mh_parser/vol_split/43 - John/Chapter 21.xml

<div2 id="John.xxii" n="xxii" next="vii" prev="John.xxi" progress="98.82%" title="Chapter XXI">
<h2 id="John.xxii-p0.1">J O H N.</h2>
<h3 id="John.xxii-p0.2">CHAP. XXI.</h3>
<p class="intro" id="John.xxii-p1">The evangelist seemed to have concluded his
history with the foregoing chapter; but (as St. Paul sometimes in
his epistles), new matter occurring, he begins again. He had said
that there were many other signs which Jesus did for the proof of
his resurrection. And in this chapter he mentions one of these
many, which was Christ's appearance to some of his disciples at the
sea of Tiberias, in which we have an account, I. How he discovered
himself to them as they were fishing, filled their net, and then
very familiarly came and dined with them upon what they had caught,
<scripRef id="John.xxii-p1.1" osisRef="Bible:John.21.1-John.21.14" parsed="|John|21|1|21|14" passage="Joh 21:1-14">ver. 1-14</scripRef>. II. What
discourse he had with Peter after dinner, 1. Concerning himself,
<scripRef id="John.xxii-p1.2" osisRef="Bible:John.21.15-John.21.19" parsed="|John|21|15|21|19" passage="Joh 21:15-19">ver. 15-19</scripRef>. 2.
Concerning John, <scripRef id="John.xxii-p1.3" osisRef="Bible:John.21.20-John.21.23" parsed="|John|21|20|21|23" passage="Joh 21:20-23">ver.
20-23</scripRef>. III. The solemn conclusion of this gospel,
<scripRef id="John.xxii-p1.4" osisRef="Bible:John.21.24-John.21.25" parsed="|John|21|24|21|25" passage="Joh 21:24,25">ver. 24, 25</scripRef>. It is
strange that any should suppose that this chapter was added by some
other hand, when it is expressly said (<scripRef id="John.xxii-p1.5" osisRef="Bible:John.21.24" parsed="|John|21|24|0|0" passage="Joh 21:24">ver. 24</scripRef>) that the disciple whom Jesus loved
is he which testifieth of these things.</p>
<scripCom id="John.xxii-p1.6" osisRef="Bible:John.21" parsed="|John|21|0|0|0" passage="Joh 21" type="Commentary"/>
<scripCom id="John.xxii-p1.7" osisRef="Bible:John.21.1-John.21.14" parsed="|John|21|1|21|14" passage="Joh 21:1-14" type="Commentary"/><div class="Commentary" id="Bible:John.21.1-John.21.14">
<h4 id="John.xxii-p1.8">Christ with His Disciples.</h4>
<p class="passage" id="John.xxii-p2">1 After these things Jesus showed himself again
to the disciples at the sea of Tiberias; and on this wise showed he
<i>himself.</i>   2 There were together Simon Peter, and
Thomas called Didymus, and Nathanael of Cana in Galilee, and the
<i>sons</i> of Zebedee, and two other of his disciples.   3
Simon Peter saith unto them, I go a fishing. They say unto him, We
also go with thee. They went forth, and entered into a ship
immediately; and that night they caught nothing.   4 But when
the morning was now come, Jesus stood on the shore: but the
disciples knew not that it was Jesus.   5 Then Jesus saith
unto them, Children, have ye any meat? They answered him, No.
  6 And he said unto them, Cast the net on the right side of
the ship, and ye shall find. They cast therefore, and now they were
not able to draw it for the multitude of fishes.   7 Therefore
that disciple whom Jesus loved saith unto Peter, It is the Lord.
Now when Simon Peter heard that it was the Lord, he girt <i>his</i>
fisher's coat <i>unto him,</i> (for he was naked,) and did cast
himself into the sea.   8 And the other disciples came in a
little ship; (for they were not far from land, but as it were two
hundred cubits,) dragging the net with fishes.   9 As soon
then as they were come to land, they saw a fire of coals there, and
fish laid thereon, and bread.   10 Jesus saith unto them,
Bring of the fish which ye have now caught.   11 Simon Peter
went up, and drew the net to land full of great fishes, a hundred
and fifty and three: and for all there were so many, yet was not
the net broken.   12 Jesus saith unto them, Come <i>and</i>
dine. And none of the disciples durst ask him, Who art thou?
knowing that it was the Lord.   13 Jesus then cometh, and
taketh bread, and giveth them, and fish likewise.   14 This is
now the third time that Jesus showed himself to his disciples,
after that he was risen from the dead.</p>
<p class="indent" id="John.xxii-p3">We have here an account of Christ's
appearance to his disciples at the sea of Tiberias. Now, 1. Let us
compare this appearance with those that <i>went before,</i> In
those Christ showed himself to his disciples when they were met in
a solemn assembly (it should seem, for religious worship) upon a
Lord's day, and when they were all together, perhaps expecting his
appearing; but in this he showed himself to some of them
occasionally, upon a week-day, when they were fishing, and little
thought of it. Christ has many ways of making himself known to his
people usually in his ordinances, but sometimes by his Spirit he
visits them when they are employed in common business, as the
<i>shepherds</i> who were <i>keeping their flocks by night</i>
(<scripRef id="John.xxii-p3.1" osisRef="Bible:Luke.2.8" parsed="|Luke|2|8|0|0" passage="Lu 2:8">Luke ii. 8</scripRef>), even so <i>here
also,</i> <scripRef id="John.xxii-p3.2" osisRef="Bible:Gen.16.13" parsed="|Gen|16|13|0|0" passage="Ge 16:13">Gen. xvi. 13</scripRef>. 2.
Let us compare it with that which followed at the mountain in
Galilee, where Christ had appointed them to meet him, <scripRef id="John.xxii-p3.3" osisRef="Bible:Matt.28.16" parsed="|Matt|28|16|0|0" passage="Mt 28:16">Matt. xxviii. 16</scripRef>. Thitherward they
moved as soon as the days of unleavened bread were over, and
disposed of themselves as they saw fit, till the time fixed for
this interview, or general rendezvous. Now this appearance was
while they were waiting for that, that they might not be weary of
waiting. Christ is often better than his word, but never worse,
often anticipates and outdoes the believing expectations of his
people, but never disappoints them. As to the particulars of the
story, we may observe,</p>
<p class="indent" id="John.xxii-p4">I. Who they were to whom Christ now showed
himself (<scripRef id="John.xxii-p4.1" osisRef="Bible:John.21.2" parsed="|John|21|2|0|0" passage="Joh 21:2"><i>v.</i> 2</scripRef>): not
to all the twelve, but to seven of them only. Nathanael is
mentioned as one of them, whom we have not met with since,
<scripRef id="John.xxii-p4.2" osisRef="Bible:John.1.45-John.1.51" parsed="|John|1|45|1|51" passage="Joh 1:45-51"><i>ch.</i> i</scripRef>. But some
think he was the same with Bartholomew, one of the twelve. The two
not named are supposed to be Philip of Bethsaida and Andrew of
Capernaum. Observe here, 1. It is good for the disciples of Christ
to be much together; not only in solemn religious assemblies, but
in common conversation, and about common business. Good Christians
should by this means both testify and increase their affection to,
and delight in, each other, and edify one another both by discourse
and example. 2. Christ chose to manifest himself to them when they
were together; not only to countenance Christian society, but that
they might be joint witnesses of the same matter of fact, and so
might corroborate one another's testimony. Here were seven together
to attest this, on which some observe that the Roman law required
seven witnesses to a testament. 3. Thomas was one of them, and is
named next to Peter, as if he now kept closer to the meetings of
the apostles than ever. It is well if losses by our neglects make
us more careful afterwards not to let opportunities slip.</p>
<p class="indent" id="John.xxii-p5">II. How they were employed, <scripRef id="John.xxii-p5.1" osisRef="Bible:John.21.3" parsed="|John|21|3|0|0" passage="Joh 21:3"><i>v.</i> 3</scripRef>. Observe,</p>
<p class="indent" id="John.xxii-p6">1. Their agreement to go a fishing. They
knew not well what to do with themselves. For my part, says Peter,
<i>I will go a fishing; We will go with thee</i> then, say they,
for we will keep together. Though commonly two of a trade cannot
agree, yet they could. Some think they did amiss in returning to
their boats and nets, which they had left; but then Christ would
not have countenanced them in it with a visit. It was rather
commendable in them; for they did it, (1.) To redeem time, and not
be idle. They were not yet appointed to preach the resurrection of
Christ. Their commission was in the drawing, but not perfected. The
hour for entering upon action was to come. It is probable that
their Master had directed them to say nothing of his resurrection
till after his ascension, nay, not till after the pouring out of
the Spirit, and then they were to begin at Jerusalem. Now, in the
mean time, rather than do nothing, they would go a fishing; not for
recreation, but for business. It is an instance of their humility.
Though they were advanced to be sent of Christ, as he was of the
Father, yet they did not take state upon them, but remembered
<i>the rock out of which they were hewn.</i> It is an instance
likewise of their industry, and bespeaks them good husbands of
their time. While they were waiting, they would not be idling.
Those who would give an account of their time with joy should
contrive to fill up the vacancies of it, to gather up the fragments
of it. (2.) That they might help to maintain themselves and not be
burdensome to any. While their Master was with them those who
ministered to him were kind to them; but now that the <i>bridegroom
was taken from them</i> they must <i>fast</i> in those days, and
therefore their own hands, as Paul's, must <i>minister to their
necessities</i> and for this reason Christ asked them, <i>Have you
any meat?</i> This teaches us with quietness <i>to work and eat our
own bread.</i></p>
<p class="indent" id="John.xxii-p7">2. Their disappointment in their fishing.
That night they caught nothing, though, it is probable, they
<i>toiled all night,</i> as <scripRef id="John.xxii-p7.1" osisRef="Bible:Luke.5.5" parsed="|Luke|5|5|0|0" passage="Lu 5:5">Luke v.
5</scripRef>. See the vanity of this world; the hand of the
diligent often returns empty. Even good men may come short of
desired success in their honest undertakings. We may be in the way
of our duty, and yet not prosper. Providence so ordered it that all
that night they should catch nothing, that the miraculous draught
of fishes in the morning might be the more wonderful and the more
acceptable. In those disappointments which to us are very grievous
God has often designs that are very gracious. Man has indeed <i>a
dominion over the fish of the sea,</i> but they are not always at
his beck; God only knows the <i>paths of the sea,</i> and commands
that which passeth through them.</p>
<p class="indent" id="John.xxii-p8">III. After what manner Christ made himself
known to them. It is said (<scripRef id="John.xxii-p8.1" osisRef="Bible:John.21.1" parsed="|John|21|1|0|0" passage="Joh 21:1"><i>v.</i>
1</scripRef>), <i>He showed himself.</i> His body, though a true
and real body, was raised, as ours will be, a spiritual body, and
so was visible only when he himself was pleased to make it so; or,
rather, came and removed so quickly that it was here or there in an
instant, <i>in a moment, in the twinkling of an eye.</i> Four
things are observable in the appearance of Christ to them:—</p>
<p class="indent" id="John.xxii-p9">1. He showed himself to them seasonably
(<scripRef id="John.xxii-p9.1" osisRef="Bible:John.21.4" parsed="|John|21|4|0|0" passage="Joh 21:4"><i>v.</i> 4</scripRef>): <i>When the
morning was now come,</i> after a fruitless night's toil, Jesus
<i>stood on the shore.</i> Christ's time of making himself known to
his people is when they are most at a loss. When they think they
have lost themselves, he will let them know that they have not lost
him. Weeping may <i>endure for a night; but joy comes,</i> if
Christ comes, <i>in the morning.</i> Christ appeared to them, not
<i>walking upon the water,</i> because, being <i>risen from the
dead,</i> he was not to be with them as he had been; but
<i>standing upon the shore,</i> because now they were to make
towards him. Some of the ancients put this significancy upon it,
that Christ, having finished his work, was got through a stormy
sea, a sea of blood, to a safe and quiet shore, where he stood in
triumph; but the disciples, having their work before them, were yet
at sea, in toil and peril. It is a comfort to us, when our passage
is rough and stormy, that our Master is at shore, and we are
hastening to him.</p>
<p class="indent" id="John.xxii-p10">2. He showed himself to them gradually. The
disciples, though they had been intimately acquainted with him,
<i>knew not,</i> all at once, <i>that it was Jesus.</i> Little
expecting to see him there, and not looking intently upon him, they
took him for some common person waiting the arrival of their boat,
to buy their fish. Note, Christ is often nearer to us than we think
he is, and so we shall find afterwards, to our comfort.</p>
<p class="indent" id="John.xxii-p11">3. He showed himself to them by an instance
of his pity, <scripRef id="John.xxii-p11.1" osisRef="Bible:John.21.5" parsed="|John|21|5|0|0" passage="Joh 21:5"><i>v.</i> 5</scripRef>.
