coming to destroy Jerusalem, as in Matthew 16:28. “There are some standing here who shall not taste of death, till they see the Son of man coming in his kingdom.” The same in Acts 2:20. “The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.” St. Peter did not live to see that dark day passing over his country, being martyred, as we understand, a year or two before the city was burned, but John outlived the age to tell the second and the third generation that he had seen the Lord in the flesh.

22. If I will—Our Lord here assumes to be Lord of man’s destiny. Though he permit, yet nothing can take place without his permissive will. Now the Lord’s answer to Peter’s question is purposely pregnant with two or three admissible meanings; nevertheless of the two or three possible meanings but one is the true one. Tarry [on earth] till I come–That is, remain living to the judgment day, be the same a longer or shorter period. If that were Christ’s will, what is that to Peter? Commentators of all ages falter and vibrate around, and then from, this plain meaning. Jesus does not say that John will live to the Second Advent; but he does most truly say that it is none of Peter’s business if he does. At the same time he intimates that if John’s future be not this, it is something so much like it that it may be shadowed under these words. If, firstly, the word come be taken in the sense of John 14:3, then the sentence is that John shall not, like Peter, be bound and violently slain; but shall quietly and peacefully tarry until the Lord shall please to come at the hour of death and take him to himself. Or, secondly, if the Lord shall in his own time vouchsafe to John individually a Christophany, that is, a special parousia or coming to him alone what had Peter to say to it? John did tarry until the Lord in that Christophany did come. Revelation 1:12-20. And this last was, perhaps, the true meaning at which the Lord so enigmatically hinted, and which justifies the indicative I will in the Greek.

Follow thou me—In token of that future spiritual or historical following which the bodily act represented, Peter now follows his departing Lord. To what direction and result? No one knows; for John there leaves them; and the whole scene seems to vanish like a morning dream. But even at this late age of the world let us venture, from the nature of the symbol, to conjecture how our Lord finished this interview. If we may suppose, then, that, as Peter followed, Jesus suddenly vanished in an upward splendour, the symbolic action would then express a complete and required meaning. Follow me, Peter during thy whole future earthly life without swerving, historically as now corporeally, even through suffering and death, and thy path shall end, as mine now merges, in ascending GLORY. It will be seen by this view, that the rebuke of Peter’s sidelong question about John is less severe than commentators generally make it. It was a rebuke, in symbol, which signified that Peter’s future following his Lord ought to be unvarying, regardless of all incidental considerations.

V. 23. 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.

Verses 22, 23. Jesus saith, If I will that he tarry — Without dying; till I come — With power and great glory, to execute the judgment I have threatened on mine enemies. Till then he certainly did tarry, and who can say when or how he died? What is that to thee — Or to any one else? Follow thou me — Mind thou thine own duty, and endeavour to prepare for thine own sufferings, and pry not, with a vain curiosity, into the secret events which may befall him or any other of thy brethren. Then — As this answer was not rightly understood; went this saying abroad among the brethren — That is, among the other followers of Christ; (our Lord himself taught them to use that appellation, John 20:17;) that that disciple should not die; and the advanced age to which he lived gave some further colour for it; yet Jesus said not unto him — Or of him; He shall 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; but, If I will, &c. — He only said the words expressed before, which, if St. John understood, he did not think proper to explain.

23. That that disciple should not die—Many in the apostolic Church put upon Jesus’s words the first meaning, namely, his living to the Second Advent; which was the true and yet the mistaken meaning. True, because it truly was not Peter’s concern if that result really took place; and mistaken, because that result did not take place. Thus John’s contemporaries are left by him to interpret the words upon their own responsibilities. They inferred that for John to live to the Advent was to escape death completely. But John, as if to disclaim all false pretensions, and dissipate all false conceptions, publishes the words just as they were uttered, and declines all interpretation. He gives the text and refuses to give any commentary. And that there may be no responsibility on his shoulder, he takes care to repeat the very identical words, and leave the matter with the reader. Did John know? His inspiration is no proof that he did know; for inspiration is as truly, though not as narrowly, limited as natural knowledge. Inspiration only knows so far as is revealed; and who knows that the meaning of these words was revealed to John? Whatever he expected, he lived peacefully at Ephesus until about the close of the first century, nearly if not quite a century old. He was buried in that city, and some of the Fathers profess to have seen his tomb. Many in Augustine’s day fancied that John lived in his own tomb, and that the earth above him heaved with his respiration. Stier tells us that the celebrated Lavater professed to have revelation of the fact, that John still lives on earth!