He called to them, <i>Children,</i> <b><i>paidia</i></b>—"<i>Lads,
have you any meat?</i> Have you caught any fish?" Here, (1.) The
compellation is very familiar; he speaks unto them as unto his
sons, with the care and tenderness of a father: <i>Children.</i>
Though he had now entered upon his exalted state, he spoke to his
disciples with as much kindness and affection as ever. They were
not children in age, but they were his children, the children which
God had given him. (2.) The question is very kind: <i>Have you any
meat?</i> He asks as a tender father concerning his children
whether they be provided with that which is fit for them, that if
they be not, he may take care for their supply. Note, <i>The Lord
is for the body,</i> <scripRef id="John.xxii-p11.2" osisRef="Bible:1Cor.6.13" parsed="|1Cor|6|13|0|0" passage="1Co 6:13">1 Cor. vi.
13</scripRef>. Christ takes cognizance of the temporal wants of his
people, and has promised them not only grace sufficient, but food
convenient. <i>Verily they shall be fed,</i> <scripRef id="John.xxii-p11.3" osisRef="Bible:Ps.27.3" parsed="|Ps|27|3|0|0" passage="Ps 27:3">Ps. xxvii. 3</scripRef>. Christ looks into the cottages
of the poor, and asks, <i>Children, have you any meat?</i> thereby
inviting them to open their case before him, and by the prayer of
faith to <i>make their requests known</i> to him: and then let them
<i>be careful for nothing;</i> for Christ takes care of them, takes
care for them. Christ has herein set us an example of compassionate
concern for our brethren. There are many poor householders disabled
for labour, or disappointed in it, that are reduced to straits,
whom the rich should enquire after thus, <i>Have you any meat?</i>
For the most necessitous are commonly the least clamorous. To this
question the disciples gave a short answer, and, some think, with
an air of discontent and peevishness. They said, <i>No;</i> not
giving him any such friendly and respectful title as he had given
them. So short do the best come in their returns of love to the
Lord Jesus. Christ put the question to them, not because he did not
know their wants, but because he would know them <i>from them.</i>
Those that would have supplies from Christ must own themselves
empty and needy.</p>
<p class="indent" id="John.xxii-p12">4. He showed himself to them by an instance
of his power; and this perfected the discovery (<scripRef id="John.xxii-p12.1" osisRef="Bible:John.21.6" parsed="|John|21|6|0|0" passage="Joh 21:6"><i>v.</i> 6</scripRef>): he ordered them to <i>cast the
net on the right side of the ship,</i> the contrary side to what
they had been casting it on; and then they, who were going home
empty-handed, were enriched with a great draught of fishes. Here we
have, (1.) The orders Christ gave them, and the promise annexed to
those orders: <i>Cast the net</i> there in such a place, and <i>you
shall find.</i> He from whom nothing is hid, no, not the
<i>inhabitants under the waters</i> (<scripRef id="John.xxii-p12.2" osisRef="Bible:Job.26.5" parsed="|Job|26|5|0|0" passage="Job 26:5">Job xxvi. 5</scripRef>), knew on what side of the ship
the shoal of fishes was, and to that side he directs them. Note,
Divine providence extends itself to things most minute and
contingent; and they are happy that know how to take hints thence
in the conduct of their affairs, and acknowledge it in all their
ways. (2.) Their obedience of these orders, and the good success of
it. As yet <i>they knew not that it was Jesus;</i> however, they
were willing to be advised by any body, and did not bid this
supposed stranger mind his own business and not meddle with theirs,
but took his counsel; in being thus observant of strangers, they
were obedient to their Master unawares. And it sped wonderfully
well; now they had a draught that paid them for all their pains.
Note, Those that are humble, diligent, and patient (though their
labours may be crossed) shall be crowned; they sometimes live to
see their affairs take a happy turn, after many struggles and
fruitless attempts. There is nothing lost by observing Christ's
orders. Those are likely to speed well that follow the rule of the
word, the guidances of the Spirit, and the intimations of
Providence; for this is <i>casting the net on the right side of the
ship.</i> Now the draught of fishes may be considered, [1.] As a
miracle in itself: and so it was designed to prove that Jesus
Christ was <i>raised in power,</i> though <i>sown in weakness,</i>
and that all things were <i>put under his feet, the fishes of the
sea</i> not excepted. Christ manifests himself to his people by
doing that for them which none else can do, and things which
<i>they looked not for.</i> [2.] As a mercy to them; for the
seasonable and abundant supply of their necessities. When their
ingenuity and industry failed them, the power of Christ came in
opportunely for their relief; for he would take care that those who
had left all for him should not want any good thing. When we are
most at a loss, <i>Jehovah—jireh.</i> [3.] As the memorial of a
former mercy, with which Christ had formerly recompensed Peter for
the loan of his boat, <scripRef id="John.xxii-p12.3" osisRef="Bible:Luke.5.4" parsed="|Luke|5|4|0|0" passage="Lu 5:4">Luke v.
4</scripRef>, &amp;c. This miracle nearly resembled that, and could
not but put Peter in mind of it, which helped him to improve this;
for both that and this affected him much, as meeting him in his own
element, in his own employment. Latter favours are designed to
bring to mind former favours, that eaten bread may not be
forgotten. [4.] As a mystery, and very significant of that work to
which Christ was now with an enlarged commission sending them
forth. The prophets had been fishing for souls, and caught nothing,
or very little; but the apostles, who let down the net at Christ's
word, had wonderful success. <i>Many were the children of the
desolate,</i> <scripRef id="John.xxii-p12.4" osisRef="Bible:Gal.4.27" parsed="|Gal|4|27|0|0" passage="Ga 4:27">Gal. iv. 27</scripRef>.
They themselves, in pursuance of their former mission, when they
were first made <i>fishers of men,</i> had had small success in
comparison with what they should now have. When, soon after this,
three thousand were converted in one day, then the net was <i>cast
on the right side of the ship.</i> It is an encouragement to
Christ's ministers to continue their diligence in their work. One
happy draught, at length, may be sufficient to repay many years of
toil at the gospel net.</p>
<p class="indent" id="John.xxii-p13">IV. How the disciples received this
discovery which Christ made of himself, <scripRef id="John.xxii-p13.1" osisRef="Bible:John.21.7-John.21.8" parsed="|John|21|7|21|8" passage="Joh 21:7,8"><i>v.</i> 7, 8</scripRef>, where we find,</p>
<p class="indent" id="John.xxii-p14">1. That John was the most intelligent and
quick-sighted disciple. He whom Jesus loved was the first that
said, <i>It is the Lord;</i> for those whom Christ loves he will in
a special manner manifest himself to: his secret is with his
favourites. John had adhered more closely to his Master in his
sufferings than any of them: and therefore he has a clearer eye and
a more discerning judgment than any of them, in recompence for his
constancy. When John was himself aware that it was the Lord, he
communicated his knowledge to those with him; for this
<i>dispensation of the Spirit is given to every one to profit
withal.</i> Those that know Christ themselves should endeavor to
bring others acquainted with him; we need not engross him, there is
enough in him for us all. John tells Peter particularly his
thoughts, that it was the Lord, knowing he would be glad to see him
above any of them. Though Peter had denied his Master, yet, having
repented, and being taken into the communion of the disciples
again, they were as free and familiar with him as ever.</p>
<p class="indent" id="John.xxii-p15">2. That Peter was the most zealous and
warm-hearted disciple; for as soon as he heard it was the Lord (for
which he took John's word) the ship could not hold him, nor could
he stay till the bringing of it to shore, but into the sea he
throws himself presently, that he might come first to Christ. (1.)
He showed his respect to Christ by <i>girding his fisher's coat</i>
about him that he might appear before his Master in the best
clothes he had, and to rudely rush into his presence, stripped as
he was to his waistcoat and drawers, because the work he was about
was toilsome, and he was resolved to take pains in it. Perhaps the
fisher's coat was made of leather, or oil-cloth, and would keep out
wet; and he girt it to him that he might make the best of his way
through the water to Christ, as he used to do after his nets, when
he was intent upon his fishing. (2.) He showed the strength of his
affection to Christ, and his earnest desire to be with him, by
casting himself into the sea; and either wading or swimming to
shore, to come to him. When he walked upon the water to Christ
(<scripRef id="John.xxii-p15.1" osisRef="Bible:Matt.14.28" parsed="|Matt|14|28|0|0" passage="Mt 14:28">Matt. xiv. 28, 29</scripRef>), it was
said, <i>He came down out of the ship</i> deliberately; but here it
is said, <i>He cast himself into the sea</i> with precipitation;
sink or swim, he would show his good-will and aim to be with Jesus.
"If Christ suffer me," thinks he, "to drown, and come short of him,
it is but what I deserve for denying him." Peter had had much
forgiven, and made it appear he loved much by his willingness to
run hazards, and undergo hardships, to come to him. Those that have
been with Jesus will be willing to swim through a stormy sea, a sea
of blood, to come to him. And it is a laudable contention amongst
Christ's disciples to strive who shall be first with him.</p>
<p class="indent" id="John.xxii-p16">3. That the rest of the disciples were
careful and honest hearted. Though they were not in such a
transport of zeal as to throw themselves into the sea, like Peter,
yet they hastened in the boat to the shore, and made the best of
their way (<scripRef id="John.xxii-p16.1" osisRef="Bible:John.21.8" parsed="|John|21|8|0|0" passage="Joh 21:8"><i>v.</i> 8</scripRef>):
<i>The other disciples,</i> and John with them, who had first
discovered that it was Christ, came slowly, yet they came to
Christ. Now here we may observe, (1.) How variously God dispenses
his gifts. Some excel, as Peter and John; are very eminent in gifts
and graces, and are thereby distinguished from their brethren;
others are but ordinary disciples, that mind their duty, and are
faithful to him, but do nothing to make themselves remarkable; and
yet both the one and the other, the eminent and the obscure, shall
sit down together with Christ in glory; nay, and perhaps <i>the
last shall be first.</i> Of those that do excel, some, like John,
are eminently contemplative, have great gifts of knowledge, and
serve the church with them; others, like Peter, are eminently
active and courageous, are strong, and do exploits, and are thus
very serviceable to their generation. Some are useful as the
church's eyes, others as the church's hands, and all for the good
of the body. (2.) What a great deal of difference there may be
between some good people and others in the way of their honouring
Christ, and yet both <i>accepted of him.</i> Some serve Christ more
in acts of devotion, and extraordinary expressions of a religious
zeal; and they do well, <i>to the Lord they do it.</i> Peter ought
not to be censured for casting himself into the sea, but commended
for his zeal and the strength of his affection; and so must those
be who, in love to Christ, quit the world, with Mary, to <i>sit at
his feet.</i> But others serve Christ more in the affairs of the
world. They continue in that ship, drag the net, and bring the fish
to shore, as the other disciples here; and such ought not to be
censured as worldly, for they, in their place, are as truly serving
Christ as the other, even in serving tables. If all the disciples
had done as Peter did, what had become of their fish and their
nets? And yet if Peter had done as they did we had wanted this
instance of holy zeal. Christ was well pleased with both, and so
must we be. (3.) That there are several ways of bringing Christ's
disciples to shore to him from off the sea of this world. Some are
brought to him by a violent death, as the martyrs, who threw
themselves into the sea, in their zeal for Christ; others are
brought to him by a natural death, dragging the net, which is less
terrible; but both meet at length on the safe and quiet shore with
Christ.</p>
<p class="indent" id="John.xxii-p17">V. What entertainment the Lord Jesus gave
them when they came ashore.</p>
<p class="indent" id="John.xxii-p18">1. He had provision ready for them. When
they came to land, wet and cold, weary and hungry, they found a
good fire there to warm them and dry them, and fish and bread,
competent provision for a good meal. (1.) We need not be curious in
enquiring whence this fire, and fish, and bread, came, any more
than whence the meat came which the ravens brought to Elijah. He
that could multiply the loaves and fishes that were could make new
ones if he pleased, or turn stones into bread, or send his angels
to fetch it, where he knew it was to be had. It is uncertain
whether this provision was made ready in the open air, or in some
fisher's cabin or hut upon the shore; but here was nothing stately
or delicate. We should be content with mean things, for Christ was.
(2.) We may be comforted in this instance of Christ's care of his
disciples; he has wherewith to supply all our wants, and <i>knows
what things we have need of.</i> He kindly provided for those
fishermen, when they came weary from their work; for <i>verily
those shall be fed who trust in the Lord and do good.</i> It is
encouraging to Christ's ministers, whom he hath made fishers of
men, that they may depend upon him who employs them to provide for
them; and if they should miss of encouragement in this world,
should be reduced as Paul was to <i>hunger, and thirst,</i> and
<i>fastings often,</i> let them content themselves with what they
have here; they have better things in reserve, and shall <i>eat and
drink with Christ at his table in his kingdom,</i> <scripRef id="John.xxii-p18.1" osisRef="Bible:Luke.22.30" parsed="|Luke|22|30|0|0" passage="Lu 22:30">Luke xxii. 30</scripRef>. Awhile ago, <i>the
disciples</i> had entertained Christ with a <i>broiled fish</i>
(<scripRef id="John.xxii-p18.2" osisRef="Bible:Luke.24.42" parsed="|Luke|24|42|0|0" passage="Lu 24:42">Luke xxiv. 42</scripRef>), and now,
as a friend, he returned their kindness, and entertained them with
one; nay, in the draught of fishes, he repaid them more than a
hundred fold.</p>
<p class="indent" id="John.xxii-p19">2. He called for some of that which they
had caught, and they produced it, <scripRef id="John.xxii-p19.1" osisRef="Bible:John.21.10-John.21.11" parsed="|John|21|10|21|11" passage="Joh 21:10,11"><i>v.</i> 10, 11</scripRef>. Observe here,</p>
<p class="indent" id="John.xxii-p20">(1.) The command Christ gave them to bring
their draught of fish to shore: "Bring of the fish hither, which
you have now caught, and let us have some of them;" not as if he
needed it; and could not make up a dinner for them without it; but,
[1.] He would have them eat the labour of their hands, <scripRef id="John.xxii-p20.1" osisRef="Bible:Ps.128.2" parsed="|Ps|128|2|0|0" passage="Ps 128:2">Ps. cxxviii. 2</scripRef>. What is got by God's
blessing on our own industry and honest labour, if withal <i>God
give us power to eat of it, and enjoy good in our labour,</i> hath
a peculiar sweetness in it. It is said of the slothful man that
<i>he roasteth not that which he took in hunting;</i> he cannot
find in his heart to dress what he has been at the pains to take,
<scripRef id="John.xxii-p20.2" osisRef="Bible:Prov.12.27" parsed="|Prov|12|27|0|0" passage="Pr 12:27">Prov. xii. 27</scripRef>. But Christ
would hereby teach us to use what we have. [2.] He would have them
taste the gifts of his miraculous bounty, that they might be
witnesses both of his power and of his goodness. The benefits
Christ bestows upon us are not to be buried and laid up, but to be
used and laid out. [3.] He would give a specimen of the spiritual
entertainment he has for all believers, which, in this respect, is
most free and familiar—that <i>he sups with them, and they with
him;</i> their graces are pleasing to him, and his comforts are so
to them; what he works in them he accepts from them. [4.]
Ministers, who are fishers of men, must bring all they catch to
their Master, for on him their success depends.</p>
<p class="indent" id="John.xxii-p21">(2.) Their obedience to this command,
<scripRef id="John.xxii-p21.1" osisRef="Bible:John.21.11" parsed="|John|21|11|0|0" passage="Joh 21:11"><i>v.</i> 11</scripRef>. It was said
(<scripRef id="John.xxii-p21.2" osisRef="Bible:John.21.6" parsed="|John|21|6|0|0" passage="Joh 21:6"><i>v.</i> 6</scripRef>), <i>They were
not able to draw the net to shore, for the multitude of fishes;</i>
that is, they found it difficult, it was more than they could well
do; but he that bade them bring it to shore made it easy. Thus the
fishers of men, when they have enclosed souls in the gospel net,
cannot bring them to shore, cannot carry on and complete the good
work begun, without the continued influence of the divine grace. If
he that helped us to catch them, when without his help we should
have caught nothing, do not help us to keep them, and draw them to
land, by <i>building them up in their most holy faith,</i> we shall
lose them at last, <scripRef id="John.xxii-p21.3" osisRef="Bible:1Cor.3.7" parsed="|1Cor|3|7|0|0" passage="1Co 3:7">1 Cor. iii.
7</scripRef>. Observe, [1.] Who it was that was most active in
landing the fishes: it was Peter, who, as in the former instance
(<scripRef id="John.xxii-p21.4" osisRef="Bible:John.21.7" parsed="|John|21|7|0|0" passage="Joh 21:7"><i>v.</i> 7</scripRef>), had shown a
more zealous affection to his Master's person than any of them, so
in this he showed a more ready obedience to his Master's command;
but all that are faithful are not alike forward. [2.] The number of
the fishes that were caught. They had the curiosity to count them,
and perhaps it was in order to the making of a dividend; they were
in all <i>a hundred and fifty three,</i> and all <i>great
fishes.</i> These were many more than they needed for their present
supply, but they might sell them, and the money would serve to bear
their charges back to Jerusalem, whither they were shortly to
return. [3.] A further instance of Christ's care of them, to
increase both the miracle and the mercy: <i>For all there were so
many,</i> and <i>great fishes</i> too, <i>yet was not the net
broken;</i> so that they lost none of their fish, nor damaged their
net. It was said (<scripRef id="John.xxii-p21.5" osisRef="Bible:Luke.5.6" parsed="|Luke|5|6|0|0" passage="Lu 5:6">Luke v. 6</scripRef>),
<i>Their net broke.</i> Perhaps this was a borrowed net, for they
had long since left their own; and, if so, Christ would teach us to
take care of what we have borrowed, as much as if it were our own.
It was well that their net did not break, for they had not now the
leisure they had formerly had to mend their nets. The net of the
gospel has enclosed multitudes, three thousand in one day, and yet
is not broken; it is still as mighty as ever to bring souls to
God.</p>
<p class="indent" id="John.xxii-p22">3. He invited them to dinner. Observing
them to keep their distance and that <i>they were afraid to ask
him, Who art thou?</i> because they <i>knew it was their Lord,</i>
he called to them very familiarly, <i>Come, and dine.</i></p>
<p class="indent" id="John.xxii-p23">(1.) See here how free Christ was with his
disciples; he treated them as friends; he did not say, Come, and
wait, Come, and attend me, but <i>Come, and dine;</i> not, Go dine
by yourselves, as servants are appointed to do, but <i>Come, and
dine</i> with me. This kind invitation may be alluded to, to
illustrate, [1.] The call Christ gives his disciples into communion
with him in grace here. <i>All things are now ready; Come, and
dine.</i> Christ is a feast; come, dine upon him; his flesh is meat
indeed, his blood drink indeed. Christ is a friend; come, dine with
him, he will bid you welcome, <scripRef id="John.xxii-p23.1" osisRef="Bible:Song.5.1" parsed="|Song|5|1|0|0" passage="So 5:1">Cant. v.
1</scripRef>. [2.] The call he will give into the fruition of him
in glory hereafter: <i>Come, ye blessed of my Father; come, and sit
down with Abraham, and Isaac, and Jacob.</i> Christ has wherewithal
to dine all his friends and followers; there is room and provision
enough for them all.</p>
<p class="indent" id="John.xxii-p24">(2.) See how reverent the disciples were
before Christ. They were somewhat shy of using the freedom he
invited them to, and, by his courting them to their meat, it should
seem that they stood pausing. Being <i>to eat with a ruler,</i>
such a ruler, <i>they consider diligently what is before them. None
of them durst ask him, Who art thou?</i> Either, [1.] Because they
would not be so bold with him. Though perhaps he appeared now in
something of a disguise at first, as to the two disciples when
<i>their eyes were holden that they should not know him,</i> yet
they had very good reason to think it was he, and could be no
other. Or, [2.] Because they would not so far betray their own
folly. When he had given them this instance of his power and
goodness, they must be stupid indeed if they questioned whether it
was he or no. When God, in his providence, has given us sensible
proofs of his care for our bodies, and has given us, in his grace,
manifest proofs of his good-will to our souls, and good work upon
them, we should be ashamed of our distrusts, and not dare to
question that which he has left us no room to question. Groundless
doubts must be stifled, and not started.</p>
<p class="indent" id="John.xxii-p25">4. He carved for them, as the master of the
feast, <scripRef id="John.xxii-p25.1" osisRef="Bible:John.21.13" parsed="|John|21|13|0|0" passage="Joh 21:13"><i>v.</i> 13</scripRef>.
Observing them to be still shy and timorous, <i>he comes, and takes
bread himself,</i> and <i>gives them,</i> some to each of them,
<i>and fish likewise.</i> No doubt he craved a blessing and gave
thanks (as <scripRef id="John.xxii-p25.2" osisRef="Bible:Luke.24.30" parsed="|Luke|24|30|0|0" passage="Lu 24:30">Luke xxiv. 30</scripRef>),
but, it being his known and constant practice, it did not need to
be mentioned. (1.) The entertainment here was but ordinary; it was
only a fish-dinner, and coarsely dressed; here was nothing pompous,
nothing curious; plentiful indeed, but plain and homely. Hunger is
the best sauce. Christ, though he entered upon his exalted state,
<i>showed himself alive by eating,</i> not showed himself a prince
by feasting. Those that could not content themselves with bread and
fish, unless they had sauce and wine, would scarcely have found in
their hearts to dine with Christ himself here. (2.) Christ himself
began. Though, perhaps, having a glorified body, he needed not eat,
yet he would show that he had a true body, which was capable of
eating. The apostles produced this as one proof of his
resurrection, that <i>they had eaten and drank with him,</i>
<scripRef id="John.xxii-p25.3" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts x. 41</scripRef>. (3.) He gave
the meat about to all his guests. He not only provided it for them,
and invited them to it, but he himself divided it among them, and
put it into their hands. Thus to him we owe the application, as
well as the purchase, of the benefits of redemption. He gives us
power to eat of them.</p>
<p class="indent" id="John.xxii-p26">The evangelist leaves them at dinner, and
makes this remark (<scripRef id="John.xxii-p26.1" osisRef="Bible:John.21.14" parsed="|John|21|14|0|0" passage="Joh 21:14"><i>v.</i>
14</scripRef>): <i>This is now the third time that Jesus showed
himself alive to his disciples,</i> or the greater part of them.