The attestation and conclusion, 24, 25.

Against the arrogant pretensions of modern factitious criticism, “criticism run mad,” we repudiate the notion that these verses are added by a later hand It is a modern invention, that about the Ephesian Church giving us this testimony to John! His own spirit and style breathe in every clause. This, is certain, that if it were by any other hand, the spurious writer does his best, with great success, to counterfeit the authorship he professes to authenticate. The additional verses are composed either by the apostle or by an impostor. But we believe that the Church of that day could not have been imposed upon, and would not impose upon us a counterfeiter’s endorsement of this memorable Gospel.

V. 24. 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, Romans 16:22.

Verse 24. 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, &c., 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. See Clarke “John 21:25”. We know] Instead of oidamen, we know, some have written oida men, 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.

Verse 24. This is the disciple which testifieth these things — Being still alive after he had written them. From this verse Grotius and some others infer, that the Ephesian bishops added this whole chapter to St. John’s gospel, after his death. But, as Dr. Macknight observes, it evidently proves the contrary, for it assures us that John wrote the things contained in this chapter. And we know that his testimony is true — The church probably added these words to this gospel, as Tertius did those to St. Paul’s epistle to the Romans, Romans 16:23. Further, though the evangelist seems to conclude his gospel, (John 20:31,) it is no unusual thing with the sacred writers to add new matter after such conclusions. See the epistle to the Romans, and that to the Hebrews, at the end. As to the writer of this gospel being spoken of in the third person, it is agreeable to John’s manner; (see John 19:35;) who likewise speaks of himself in the plural number, 1 John 5:18-20. To conclude, the verse under consideration is shown to be genuine, by a similar passage in the conclusion of the third epistle, verse 12.

In detailing the events subsequent to the crucifixion, the reader may readily observe, that much matter is recorded in a small compass; and that though each evangelist has given his particular and connected narration, much new matter is introduced by each one, unnoticed by the others. To frame a general narrative by a combination of the whole, and to dispose the various circumstances in the order they are supposed to have occurred, have been objects of difficulty to harmonists. On these accounts, the following concise summary of the events, in the order they may rationally be supposed to have happened, is introduced, as arranged by Dr. Benson, and afterward adopted by Archbishop Newcome.