<i>This is the third day;</i> so some. On the day he rose he
appeared five times; the second day was that day seven-night; and
this was the third. Or this was his third appearance to any
considerable number of his disciples together; though he had
appeared to Mary, to the women, to the two disciples, and to
Cephas, yet he had but twice before this appeared to any company of
them together. This is taken notice of, [1.] For confirming the
truth of his resurrection; the vision was doubled, was trebled, for
the thing was certain. Those who believed not the first sign would
be brought to believe the voice of the latter signs. [2.] As an
instance of Christ's continued kindness to his disciples; once, and
again, and a third time, he visited them. It is good to keep
account of Christ's gracious visits; for he keeps account of them,
and they will be remembered against us if we walk unworthily of
them, as they were against Solomon, when he was reminded that the
Lord God of Israel had appeared unto him twice. <i>This is now the
third;</i> have we made a due improvement of <i>the first and
second?</i> See <scripRef id="John.xxii-p26.2" osisRef="Bible:2Cor.12.14" parsed="|2Cor|12|14|0|0" passage="2Co 12:14">2 Cor. xii.
14</scripRef>. <i>This is the third,</i> perhaps it may be the
last.</p>
</div><scripCom id="John.xxii-p26.3" osisRef="Bible:John.21.15-John.21.19" parsed="|John|21|15|21|19" passage="Joh 21:15-19" type="Commentary"/><div class="Commentary" id="Bible:John.21.15-John.21.19">
<h4 id="John.xxii-p26.4">Christ's Discourse with
Peter.</h4>
<p class="passage" id="John.xxii-p27">15 So when they had dined, Jesus saith to Simon
Peter, Simon, <i>son</i> of Jonas, lovest thou me more than these?
He saith unto him, Yea, Lord; thou knowest that I love thee. He
saith unto him, Feed my lambs.   16 He saith to him again the
second time, Simon, <i>son</i> of Jonas, lovest thou me? He saith
unto him, Yea, Lord; thou knowest that I love thee. He saith unto
him, Feed my sheep.   17 He saith unto him the third time,
Simon, <i>son</i> of Jonas, lovest thou me? Peter was grieved
because he said unto him the third time, Lovest thou me? And he
said unto him, Lord, thou knowest all things; thou knowest that I
love thee. Jesus saith unto him, Feed my sheep.   18 Verily,
verily, I say unto thee, When thou wast young, thou girdedst
thyself, and walkedst whither thou wouldest: but when thou shalt be
old, thou shalt stretch forth thy hands, and another shall gird
thee, and carry <i>thee</i> whither thou wouldest not.   19
This spake he, signifying by what death he should glorify God. And
when he had spoken this, he saith unto him, Follow me.</p>
<p class="indent" id="John.xxii-p28">We have here Christ's discourse with Peter
after dinner, so much of it as relates to himself, in which,</p>
<p class="indent" id="John.xxii-p29">I. He examines his love to him, and gives
him a charge concerning his flock, <scripRef id="John.xxii-p29.1" osisRef="Bible:John.21.15-John.21.17" parsed="|John|21|15|21|17" passage="Joh 21:15-17"><i>v.</i> 15-17</scripRef>. Observe,</p>
<p class="indent" id="John.xxii-p30">1. When Christ entered into this discourse
with Peter.—It was after they had dined: they had all eaten, and
were filled, and, it is probable, were entertained with such
edifying discourse as our Lord Jesus used to make his table-talk.
Christ foresaw that what he had to say to Peter would give him some
uneasiness, and therefore would not say it till they had dined,
because he would not spoil his dinner. Peter was conscious to
himself that he had incurred his Master's displeasure, and could
expect no other than to be upbraided with his treachery and
ingratitude. "Was this thy kindness to thy friend? Did not I tell
thee what a coward thou wouldest prove?" Nay, he might justly
expect to be struck out of the roll of the disciples, and to be
expelled <span class="sic">the</span> sacred college. Twice, if not thrice, he had seen his
Master since his resurrection, and he said not a word to him of it.
We may suppose Peter full of doubts upon what terms he stood with
his Master; sometimes hoping the best, because he had received
favour from him in common with the rest; yet not without some
fears, lest the chiding would come at last that would pay for all.
But now, at length, his Master put him out of his pain, said what
he had to say to him, and confirmed him in his place as an apostle.
He did not tell him of his fault hastily, but deferred it for some
time; did not tell him of it unseasonably, to disturb the company
at dinner, but <i>when they had dined</i> together, in token of
reconciliation, then discoursed he with him about it, not as with a
criminal, but as with a friend. Peter had reproached himself for
it, and therefore Christ did not reproach him for it, nor tell him
of it directly, but only by a tacit intimation; and, being
satisfied in his sincerity, the offence was not only forgiven, but
forgotten; and Christ let him know that he was as dear to him as
ever. Herein he has given us an encouraging instance of his
tenderness towards penitents, and has taught us, in like manner, to
restore such as are fallen with a spirit of meekness.</p>
<p class="indent" id="John.xxii-p31">2. What was the discourse itself. Here was
the same question three times asked, the same answer three times
returned, and the same reply three times given, with very little
variation, and yet no <i>vain repetition.</i> The same thing was
repeated by our Saviour, in speaking it, the more to affect Peter,
and the other disciples that were present; it is repeated by the
evangelist, in writing it, the more to affect us, and all that read
it.</p>
<p class="indent" id="John.xxii-p32">(1.) Three times Christ asks Peter whether
he loves him or no. The first time the question is, <i>Simon, son
of Jonas, lovest thou me more than these?</i> Observe,</p>
<p class="indent" id="John.xxii-p33">[1.] How he calls him: <i>Simon, son of
Jonas.</i> He speaks to him by name, the more to affect him, as
<scripRef id="John.xxii-p33.1" osisRef="Bible:Luke.22.31" parsed="|Luke|22|31|0|0" passage="Lu 22:31">Luke xxii. 31</scripRef>. <i>Simon,
Simon.</i> He does not call him <i>Cephas,</i> nor <i>Peter,</i>
the name he had given him (for he had lost the credit of his
strength and stability, which those names signified), but his
original name, <i>Simon.</i> Yet he gives him no hard language,
does not call him out of his name, though he deserved it; but as he
had called him when he pronounced him blessed, <i>Simon
Bar-jona,</i> <scripRef id="John.xxii-p33.2" osisRef="Bible:Matt.16.17" parsed="|Matt|16|17|0|0" passage="Mt 16:17">Matt. xvi.
17</scripRef>. He calls him <i>son of Jonas</i> (or <i>John</i> or
<i>Johanan</i>), to remind him of his extraction, how mean it was,
and unworthy the honour to which he was advanced.</p>
<p class="indent" id="John.xxii-p34">[2.] How he catechises him: <i>Lovest thou
me more than these?</i></p>
<p class="indent" id="John.xxii-p35"><i>First,</i> Lovest thou me? If we would
try whether we are Christ's disciples indeed, this must be the
enquiry, Do we love him? But there was a special reason why Christ
put in now to Peter. 1. His fall had given occasion to doubt of his
love: "Peter, I have cause to suspect thy love; for if thou hadst
loved me thou wouldst not have been ashamed and afraid to own me in
my sufferings. How canst thou say thou lovest me, when thy heart
was not with me?" Note, We must not reckon it an affront to have
our sincerity questioned, when we ourselves have done that which
makes it questionable; after a shaking fall, we must take heed of
settling too soon, lest we settle upon a wrong bottom. The question
is affecting; he does not ask, "Dost thou fear me? Dost thou honour
me? Dost thou admire me?" but, "Dost thou love me? Give but proof
of this, and the affront shall be passed by, and no more said of
it." Peter had professed himself a penitent, witness his tears, and
his return to the society of the disciples; he was now upon his
probation as a penitent; but the question is not, "Simon, how much
hast thou wept? how often hast thou fasted, and afflicted thy
soul?" but, Dost thou love me? It is this that will make the other
expressions of repentance acceptable. The great thing Christ eyes
in penitents is their eyeing him in their repentance. <i>Much is
forgiven her,</i> not because <i>she wept much,</i> but because
<i>she loved much.</i> 2. His function would give occasion for the
exercise of his <i>love.</i> Before Christ would commit his
<i>sheep</i> to his care, he asked him, <i>Lovest thou me?</i>
Christ has such a tender regard to his flock that he will not trust
it with any but those that love him, and therefore will love all
that are his for his sake. Those that do not truly love Christ will
never truly love the souls of men, or will naturally care for their
state as they should; nor will that minister love his work that
does not love his Master. Nothing but the love of Christ will
constrain ministers to go cheerfully through the difficulties and
discouragements they meet with in their work, <scripRef id="John.xxii-p35.1" osisRef="Bible:2Cor.5.13-2Cor.5.14" parsed="|2Cor|5|13|5|14" passage="2Co 5:13,14">2 Cor. v. 13, 14</scripRef>. But this love will make
their work easy, and them in good earnest in it.</p>
<p class="indent" id="John.xxii-p36"><i>Secondly, Lovest thou me more than
these?</i> <b><i>pleion touton</i></b>. 1. "<i>Lovest thou me more
than thou lovest these,</i> more than thou lovest these persons?"
Dost thou love me more than thou dost James or John, thy intimate
friends, or Andrew, thy own brother and companion: Those do not
love Christ aright that do not love him better than the best friend
they have in the world, and make it to appear whenever they stand
in comparison or in competition. Or, "<i>more than thou lovest
these things,</i> these boats and nets—more than all the pleasure
of fishing, which some make a recreation of—more than the gain of
fishing, which others make a calling of." Those only love Christ
indeed that love him better than all the delights of sense and all
the profits of this world. "<i>Lovest thou me more than thou lovest
these</i> occupations thou art now employed in? If so, leave them,
to employ thyself wholly in feeding my flock." So Dr. Whitby. 2.
"<i>Lovest thou me more than these love me,</i> more than any of
the rest of the disciples love me?" And then the question is
intended to upbraid him with his vain-glorious boast, <i>Though all
men should deny thee, yet will not I.</i> "Art thou still of the
same mind?" Or, to intimate to him that he had now more reason to
love him than any of them had, for more had been forgiven to him
than to any of them, as much as his sin in denying Christ was
greater than theirs in forsaking him. <i>Tell me therefore which of
them will love him most?</i> <scripRef id="John.xxii-p36.1" osisRef="Bible:Luke.7.42" parsed="|Luke|7|42|0|0" passage="Lu 7:42">Luke vii.