On the morning of the first day of the week, Jesus rises from the dead; a great earthquake happens about the time of his resurrection; and an angel appears, who rolls away the stone that closed the mouth of the sepulchre, sits upon it, and strikes the keepers with great fear; thus causing them to remove to such a distance, as to remain unnoticed by the women and others hereafter, Matthew 28:2-4. After his resurrection, many bodies of the saints rise from their graves, and are seen by many in Jerusalem, Matthew 27:52, 53. Mary Magdalene, Mary the mother of James, Salome, Joanna, and other women, (Mark 16:1; Luke 24:1; John 20:1,) go very early to the sepulchre, intending to embalm the body of Jesus, (having bought spices the preceding evening for that purpose.) In their way they consult about removing the stone from the door of the sepulchre. Perceiving it already taken away, they enter into the sepulchre, yet find not the body of the Lord Jesus, Mark 16:3-5; Luke 24:2, 3; John 20:1. Mary Magdalene, hastily returning to Jerusalem, relates to Peter and John that they had taken the Lord out of the sepulchre, John 20:2. The other women remaining in the sepulchre, two angels appear unto them, and one of them requests the women to inform the disciples, and Peter in particular, that Jesus was risen, &c., Matthew 28:5-7; Mark 16:4-7; Luke 24:4-8. The women return from the sepulchre, relate these things to the apostles, and are discredited, Matthew 28:8; Mark 16:8; Luke 24:8-11. Peter and John having heard Mary Magdalene’s report of his having been taken away, and the women’s of his having risen, run to the sepulchre, and find the body removed according to their information, and wondering at what was come to pass, return home, Luke 24:12; John 20:3-10. The resurrection having been stated to the disciples at Jerusalem at this period, (Luke 24:22-24,) Cleophas and his companion leave their brethren to go to Emmaus. Mary Magdalene goes again to the sepulchre, tarries there after the apostles, (John 20:11,) and converses with the two angels who had before appeared to the women. Turning herself back, she perceives Jesus, who gradually makes himself known unto her; she consequently hastens to the city, and announces this his first appearance to the disciples, but they believe not, Mark 16:9-11; John 20:11-18. The other women, having told the disciples of his resurrection, continue in the city, while Peter and John visit, and Mary Magdalene revisits, the sepulchre: they then go back again, and upon finding it deserted, return toward Jerusalem. On their way, Jesus meets and requests them to direct his disciples to depart into Galilee, Matthew 28:9, 10. This is his second appearance. The guards about this time leave the neighbourhood of the sepulchre, and inform the Jewish rulers of what had occurred within their knowledge, Matthew 28:11-15. According to Paul, (1 Corinthians 15:5,) the third appearance is to Cephas; and the fourth, to the two who some time prior to this left their brethren to proceed to Emmaus; who, immediately returning to Jerusalem, relate it to the other disciples, and are not credited, Matthew 16:12, 13; Luke 24:13-36. The last time of his being seen on the day of his resurrection, being the fifth, was by the apostles as they sat at meat in the absence of Thomas, 1 Corinthians 15:5; Mark 16:14-18; Luke 24:36-49; John 20:19-23. This concludes the great and glorious transactions of the important day on which Jesus rose from the dead. About the eighth day after his resurrection, he again, the sixth time, appears to his disciples, when Thomas was present, John 20:24-

29. His seventh appearance occurs between the eighth and fortieth day, at the sea of Tiberias, to his disciples, (Matthew 28:16; John 21:1-24,) and his. eighth, to them upon the mountain in Galilee, Matthew 28:16-

20. Paul (1 Corinthians 15:6) relates his having been seen of above five hundred brethren at once, many of whom, at the time of his writing this epistle, were living witnesses to this the ninth appearance. His tenth is to James; and his final appearance, being the eleventh, is to the apostles, on the ascension, 1 Corinthians 15:7; Acts 1:3-12; Mark 16:19, 20; Luke 24:50-53.

24. This is the disciple—Spoken in John’s usual manner of himself, in the third person. We know—Speaking in full apostolic and inspired authority for and with the apostolic Church. From that Church, the gifted Church, endued with the discerning of spirits, we receive the sacred canon, and thereby amply prove that its books were selected under divine guidance. Even if the authors were not inspired, this testimony of the then living Church fully establishes the New Testament as the authentic announcement of the facts and doctrines of Christ’s religion. That the apostle here passes into the plural number, we know, is a dignified assumption of representative character, in communion with that Church.

V. 25. 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.

Verse 25. 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, &c.] Origen’s signification of the word cwrein 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: John 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 cwrein. 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, &c. 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 Numbers 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 Daniel 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, oi plhrousi pasan, oshn hliov ora, kai ghn kai

qalassan. They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract Deuteronomy Ebriet, T. i. p. 362, 10, is observed to speak after the same manner, oude gar twn dwrewn ikanov oudeiv cwrhsai to afqonon plhqov, iswv dJ audJ o kosmov. Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract Deuteronomy Posterit. Caini, T. i. p. 253, l. 38, he says, speaking of the fulness of God, oude gar eiv (ei) plouton epideiknusqai boulhqeih ton eautou, cwrhsai an, hpeirwqeishv kai qalatthv, h sumpasa gh. And should he will to draw out his fulness, 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 Æneas say to Achilles:- AllJ age mhketi tauta legwmeqa, nhputioi wv,

JEstaotJ en messh usminh dhiothtov.