42</scripRef>. Note, We should all study to excel in our love to
Christ. It is no breach of the peace to strive which shall love
Christ best; nor any breach of good manners to go before others in
this love.</p>
<p class="indent" id="John.xxii-p37"><i>Thirdly, The second and third time</i>
that Christ put this question, 1. He left out the comparison
<i>more than these,</i> because Peter, in his answer, modestly left
it out, not willing to compare himself with his brethren, much less
to prefer himself before them. Though we cannot say, <i>We</i> love
Christ more than others do, yet we shall be accepted if we can say,
We love him indeed. 2. In the last he altered the word, as it is in
the original. In the first two enquiries, the original word is
<b><i>Agapas me</i></b>—<i>Dost thou retain a kindness for me?</i>
In answer to which Peter uses another word, more emphatic,
<b><i>Philo se</i></b>—<i>I love thee dearly.</i> In putting the
question the last time, Christ uses that word: And dost thou indeed
love me dearly?</p>
<p class="indent" id="John.xxii-p38">(2.) Three times Peter returns the same
answer to Christ: <i>Yea, Lord, thou knowest that I love thee.</i>
Observe, [1.] Peter does not pretend to love Christ more than the
rest of the disciples did. He is now ashamed of that rash word of
his, <i>Though all men deny thee, yet will not I;</i> and he had
reason to be ashamed of it. Note, Though we must aim to be better
than others, yet we must, <i>in lowliness of mind, esteem others
better than ourselves;</i> for we know more evil of ourselves than
we do of any of our brethren. [2.] Yet he professes again and again
that he loves Christ: "<i>Yea, Lord,</i> surely <i>I love thee;</i>
I were unworthy to live if I did not." He had a high esteem and
value for him, a grateful sense of his kindness, and was entirely
devoted to his honour and interest; his desire was towards him, as
one he was undone without; and his delight in him, as one he should
be unspeakably happy in. This amounts to a profession of repentance
for his sin, for it grieves us to have affronted one we love; and
to a promise of adherence to him for the future <i>Lord, I love
thee,</i> and <i>will never leave thee.</i> Christ <i>prayed that
his faith might not fail</i> (<scripRef id="John.xxii-p38.1" osisRef="Bible:Luke.22.32" parsed="|Luke|22|32|0|0" passage="Lu 22:32">Luke
xxii. 32</scripRef>), and, because his faith did not fail, his love
did not; for faith will work by love. Peter had forfeited his claim
of relation to Christ. He was now to be re-admitted, upon his
repentance. Christ puts his trial upon this issue: <i>Dost thou
love me?</i> And Peter joins issue upon it: <i>Lord, I love
thee.</i> Note, Those who can truly say, through grace, that they
love Jesus Christ, may take the comfort of their interest in him,
notwithstanding their daily infirmities. [3.] He appeals to Christ
himself for the proof of it: <i>Thou knowest that I love thee;</i>
and <i>the third time</i> yet more emphatically: <i>Thou knowest
all things, thou knowest that I love thee.</i> He does not vouch
his fellow-disciples to witness for him—they might be deceived in
him; nor does he think his own word might be taken—the credit of
that was destroyed already; but he calls Christ himself to witness,
<i>First,</i> Peter was sure that Christ knew all things, and
particularly that he knew the heart, and was a <i>discerner of the
thoughts and intents of it,</i> <scripRef id="John.xxii-p38.2" osisRef="Bible:John.16.30" parsed="|John|16|30|0|0" passage="Joh 16:30"><i>ch.</i> xvi. 30</scripRef>. <i>Secondly,</i> Peter
was satisfied of this, that Christ, who knew all things, knew the
sincerity of his love to him, and would be ready to attest it in
his favour. It is a terror to a hypocrite to think that Christ
knows all things; for the divine omniscience will be a witness
against him. But it is a comfort to a sincere Christian that he has
that to appeal to: <i>My witness is in heaven, my record is on
high.</i> Christ knows us better than we know ourselves. Though we
know not our own uprightness, he knows it. [4.] <i>He was
grieved</i> when Christ asked him the <i>third time, Lovest thou
me?</i> <scripRef id="John.xxii-p38.3" osisRef="Bible:John.21.17" parsed="|John|21|17|0|0" passage="Joh 21:17"><i>v.</i> 17</scripRef>.
<i>First,</i> Because it put him in mind of his threefold denial of
Christ, and was plainly designed to do so; <i>and when he thought
thereon he wept.</i> Every remembrance of past sins, even pardoned
sins, renews the sorrow of a true penitent. <i>Thou shalt be
ashamed, when I am pacified towards thee. Secondly,</i> Because it
put him in fear lest his Master foresaw some further miscarriage of
his, which would be as great a contradiction to this profession of
love to him as the former was. "Surely," thinks Peter, "my Master
would not thus put me upon the rack if he did not see some cause
for it. What would become of me if I should be again tempted?"
Godly sorrow works carefulness and fear, <scripRef id="John.xxii-p38.4" osisRef="Bible:2Cor.7.11" parsed="|2Cor|7|11|0|0" passage="2Co 7:11">2 Cor. vii. 11</scripRef>.</p>
<p class="indent" id="John.xxii-p39">(3.) Three times Christ committed the care
of his flock to Peter: <i>Feed my lambs; feed my sheep; feed my
sheep.</i> [1.] Those whom Christ committed to Peter's care were
his lambs and his sheep. The church of Christ is his flock,
<i>which he hath purchased with his own blood</i> (<scripRef id="John.xxii-p39.1" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx. 28</scripRef>), and he is <i>the chief
shepherd</i> of it. In this flock some are lambs, young and tender
and weak, others are sheep, grown to some strength and maturity.
The Shepherd here takes care of both, and of the lambs first, for
upon all occasions he showed a particular tenderness for them.
<i>He gathers the lambs in his arms, and carries them in his
bosom.</i> <scripRef id="John.xxii-p39.2" osisRef="Bible:Isa.40.11" parsed="|Isa|40|11|0|0" passage="Isa 40:11">Isa. xl. 11</scripRef>.
[2.] The charge he gives him concerning them is to feed them. The
word used in <scripRef id="John.xxii-p39.3" osisRef="Bible:John.21.15 Bible:John.21.17" parsed="|John|21|15|0|0;|John|21|17|0|0" passage="Joh 21:15,17"><i>v.</i> 15,
17</scripRef>, is <b><i>boske</i></b>, which strictly signifies to
<i>give them food;</i> but the word used in <scripRef id="John.xxii-p39.4" osisRef="Bible:John.21.16" parsed="|John|21|16|0|0" passage="Joh 21:16"><i>v.</i> 16</scripRef> is <b><i>poimaine</i></b>,
which signifies more largely to do all the offices of a shepherd to
them: "<i>Feed the lambs</i> with that which is proper for them,
and <i>the sheep</i> likewise with <i>food convenient. The lost
sheep of the house of Israel,</i> seek and feed them, and <i>the
other sheep</i> also <i>which are not of this fold.</i>" Note, It
is the duty of all Christ's ministers to feed his lambs and sheep.
<i>Feed them,</i> that is, teach them; for the doctrine of the
gospel is spiritual food. <i>Feed them,</i> that is, "Lead them to
the green pastures, presiding in their religious assemblies, and
ministering all the ordinances to them. Feed them by personal
application to their respective state and case; not only lay meat
before them, but feed those with it that are wilful and will not,
or weak and cannot feed themselves." <i>When Christ ascended on
high, he gave pastors,</i> left his flock with those that loved
him, and would take care of them for his sake. [3.] But why did he
give this charge particularly to Peter? Ask the advocates for the
pope's supremacy, and they will tell you that Christ hereby
designed to give to Peter, and therefore to his successors, and
therefore to the bishops of Rome, an absolute dominion and headship
over the whole Christian church as if a charge to serve the sheep
gave a power to lord it over all the shepherds; whereas, it is
plain, Peter himself never claimed such a power, nor did the other
disciples ever own it in him. This charge given to Peter to preach
the gospel is by a strange artifice made to support the usurpation
of his pretended successors, that fleece the sheep, and, instead of
feeding them, feed upon them. But the particular application to
Peter here was designed, <i>First,</i> To restore him to his
apostleship, now that he repented of his abjuration of it, and to
renew his commission, both for his own satisfaction, and for the
satisfaction of his brethren. A commission given to one convicted
of a crime is supposed to amount to a pardon; no doubt, this
commission given to Peter was an evidence that Christ was
reconciled to him else he would never have reposed such a
confidence in him. Of some that have deceived us we say, "Though we
forgive them, we will never trust them;" but Christ, when he
forgave Peter, trusted him with the most valuable treasure he had
on earth. <i>Secondly,</i> It was designed to quicken him to a
diligent discharge of his office as an apostle. Peter was a man of
a bold and zealous spirit, always forward to speak and act, and,
lest he should be tempted to take upon him the directing of the
shepherds, he is charged to feed the sheep, as he himself charges
all the presbyters to do, and not <i>to lord it over God's
heritage,</i> <scripRef id="John.xxii-p39.5" osisRef="Bible:1Pet.5.2-1Pet.5.3" parsed="|1Pet|5|2|5|3" passage="1Pe 5:2,3">1 Pet. v. 2,
3</scripRef>. If he will be doing, let him do this, and pretend no
further. <i>Thirdly,</i> What Christ said to him he said to all his
disciples; he charged them all, not only to be fishers of men
(though that was said to Peter, <scripRef id="John.xxii-p39.6" osisRef="Bible:Luke.5.10" parsed="|Luke|5|10|0|0" passage="Lu 5:10">Luke v.
10</scripRef>), by the conversion of sinners, but feeders of the
flock, by the edification of saints.</p>
<p class="indent" id="John.xxii-p40">II. Christ, having thus appointed Peter his
doing work, next appoints him his suffering work. Having confirmed
to him the honour of an apostle, he now tells him of further
preferment designed him—the honour of a martyr. Observe,</p>
<p class="indent" id="John.xxii-p41">1. How his martyrdom is foretold (<scripRef id="John.xxii-p41.1" osisRef="Bible:John.21.18" parsed="|John|21|18|0|0" passage="Joh 21:18"><i>v.</i> 18</scripRef>): <i>Thou shalt stretch
forth thy hands,</i> being compelled to it, and <i>another shall
gird thee</i> (as a prisoner that is pinioned) <i>and carry thee
whither</i> naturally <i>thou wouldest not.</i></p>
<p class="indent" id="John.xxii-p42">(1.) He prefaces the notice he gives to
Peter of his sufferings with a solemn asseveration, <i>Verily,
verily, I say unto thee.</i> It was not spoken of as a thing
probable, which perhaps might happen, but as a thing certain, <i>I
say it to thee.</i> "Others, perhaps, will say to thee, as thou
didst to me, <i>This shall not be unto thee;</i> but I say it
shall." As Christ foresaw all his own sufferings, so he foresaw the
sufferings of all his followers, and foretold them, though not in
particular, as to Peter, yet in general, that they must take up
their cross. Having charged him to feed his sheep, he bids him not
to expect ease and honour in it, but trouble and persecution, and
to suffer ill for doing well.</p>
<p class="indent" id="John.xxii-p43">(2.) He foretels particularly that he
should die a violent death, by the hands of an executioner. The
stretching out of his hands, some think, points at the manner of
his death by crucifying; and the tradition of the ancients, if we
may rely upon that, informs us that Peter was crucified at Rome
under Nero, A.D. 68, or, as others say, 79. Others think it points
at the bonds and imprisonments which those are hampered with that
are sentenced to death. The pomp and solemnity of an execution add
much to the terror of death, and to any eye of sense make it look
doubly formidable. Death, in these horrid shapes, has often been
the lot of Christ's faithful ones, who yet have <i>overcome it by
the blood of the Lamb.</i> This prediction, though pointing chiefly
at his death, was to have its accomplishment in his previous
sufferings. It began to be fulfilled presently, when he was
imprisoned, <scripRef id="John.xxii-p43.1" osisRef="Bible:Acts.6.3 Bible:Acts.5.18 Bible:Acts.12.4" parsed="|Acts|6|3|0|0;|Acts|5|18|0|0;|Acts|12|4|0|0" passage="Ac 6:3,Ac 5:18,12:4">Acts vi. 3; v.
18; xii. 4</scripRef>. No more is implied here in his being carried
whither he would not than that it was a violent death that he
should be carried to, such a death as even innocent nature could
not think of without dread, nor approach without some reluctance.
He that puts on the Christian does not put off the man. Christ
himself prayed against the bitter cup. A natural aversion to pain
and death is well reconcileable with a holy submission to the will
of God in both. Blessed Paul, though longing to be unloaded, owns
he cannot desire <i>to be unclothed,</i> <scripRef id="John.xxii-p43.2" osisRef="Bible:2Cor.5.4" parsed="|2Cor|5|4|0|0" passage="2Co 5:4">2 Cor. v. 4</scripRef>.</p>
<p class="indent" id="John.xxii-p44">(3.) He compares this with his former
liberty. "Time was when thou knewest not any of these hardships,
<i>thou girdest thyself, and walkedst whither thou wouldest.</i>"
Where trouble comes we are apt to aggravate it with this, that it
has been otherwise; and to fret the more at the grievances of
restraint, sickness, and poverty, because we have known the sweets
of liberty, health, and plenty, <scripRef id="John.xxii-p44.1" osisRef="Bible:Job.29.2 Bible:Ps.42.4" parsed="|Job|29|2|0|0;|Ps|42|4|0|0" passage="Job 29:2,Ps 42:4">Job xxix. 2; Ps. xlii. 4</scripRef>. But we may
turn it the other way, and reason thus with ourselves: "How many
years of prosperity have I enjoyed more than I deserved and
improved? And, having received good, shall I not receive evil
also?" See here, [1.] What a change may possibly be made with us,
as to our condition in this world! Those that have <i>girded
themselves with strength and honour,</i> and indulged themselves in
the greatest liberties, perhaps levities, may be reduced to such
circumstances as are the reverse of all this. See <scripRef id="John.xxii-p44.2" osisRef="Bible:1Sam.2.5" parsed="|1Sam|2|5|0|0" passage="1Sa 2:5">1 Sam. ii. 5</scripRef>. [2.] What a change is
presently made with those that leave all to follow Christ! They
must no longer gird themselves, but he must gird them! and must no
longer walk whither they will, but whither he will. [3.] What a
change will certainly be made with us if we should live to be old!
Those who, when they were young, had strength of body and vigour of
mind, and could easily go through business and hardship, and take
the pleasures they had a mind to, when they shall be old, will find
their strength gone, like Samson, when his hair was cut and he
could <i>not shake himself as at other times.</i></p>
<p class="indent" id="John.xxii-p45">(4.) Christ tells Peter he should suffer
thus in his old age. [1.] Though he should be old, and in the
course of nature not likely to live long, yet his enemies would
hasten him out of the world violently when he was about to retire
out of it peaceably, and would put out his candle when it was
almost burned down to the socket. See <scripRef id="John.xxii-p45.1" osisRef="Bible:2Chr.36.17" parsed="|2Chr|36|17|0|0" passage="2Ch 36:17">2 Chron. xxxvi. 17</scripRef>. [2.] God would shelter
him from the rage of his enemies till he should come to be old,
that he might be made the fitter for sufferings, and the church
might the longer enjoy his services.</p>
<p class="indent" id="John.xxii-p46">2. The explication of this prediction
(<scripRef id="John.xxii-p46.1" osisRef="Bible:John.21.19" parsed="|John|21|19|0|0" passage="Joh 21:19"><i>v.</i> 19</scripRef>), <i>This
spoke he</i> to Peter, <i>signifying by what death he should
glorify God,</i> when he had finished his course. Observe, (1.)
That it is not only <i>appointed to all once to die,</i> but it is
appointed to each what death he shall die, whether natural or
violent, slow or sudden, easy or painful. When Paul speaks of so
<i>great a death,</i> he intimates that there are degrees of death;
there is one way into the world, but many ways out, and God has
determined which way we should go. (2.) That it is the great
concern of every good man, whatever death he dies, to glorify God
in it; for what is our chief end but this, <i>to die to the Lord,
at the word of the Lord?</i> When we die patiently, submitting to
the will of God,—die cheerfully, rejoicing in hope of the glory of
God,—and die usefully, witnessing to the truth and goodness of
religion and encouraging others, we glorify God in dying: and this
is <i>the earnest expectation and hope</i> of all good Christians,
as it was Paul's, <i>that Christ may be magnified in them living
and dying,</i> <scripRef id="John.xxii-p46.2" osisRef="Bible:Phil.1.20" parsed="|Phil|1|20|0|0" passage="Php 1:20">Phil. i. 20</scripRef>.
(3.) That the death of the martyrs was in a special manner for the
glorifying of God. The truths of God, which they died in the
defence of, are hereby confirmed. The grace of God, which carried
them with so much constancy through their sufferings, is hereby
magnified. And the consolations of God, which have abounded towards
them in their sufferings, and his promises, the springs of their
consolations, have hereby been recommended to the faith and joy of
all the saints. The blood of the martyrs has been the seed of the
church, and the conversion and establishment of thousands.
<i>Precious</i> therefore <i>in the sight of the Lord is the death
of his saints,</i> as that which honours him; and those who thereby
at such an expense honour him he will honour.</p>
<p class="indent" id="John.xxii-p47">3. The word of command he gives him
hereupon: <i>When he had spoken thus,</i> observing Peter perhaps
to look blank upon it, <i>he saith unto him, Follow me.</i>
Probably he rose from the place where he had sat at dinner, walked
off a little, and bade Peter attend him. This word, <i>Follow
me,</i> was (1.) A further confirmation of his restoration to his
Master's favour, and to his apostleship; for <i>Follow me</i> was
the first call. (2.) It was an explication of the prediction of his
sufferings, which perhaps Peter at first did not fully understand,
till Christ gave him that key to it, <i>Follow me:</i> "Expect to
be treated as I have been, and to tread the same bloody path that I
have trodden before thee; <i>for the disciple is not greater than
his Lord.</i>" (3.) It was to excite him to, and encourage him in,
faithfulness and diligence in his work as an apostle. He had told
him to <i>feed his sheep,</i> and let him set his Master before him
as an example of pastoral care: "Do as I have done." Let the
under-shepherds study to imitate the Chief Shepherd. They had
followed Christ while he was here upon earth, and now that he was
leaving them he still preaches the same duty to them, though to be
performed in another way, <i>Follow me;</i> still they must follow
the rules he had given them and the example he had set them. And
what greater encouragement could they have than this, both in
services and in sufferings? [1.] That herein they did follow him,
and it was their present honour; who would be ashamed to follow
such a leader? [2.] That hereafter they should follow him, and that
would be their future happiness; and so it is a repetition of the
promise Christ had given Peter (<scripRef id="John.xxii-p47.1" osisRef="Bible:John.13.36" parsed="|John|13|36|0|0" passage="Joh 13:36"><i>ch.</i> xiii. 36</scripRef>), <i>Thou shalt follow
me afterwards.</i> Those that faithfully follow Christ in grace
shall certainly follow him to glory.</p>
</div><scripCom id="John.xxii-p47.2" osisRef="Bible:John.21.20-John.21.25" parsed="|John|21|20|21|25" passage="Joh 21:20-25" type="Commentary"/><div class="Commentary" id="Bible:John.21.20-John.21.25">
<h4 id="John.xxii-p47.3">Christ's Conference with Peter; Conclusion
of John's Gospel.</h4>
<p class="passage" id="John.xxii-p48">20 Then Peter, turning about, seeth the disciple
whom Jesus loved following; which also leaned on his breast at
supper, and said, Lord, which is he that betrayeth thee?   21
Peter seeing him saith to Jesus, Lord, and what <i>shall</i> this
man <i>do?</i>   22 Jesus saith unto him, If I will that he
tarry till I come, what <i>is that</i> to thee? follow thou me.
  23 Then went this saying abroad among the brethren, that
that disciple should not die: yet Jesus said not unto him, He shall
not die; but, If I will that he tarry till I come, what <i>is
that</i> to thee?   24 This is the disciple which testifieth
of these things, and wrote these things: and we know that his
testimony is true.   25 And there are also many other things
which Jesus did, the which, if they should be written every one, I
suppose that even the world itself could not contain the books that
should be written. Amen.</p>
<p class="indent" id="John.xxii-p49">In these verses, we have,</p>
<p class="indent" id="John.xxii-p50">I. The conference Christ had with Peter
concerning John, the beloved disciple, in which we have,</p>
<p class="indent" id="John.xxii-p51">1. The eye Peter cast upon him (<scripRef id="John.xxii-p51.1" osisRef="Bible:John.21.20" parsed="|John|21|20|0|0" passage="Joh 21:20"><i>v.</i> 20</scripRef>): Peter, in obedience
to his Master's orders, followed him, and <i>turning about,</i>
pleased with the honours his Master now did him, <i>he sees the
disciple whom Jesus loved following</i> likewise. Observe here,
(1.) How John is described. He does not name himself, as thinking
his own name not worthy to be preserved in these records; but gives
such a description of himself as sufficiently informs us whom he
meant, and withal gives us a reason why he followed Christ so
closely. <i>He was the disciple whom Jesus loved,</i> for whom he
had a particular kindness above the rest; and therefore you cannot
blame him for coveting to be as much as possible within hearing of
Christ's gracious words during those few precious minutes with
which Christ favoured his disciples. It is probable that mention in
here made of John's having <i>leaned on Jesus's breast</i> and his
enquiring concerning the traitor, which he did at the instigation
of Peter (<scripRef id="John.xxii-p51.2" osisRef="Bible:John.13.24" parsed="|John|13|24|0|0" passage="Joh 13:24"><i>ch.</i> xiii.
24</scripRef>), as a reason why Peter made the following enquiry
concerning him, to repay him for the former kindness. Then John was
in the favourite's place, lying in Christ's bosom, and he improved
the opportunity to oblige Peter. And now that Peter was in the
favourite's place, called to take a walk with Christ, he thought
himself bound in gratitude to put such a question for John as he
thought would oblige him, we all being desirous to know things to
come. Note, As we have interest at the throne of grace, we should
improve it for the benefit of one another. Those that help us by
their prayers at one time should be helped by us with ours at
another time. This is the <i>communion of saints.</i> (2.) What he
did: he also followed Jesus, which shows how well he loved his
company; where he was there also would this servant of his be. When
Christ called Peter to follow him, it looked as if he designed to
have some private talk with him; but such an affection John had to
his Master that he would rather do a thing that seemed rude than
lose the benefit of any of Christ's discourse. What Christ said to
Peter he took as said to himself; for that word of command,
<i>Follow me,</i> was given to all the disciples. At least he
desired to have fellowship with those that had fellowship with
Christ, and to accompany those that attended him. The bringing of
one to follow Christ should engage others. <i>Draw me and we will
run after thee,</i> <scripRef id="John.xxii-p51.3" osisRef="Bible:Song.1.4" parsed="|Song|1|4|0|0" passage="So 1:4">Cant. i.
4</scripRef>. (3.) The notice Peter took of it: <i>He, turning
about, seeth him.</i> This may be looked upon either, [1.] As a
culpable diversion from following his Master; he should have been
wholly intent upon that, and have waited to hear what Christ had
further to say to him, and then was he looking about him to see who
followed. Note, The best men find it hard to <i>attend upon the
Lord without distraction,</i> hard to keep their minds so closely
fixed as they should be in following Christ: and a needless and
unseasonable regard to our brethren often diverts us from communion
with God. Or, [2.] As a laudable concern for his fellow-disciples.