Esti gar amfoteroisin oneidea muqhsasqai

Polla malJ, oudJ an nhuv ekatonzugov acqov aroito.

Strepth de glwssJ esti brotwn, poleev dJ eni muqoi,

Pantoioi, epewn de poluv nomov enqa kai enqa.

JOppoion kJ eiphsqa epov, toion kJ epakousaiv.

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: Præsertim cum illi eam gloriam consecuti sunt, quæ vix cœlo capi posse videatur-“especially when they pursued that glory which heaven itself seems scarcely sufficient to contain.” And Livy also, in vii. 25, Hæ 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 Deuteronomy 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, &c., 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, Æthiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three.

The word אמנ 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, אמנ אמנ amen, amen. See an instance of this, Numbers 5:22. In Deuteronomy 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 honour, 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 Matthew 5:18, 26; 6:2, 5, 16; 8:10; 10:15, 23, 42, &c., &c.; but it is remarkable that it is doubled by St. John, see John 1:51; 3:3, 5, 11; 5:19, 24, 25; 6:26, 32, 47, 53; John 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21, 38; John 14:12; 16:20, 23; 21:18; and is never found iterated by any of the other evangelists. Some have supposed that the word אמנ is contracted, and contains the initials of נעמן Ëlm ynda 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, o amhn, Revelation 1:18; 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 Æthiopic 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.

Verse 25. And there are also many other things which Jesus did — Many which none of the evangelists have recorded; which, if they should be written every one — Every fact, and all the circumstances thereof; I suppose — This expression, which softens the hyperbole, (if this be one,) shows that John wrote this verse; the world itself could not contain the books that should be written — The construction of this verse, in our present translation, is fully justified by adducing from the Old Testament expressions equally hyperbolical. Thus Exodus 3:8, the land of Canaan is said to flow with milk and honey. Numbers 13:33, the spies, who returned from searching the land of Canaan, say they saw giants there of such a prodigious size, that they were, in their own sight, as grasshoppers. Judges 7:12, the Midianites, &c., are said to lie along in the valley like grasshoppers, and their camels to be as the sand by the sea-shore for multitude. 1 Kings 10:27, Solomon is said to make silver be in Jerusalem as stones. The reader may find more examples of such hyperboles, both in sacred and profane authors, in a note of Bishop Pearce on this text. Such expressions are not unusual in the magnificent luxuriance of the oriental style, though rarely occurring in the simple, artless narrations of the apostles. Thus understood, the clause simply means, that Jesus performed a prodigious number of miracles. The text may, nevertheless, be considered in a sense somewhat different. This evangelist frequently uses the word world in a general sense, to denote its inhabitants, as John 8:26, and in other places, (see John 15:18,) as signifying the carnal and unbelieving part of mankind. The Greek word cwrew, here translated contain, is not only used in that sense, but, when applied to the mind, denotes the reception and understanding of any thing, and is rendered to this purpose, Matthew 19:11, 12; and Philemon 1:15. By adopting these observations the text may be understood to mean, I am persuaded the world itself would not receive the books that should be written; which is Doddridge’s translation. Whitby, Chandler, and many others, have supported this construction. According to it John informs us, that if all the miracles which Jesus performed were written, the world itself could not receive the books, could not believe them, because they would appear absolutely incredible. But to this interpretation it may be objected, that the phrase, auton ton kosmon, the world itself, cannot mean the men of the world, for which reason the first sense, it seems, is to be preferred. “I agree perfectly,” says Dr. Campbell, “with those interpreters who think that the hyperbole contained in this verse is much more tolerable than the torture to which some critics have put the words, in order to make them speak a different sense.”