He was not so elevated with the honour his Master did him, in
singling him out from the rest, as to deny a kind look to one that
followed. Acts of love to our brethren must go along with actings
of faith in Christ.</p>
<p class="indent" id="John.xxii-p52">2. The enquiry Peter made concerning him
(<scripRef id="John.xxii-p52.1" osisRef="Bible:John.21.21" parsed="|John|21|21|0|0" passage="Joh 21:21"><i>v.</i> 21</scripRef>): "<i>Lord,
and what shall this man do?</i> Thou hast told me my work-to feed
the sheep; and my lot—to be <i>carried whither I would not.</i>
What shall be his work, and his lot?" Now this may be taken as the
language, (1.) Of concern for John, and kindness to him: "Lord,
thou showest me a great deal of favour. Here comes thy beloved
disciple, who never forfeited thy favour, as I have done; he
expects to be taken notice of; hast thou nothing to say to him?
Wilt thou not tell how he must be employed, and how he must be
honoured?" (2.) Or of uneasiness at what Christ had said to him
concerning his sufferings: "Lord, must I alone be <i>carried
whither I would not?</i> Must I be marked out to be run down, and
must this man have no share of the cross?" It is hard to reconcile
ourselves to distinguishing sufferings, and the troubles in which
we think we stand alone. (3.) Or of curiosity, and a fond desire of
knowing things to come, concerning others, as well as himself. It
seems, by Christ's answer, there was something amiss in the
question. When Christ had given him the charge of such a treasure,
and the notice of such a trial, it had well become him to have
said, "Lord, and what shall I do then to approve myself faithful to
such a trust, in such a trial? <i>Lord, increase my faith.</i> As
my day is, let my strength be." But instead of this, [1.] He seems
more concerned for another than for himself. So apt are we to be
busy in other men's matters, but negligent in the concerns of our
own souls-quick-sighted abroad, but dim-sighted at home-judging
others, and prognosticating what they will do, when we have enough
to do to <i>prove our own work,</i> and <i>understand our own
way.</i> [2.] He seems more concerned about events than about duty.
John was younger than Peter, and, in the course of nature, likely
to survive him: "Lord," says he, "what times shall he be reserved
for?" Whereas, if God by his grace enable us to persevere to the
end, and finish well, and get safely to heaven, we need not ask,
"What shall be the lot of those that shall come after us?" Is it
not well if peace and truth be in my days? Scripture-predictions
must be eyed for the directing of our consciences, not the
satisfying of our curiosity.</p>
<p class="indent" id="John.xxii-p53">3. Christ's reply to this enquiry
(<scripRef id="John.xxii-p53.1" osisRef="Bible:John.21.22" parsed="|John|21|22|0|0" passage="Joh 21:22"><i>v.</i> 22</scripRef>), "<i>If I
will that he tarry till I come,</i> and do not suffer as thou must,
<i>what is that to thee.</i> Mind thou thy own duty, the present
duty, <i>follow thou me.</i>"</p>
<p class="indent" id="John.xxii-p54">(1.) There seems to be here an intimation
of Christ's purpose concerning John, in two things:—[1.] That he
should not die a violent death, like Peter, but should tarry till
Christ himself came by a natural death to fetch him to himself. The
most credible of the ancient historians tell us that John was the
only one of all the twelve that did not actually die a martyr. He
was often in jeopardy, in bonds and banishments; but at length died
in his bed in a good old age. Note, <i>First,</i> At death Christ
comes to us to call us to account; and it concerns us to be ready
for his coming. <i>Secondly,</i> Though Christ calls out some of
his disciples to resist unto blood, yet not all. Though the crown
of martyrdom is bright and glorious, yet the beloved disciple comes
short of it. [2.] That he should not die till after Christ's coming
to destroy Jerusalem: so some understand his tarrying till Christ
comes. All the other apostles died before that destruction; but
John survived it many years. God wisely so ordered it that one of
the apostles should live so long as to close up the canon of the
New Testament, which John did solemnly (<scripRef id="John.xxii-p54.1" osisRef="Bible:Rev.22.18" parsed="|Rev|22|18|0|0" passage="Re 22:18">Rev. xxii. 18</scripRef>), and to obviate the design of
the enemy that sowed tares even before the servants fell asleep.
John lived to confront Ebion, and Cerinthus, and other heretics,
who rose betimes, <i>speaking perverse things.</i></p>
<p class="indent" id="John.xxii-p55">(2.) Others think that it is only a rebuke
to Peter's curiosity, and that his tarrying till Christ's second
coming is only the supposition of an absurdity: "Wherefore askest
thou after that which is foreign and secret? Suppose I should
design that John should never die, what does that concern thee? It
is nothing to thee, when or where, or how, John must die. I have
told thee how thou must die for thy part; it is enough for thee to
know that, <i>Follow thou me.</i>" Note, It is the will of Christ
that his disciples should mind their own present duty, and not be
curious in their enquiries about future events, concerning either
themselves or others. [1.] There are many things we are apt to be
solicitous about that are nothing to us. Other people's characters
are nothing to us; it is out of our line to judge them, <scripRef id="John.xxii-p55.1" osisRef="Bible:Rom.14.4" parsed="|Rom|14|4|0|0" passage="Ro 14:4">Rom. xiv. 4</scripRef>. Whatsoever they are,
saith Paul, it makes no matter to me. Other people's affairs are
nothing to us to intermeddle in; we must quietly work, and mind our
own business. Many nice and curious questions are put by the
<i>scribes</i> and <i>disputers of this world</i> concerning the
counsels of God, and the state of the invisible world, concerning
which we may say, <i>What is this to us?</i> What do you think will
become of such and such? is a common question, which may easily be
answered with another: <i>What is that to me?</i> To his own Master
he stands or falls. What is it to us to <i>know the times and the
seasons?</i> Secret things belong not to us. [2.] The great thing
that is all in all to us is duty, and not event; for duty is ours,
events are God's-our own duty, and not another's; for every one
shall bear his own burden—our present duty, and not the duty of
the time to come; for sufficient to the day shall be the directions
thereof: a <i>good man's steps are ordered by the Lord,</i>
(<scripRef id="John.xxii-p55.2" osisRef="Bible:Ps.37.23" parsed="|Ps|37|23|0|0" passage="Ps 37:23">Ps. xxxvii. 23</scripRef>); he is
guided step by step. Now all our duty is summed up in this one of
following Christ. We must attend his motions, and accommodate
ourselves to them, follow him to do him honour, as the servant his
master; we must walk in the way in which he walked, and aim to be
where he is. And, if we will closely attend to the duty of
following Christ, we shall find neither heart nor time to meddle
with at which does not belong to us.</p>
<p class="indent" id="John.xxii-p56">4. The mistake which arose from this saying
of Christ, that <i>that disciple should not die,</i> but abide with
the church to the end of time; together with the suppressing of
this motion by a repetition of Christ's words, <scripRef id="John.xxii-p56.1" osisRef="Bible:John.21.23" parsed="|John|21|23|0|0" passage="Joh 21:23"><i>v.</i> 23</scripRef>. Observe here,</p>
<p class="indent" id="John.xxii-p57">(1.) The easy rise of a mistake in the
church by misconstruing the sayings of Christ, and turning a
supposition to a position. Because John must not die a martyr, they
conclude he must not die at all.</p>
<p class="indent" id="John.xxii-p58">[1.] They were inclined to expect it
because they could not choose but desire it. <i>Quod volumus facile
crediumus—We easily believe what we wish to be true.</i> For John
to abide in the flesh when the rest were gone, and to continue in
the world till Christ's second coming, they think, will be a great
blessing to the church, which in every age might have recourse to
him as an oracle. When they must lose Christ's bodily presence,
they hope they shall have that of his beloved disciple; as if that
must supply the want of his, forgetting that the blessed Spirit,
the Comforter, was to do that. Note, We are apt to dote too much on
men and means, instruments and external helps, and to think we are
happy if we may but have them always with us; whereas God will
change his workmen, and yet carry on his work, that the
<i>excellency of the power may be of God, and not of men.</i> There
is no need of immortal ministers to be the guides of the church,
while it is under the conduct of an eternal Spirit.</p>
<p class="indent" id="John.xxii-p59">[2.] Perhaps they were confirmed in their
expectations when they now found that John survived all the rest of
the apostles. Because he lived long, they were ready to think he
should live always; whereas <i>that which waxeth old is ready to
vanish away,</i> <scripRef id="John.xxii-p59.1" osisRef="Bible:Heb.8.13" parsed="|Heb|8|13|0|0" passage="Heb 8:13">Heb. viii.
13</scripRef>.</p>
<p class="indent" id="John.xxii-p60">[3.] However, it took rise from a saying of
Christ's, misunderstood, and then made a saying of the church.
Hence learn, <i>First,</i> The uncertainty of human tradition, and
the folly of building our faith upon it. Here was a tradition, an
apostolical tradition, a saying that <i>went abroad among the
brethren.</i> It was early; it was common; it was public; and yet
it was false. How little then are those unwritten traditions to be
relied upon which the council of Trent hath decreed to be received
with a <i>veneration and pious affection equal to that which is
owing to the holy scripture.</i> Here was a traditional exposition
of scripture. No new saying of Christ's advanced, but only a
construction put by the brethren upon what he did really say, and
yet it was a misconstruction. Let the scripture be its own
interpreter and explain itself, as it is in a great measure its own
evidence and proves itself, for it is light. <i>Secondly,</i> The
aptness of men to misinterpret the sayings of Christ. The grossest
errors have sometimes shrouded themselves under the umbrage of
incontestable truths; and the scriptures themselves have ben
wrested by the unlearned and unstable. We must not think it strange
if we hear the sayings of Christ misinterpreted, quoted to
patronise the errors of antichrist, and the impudent doctrine of
transubstantiation—for instance, pretending to build upon that
blessed word of Christ, <i>This is my body.</i></p>
<p class="indent" id="John.xxii-p61">(2.) The easy rectifying of such mistakes,
by adhering to the word of Christ, and abiding by that. So the
evangelist here corrects and controls that saying among the
brethren, by repeating the very words of Christ. He did not say
that the disciple should not die. Let us not say so then; but he
said, <i>If I will that he tarry till I come, what is that to
thee?</i> He said so, and no more. <i>Add thou not unto his
words.</i> Let the words of Christ speak for themselves, and let no
sense be put upon them but what is genuine and natural; and in that
let us agree. Note, The best end of men's controversies would be to
keep to the express words of scripture, and speak, as well as
think, according to that word, <scripRef id="John.xxii-p61.1" osisRef="Bible:Isa.8.20" parsed="|Isa|8|20|0|0" passage="Isa 8:20">Isa.
viii. 20</scripRef>. Scripture language is the safest and most
proper vehicle of scripture truth: the <i>words which the Holy
Ghost teacheth,</i> <scripRef id="John.xxii-p61.2" osisRef="Bible:1Cor.2.13" parsed="|1Cor|2|13|0|0" passage="1Co 2:13">1 Cor. ii.