“Perhaps,” says the pious Dr. Doddridge, referring to what St. John here declares respecting the many other things done by Jesus, which have not been recorded, “it may be a most delightful part of the entertainment of the heavenly world, to learn from our blessed Lord himself, or from those who conversed with him on earth, a multitude of such particulars of his life as will be well worthy our everlasting admiration. In the mean time, let us praise God for what is recorded, and let us study the sacred records which contain such authentic and exact accounts of those important facts, in which we are all so nearly concerned; records incomparably more valuable than the writings of our private estates, or the charters of our public liberties. Let us earnestly pray, that their great design may be answered in us; and make it our importunate request to Him, who is the giver of all grace, that through the operations of that Holy Spirit, (without the influence of which, even the Scripture itself, with all our advantages for understanding and improving it, will be but a sealed book, or a dead letter,) our faith may be nourished and confirmed by every portion of it which we read. And let us, above all, be concerned that our hearts may be so influenced by his word, and, as it were, delivered into the mould of it, that, believing in Christ, under all the characters he bears, we may have life through his name, and may at length receive the end of our faith in the complete salvation of our souls.” Amen! So may it be to the author of this work, and to all that do or may peruse it!

Ver. 25. The world itself could not contain the books that should be written. This is a figure of speech called the hyperbolè, and is sometimes essential in painting and in oratory. The figure of a man in statuary, or in large cartoons, after elevation in a temple or hall, would look only like a boy. The artist therefore prefers a massive or colossal figure. So in the Hebrew poetry. Jehovah makes the clouds his chariots, and rides on the wings of the wind. Seas and rivers are afraid, and the mountains tremble at his presence. So also the tower of Babel, and the top of the tree in Daniel, reaching to heaven; and the ten spies were but as grasshoppers when compared with the giants. Cicero says, that the gulph of Charybdis was not equal to the gluttony of Mark Antony. Virgil represents Camilla, the virgin warrior of the Amazons, as leading a squadron of horse to battle, and in swiftness of foot outstripping the winds. Sed proelia virgo dura pati, &c. ÆNEID. 7. She

“Outstript the winds with speed upon the plain,

Flew o’er the fields, nor hurt the bearded grain;

She swept the seas, and as she skimmed along,

Her flying feet unbathed on billows hung.”

DRYDEN.

25. The world itself could not contain the books—The world, in John’s use of the term, perhaps always signifies, not the physical frame of creation, but, the living world. And sometimes he uses it, as used in modern times, in a narrow and conventional sense, when we speak of the literary world—the fashionable world. Thus in John 12:19, The world has gone after him. In this passage we understand him as speaking of the book-world, which was then not a very large world, and could not accept or digest many books, or rather, manuscript scrolls. He then declares his own feeling, that if all that Jesus did in word and deed should be written, there would be more than the world-full of books. The book-market would be more than glutted, and the reading public overwhelmed. The world could not compass the big library. With such a hyperbole no one will have any difficulty who remembers that the inspired books were “not only divine books, but intensely human books.” Inspiration does not petrify or congeal the natural expression of human feeling or thought. And on no other subject than the life and work of Jesus were such a hyperbole so graceful, even in an inspired writer.

Stretching these words from their more narrow and indefinite sense to their full infinite capacity of meaning, could a universe of books fully unfold all that Jesus did in the brief work of atonement on the cross? Nothing less than that infinite library can detail the number saved, the eternal death from which they are saved, the eternal life and all its glorious eternal history to which they are saved, all of which were wrought by the earthly life and death of Christ.

And these words very conclusively indicate that the Evangelists profess not to narrate all they knew of the Lord’s words and deeds. It is very irrational for sceptical writers, when one of the Evangelists omits some fact elsewhere narrated, to continually exclaim, “That Evangelist knows nothing about that fact; it is, therefore, of doubtful authority.” Just as if every Evangelist must narrate all, and just as much, as every other Evangelist! Just as if all the writers must square themselves precisely by each other, each narrate the same facts in exactly the same manner. So that if they omit they are ignorant, and if they vary they contradict. Their brief sketches are but slight leaves in the great biography. And well does our Evangelist close the divine four with an attestation of the infinite scope of the Life of the INCARNATE.

THE END.