13</scripRef>. As the scripture itself, duly attended to, is the
best weapon wherewith to wound all dangerous errors (and therefore
deists, Socinians, papists, and enthusiasts do all they can to
derogate the authority of scripture), so the scripture itself,
humbly subscribed to, is the best weapon-salve to heal the wounds
that are made by different modes of expression concerning the same
truths. Those that cannot agree in the same logic and metaphysics,
and the propriety of the same terms of air, and the application of
them, may yet agree in the same scripture terms, and then may agree
to love one another.</p>
<p class="indent" id="John.xxii-p62">II. We have here the conclusion of this
gospel, and with it of the evangelical story, <scripRef id="John.xxii-p62.1" osisRef="Bible:John.21.24-John.21.25" parsed="|John|21|24|21|25" passage="Joh 21:24,25"><i>v.</i> 24, 25</scripRef>. This evangelist ends
not so abruptly as the other three did, but with a sort of
cadency.</p>
<p class="indent" id="John.xxii-p63">1. This gospel concludes with an account of
the author or penman of it, connected by a decent transition to
that which went before (<scripRef id="John.xxii-p63.1" osisRef="Bible:John.21.24" parsed="|John|21|24|0|0" passage="Joh 21:24"><i>v.</i>
24</scripRef>): <i>This is the disciple which testifies of these
things</i> to the present age, and wrote these things for the
benefit of posterity, even this same that Peter and his Master had
that conference about in the <scripRef id="John.xxii-p63.2" osisRef="Bible:John.21.15-John.21.25" parsed="|John|21|15|21|25" passage="Joh 21:15-25">foregoing verses</scripRef>—John the apostle.
Observe here, (1.) Those who wrote the history of Christ were not
ashamed to put their names to it. John here does in effect
subscribe his name. As we are sure who was the author of the first
five books of the Old Testament, which were the foundation of that
revelation, so we are sure who were the penmen of the four gospels
and the Acts, the pentateuch of the New Testament. The record of
Christ's life and death is not the report of we know not who, but
was drawn up by men of known integrity, who were ready not only to
depose it upon oath, but, which was more, to <i>seal it with their
blood.</i> (2.) Those who wrote the history of Christ wrote upon
their own knowledge, not by hearsay, but what they themselves were
eye and ear witnesses of. The penman of this history was a
disciple, a beloved disciple, one that had leaned on Christ's
breast, that had himself heard his sermons and conferences, had
seen his miracles, and the proofs of his resurrection. This is he
who testifies what he was well assured of. (3.) Those who wrote the
history of Christ, as they testified what they had seen, so they
wrote what they had first testified. It was published by word of
mouth, with the greatest assurance, before it was committed to
writing. They testified it in the pulpit, testified it at the bar,
solemnly averred it, stedfastly avowed it, not as travellers give
an account of their travels, to entertain the company, but as
witnesses upon oath give account of what they know in a matter of
consequence, with the utmost caution and exactness, to found a
verdict upon. What they wrote they wrote as an affidavit, which
they would abide by. Their writings are standing testimonies to the
world of the truth of Christ's doctrine, and will be testimonies
either for us or against us according as we do or do not receive
it. (4.) It was graciously appointed, for the support and benefit
of the church, that the history of Christ should be put into
writing, that it might with the greater fulness and certainty
spread to every place, and last through every age.</p>
<p class="indent" id="John.xxii-p64">2. It concludes with an attestation of the
truth of what had been here related: <i>We know that his testimony
is true.</i> This may be taken either, (1.) As expressing the
common sense of mankind in matters of this nature, which is, that
the testimony of one who is an eye-witness, is of unspotted
reputation, solemnly deposes what he has seen, and puts it into
writing for the greater certainty, is an unexceptionable evidence.
<i>We know,</i> that is, All the world knows, that the testimony of
such a one is valid, and the common faith of mankind requires us to
give credit to it, unless we can disprove it; and in other cases
verdict and judgment are given upon such testimonies. The truth of
the gospel comes confirmed by all the evidence we can rationally
desire or expect in a thing of this nature. The matter of fact,
that Jesus did preach such doctrines, and work such miracles, and
rise from the dead, is proved, beyond contradiction, by such
evidence as is always admitted in other cases, and therefore to the
satisfaction of all that are impartial; and then let the doctrine
recommend itself, and let the miracles prove it to be of God. Or,
(2.) As expressing the satisfaction of the churches <i>at that
time</i> concerning the truth of what is here related. Some take it
for the subscription of the church of Ephesus, others of the angels
or ministers of the churches of Asia to this narrative. Not as if
an inspired writing needed any attestation from men, or could
thence receive any addition to its credibility; but hereby they
recommended it to the notice of the churches, as an inspired
writing, and declared the satisfaction they received by it. Or,
(3.) As expressing the evangelist's own assurance of the truth of
what he wrote, like that (<scripRef id="John.xxii-p64.1" osisRef="Bible:John.19.35" parsed="|John|19|35|0|0" passage="Joh 19:35"><i>ch.</i>
xix. 35</scripRef>), <i>He knows that he saith true.</i> He speaks
of himself in the plural number, <i>We know,</i> not for
majesty-sake, but for modesty-sake, as <scripRef id="John.xxii-p64.2" osisRef="Bible:1John.1.1" parsed="|1John|1|1|0|0" passage="1Jo 1:1">1 John i. 1</scripRef>, <i>That which we have seen;</i>
and <scripRef id="John.xxii-p64.3" osisRef="Bible:2Pet.1.16" parsed="|2Pet|1|16|0|0" passage="2Pe 1:16">2 Pet. i. 16</scripRef>. Note, The
evangelists themselves were entirely satisfied of the truth of what
they have testified and transmitted to us. They do not require us
to believe what they did not believe themselves; no, they knew that
their testimony was true, for they ventured both this life and the
other upon it; threw away this life, and depended upon another, on
the credit of what they spoke and wrote.</p>
<p class="indent" id="John.xxii-p65">3. It concludes with an <i>et cetera,</i>
with a reference to <i>many other things,</i> very memorable, said
and done by our Lord Jesus, which were well known by many then
living, but not thought fit to be recorded for posterity, <scripRef id="John.xxii-p65.1" osisRef="Bible:John.21.25" parsed="|John|21|25|0|0" passage="Joh 21:25"><i>v.</i> 25</scripRef>. There were many things
very remarkable and improvable, which, if they should be written at
large, with the several circumstances of them, even the world
itself, that is, all the libraries in it, could not contain the
books that might be written. Thus he concludes like an orator, as
Paul (<scripRef id="John.xxii-p65.2" osisRef="Bible:Heb.11.32" parsed="|Heb|11|32|0|0" passage="Heb 11:32">Heb. xi. 32</scripRef>),
<i>What shall I more say? For the time would fail me.</i> If it be
asked why the gospels are not larger, why they did not make the New
Testament history as copious and as long as the Old, it may be
answered,</p>
<p class="indent" id="John.xxii-p66">(1.) It was not because they had exhausted
their subject, and had nothing more to write that was worth
writing; no, there were many of Christ's sayings and doings not
recorded by any of the evangelists, which yet were worthy to be
written in letter of gold. For, [1.] Every thing that Christ said
and did was worth our notice, and capable of being improved. He
never spoke an idle word, nor did an idle thing; nay, he never
spoke nor did any thing mean, or little, or trifling, which is more
than can be said of the wisest or best of men. [2.] His miracles
were many, very many, of many kinds, and the same often repeated,
as occasion offered. Though one true miracle might perhaps suffice
to prove a divine commission, yet the repetition of the miracles
upon a great variety of persons, in a great variety of cases, and
before a great variety of witnesses, helped very much to prove them
true miracles. Every new miracle rendered the report of the former
the more credible; and the multitude of them renders the whole
report incontestable. [3.] The evangelists upon several occasions
give general accounts of Christ's preaching and miracles, inclusive
of many particulars, as <scripRef id="John.xxii-p66.1" osisRef="Bible:Matt.4.23-Matt.4.24 Bible:Matt.9.35 Bible:Matt.11.1 Bible:Matt.14.14 Bible:Matt.14.36 Bible:Matt.15.30 Bible:Matt.19.2" parsed="|Matt|4|23|4|24;|Matt|9|35|0|0;|Matt|11|1|0|0;|Matt|14|14|0|0;|Matt|14|36|0|0;|Matt|15|30|0|0;|Matt|19|2|0|0" passage="Mt 4:23,24,9:35,11:1,14:14,36,15:30,19:2">Matt. iv. 23, 24; ix.
35; xi. 1; xiv. 14, 36; xv. 30; xix. 2</scripRef>; and many others.
When we speak of Christ, we have a copious subject before us; the
reality exceeds the report, and, after all, <i>the one half is not
told us.</i> St. Paul quotes one of Christ's sayings, which is not
recorded by any of the evangelists (<scripRef id="John.xxii-p66.2" osisRef="Bible:Acts.20.35" parsed="|Acts|20|35|0|0" passage="Ac 20:35">Acts xx. 35</scripRef>), and doubtless there were many
more. All his sayings were apophthegms.</p>
<p class="indent" id="John.xxii-p67">(2.) But it was for these three reasons:—
[1.] Because it was not needful to write more. This is implied
here. There were many other things, which were not written because
there was no occasion for writing them. What is written is a
sufficient revelation of the doctrine of Christ and the proof of
it, and the rest was but to the same purport. Those that argue from
this against the sufficiency of the scripture as the rule of our
faith and practice, and for the necessity of unwritten traditions,
ought to show what there is in the traditions they pretend to be
perfective of the written word; we are sure there is that which is
contrary to it, and therefore reject them. By these therefore
<i>let us be admonished, for of making many books there is no
end,</i> <scripRef id="John.xxii-p67.1" osisRef="Bible:Eccl.12.12" parsed="|Eccl|12|12|0|0" passage="Ec 12:12">Eccl. xii. 12</scripRef>. If
we do not believe and improve what is written, neither should we if
there had been much more. [2.] It was not possible to write all. It
was possible for the Spirit to indite all, but morally impossible
for the penmen to pen all. <i>The world could not contain the
books.</i> It is a hyperbole common enough and justifiable, when no
more is intended than this, that it would fill a vast and
incredible number of volumes. It would be such a large and
overgrown history as never was; such as would jostle out all other
writings, and leave us no room for them. What volumes would be
filled with Christ's prayers, had we the record of all those he
made, when he <i>continued all night in prayer to God,</i> without
any vain repetitions? Much more if all his sermons and conferences
were particularly related, his miracles, his cures, all his
labours, all his sufferings; it would have been an endless thing.
[3.] It was not advisable to write much; for <i>the world,</i> in a
moral sense, <i>could not contain the books that should be
written.</i> Christ said not what he might have said to his
disciples, <i>because they were not able to bear it;</i> and for
the same reason the evangelists wrote not what they might have
written. <i>The world could not contain,</i>
<b><i>choresai</i></b>. It is the word that is used, <scripRef id="John.xxii-p67.2" osisRef="Bible:John.8.37" parsed="|John|8|37|0|0" passage="Joh 8:37"><i>ch.</i> viii. 37</scripRef>, "My word <i>has
no place</i> in you." They would have been so many that they would
have found no room. All people's time would have been spent in
reading, and other duties would thereby have been crowded out. Much
is overlooked of what is written, much forgotten, and much made the
matter of doubtful disputation; this would have been the case much
more if there had been such a world of books of equal authority and
necessity as the whole history would have swelled to; especially
since it was requisite that what was written should be meditated
upon and expounded, which God wisely thought fit to leave room for.
Parents and ministers, in giving instruction, must consider the
capacities of those they teach, and, like Jacob, must take heed of
over-driving. Let us be thankful for the books that are written,
and not prize them the less for their plainness and brevity, but
diligently improve what God has thought fit to reveal, and long to
be above, where our capacities shall be so elevated and enlarged
that there will be no danger of their being over-loaded.</p>
<p class="indent" id="John.xxii-p68">The evangelist, concluding with
<i>Amen,</i> thereby sets to his seal, and let us set to ours, an
<i>Amen</i> of faith, subscribing to the gospel, that it is true,
all true; and an <i>Amen</i> of satisfaction in what is written, as
able to make us wise to salvation. <i>Amen;</i> so be it.</p>
</div></div2>