John 21
DODDJohn 21:1-14
Christ discovers himself to Peter and several other disciples at the sea of Tiberias, while they were fishing there. John XXI. 1—14.
JOHN XXI. 1. AFTER these things, Jesus SOME time after these things,ᵃ between the last interview he had with the apostles
ᵃ Some time after these things.] Grotius thinks this whole chapter was written by some elders of the church of Ephesus, and added to the rest of the book by the approbation of that society, as agreeable to the relations which they had heard from the mouth of St. John; and Le Clerc follows him in this conjecture; but Dr. Mill
Jesus appears to several disciples as they were fishing.
at Jerusalem, and the public appearance which shewed himself a cc. he afterwards made to the whole body of his gain to the disciples JOHN disciples, Jesus manifested himself again to the at the sea of Tibe xxi. 1 disciples, at the sea of Tiberias, near that moun- wise shewed he him tain in Galilee where he had appointed to meet self: them. (Mat. xxviii. 16, sect. ccii.) And the manner in which he now manifested [himself] to them was thus.
Simon Peter, and Thomas who was called Didymus, and Nathaniel who was an inhabitant of Cana, a town in Galilee often mentioned in the foregoing history, and also the [two sons] of Zebedee, James and John, and two other of his disciples with them, were one day together in Galilee; whither they were returned by Christ’s direction, to wait for the accomplishment of what he had promised, that they should see him on a certain mountain in those parts, and where they expected in a few days to meet with most of their brethren. (Compare Mat. xxviii. ver. 7, 10, sect. cxcv. and ver. 16, sect. ccii.) And while they were thus waiting, Simon Peter, that their time might not lie on their hands, and that he might make some provision for his own support, and for the entertainment of his friends, says to them, I will go a fishing; and they say to him, We also will go along with thee, and give thee what assistance we can. They went out therefore, and immediately took ship, and spent not only that evening, but all the following night, in throwing their nets; but though it was the properest
has taken pains to invalidate it (Prolegom. . 249); and the beginning of verse 24 lestroys the force of Grotius’s argument from the latter part of it. See note on that verse, at the close of the next section.
b Nathaniel of Cana in Galilee.] There is no doubt but this Nathaniel is the person mentioned before, John i. 45. Dr. Lightfoot (Hor. Hebr. on Mat. x. 3), Mr. Fleming (Christol. Vol. II p. 176), and some others, take him to have been Barholomew the apostle; but I think they give no convincing reason for that opinion.
c Two other of his disciples.] It is indeed uncertain who these two disciples were; though Dr. Lightfoot conjectures they were Andrew and Philip (Hor. Hebr. in the which is not im robable, as the
were both inhabitants of Bethsaida, near the sea of Tiberias. (John i. 44.) It is however a strange argument against it, to say “that John must be one, though he is not here mentioned,” when he is so well known to have been one of the sons of Zebedee, who are numbered here among those that were present.
d I will go a fishing.] It appears from this story, that several of the apostles were now returned to Galilee, where Christ had appointed to meet them; which shews that the discourse, (Luke xxiv. 49, sect. ccii.) in which our Lord commanded them to continue at Jerusalem till the Holy Ghost fell upon them, must come in after this chapter, and not before it, as it is placed in many harmonics.
He fills their net, and they discover who he was.
time for fishing, yet they caught nothing worth the mentioning.
And when the morning was now come, Jesus appeared and stood upon the shore; nevertheless, the disciples, who had no expectation of seeing him there, being at some distance from him, and it not being yet perfectly light, knew not that it was Jesus. Then as they approached within call, Jesus said to them, Have you any thing to eat, my lads? or have you taken fish enough to furnish out a meal? They answered him, No; we have been toiling here all night in vain. And he said to them, Let me then advise you to throw the net on the right side of the ship, and you will undoubtedly find [some.] And, willing to try at least whether this stranger conjectured right, they threw the net therefore as he had directed them; and now they were not able to draw it up into the ship again, on account of the multitude of fishes which they had enclosed in it.c
Then John, that disciple whom Jesus peculiarly loved, when he saw such astonishing success after all their fruitless toil and disappointment before, says unto Peter, it is undoubtedly the Lord, who has, on this occasion, renewed that miracle which he wrought in thy ship some years ago, when he first called us to attend him. (See Luke v. 4—10, Vol. I. sect. xxxiv.) Simon Peter therefore hearing him say, with the appearance of such good reason, that it was the Lord, was so transported, that he immediately girded on his coat (for he was in a manner naked, having nothing on but his inner garment),f and threw himself directly into the sea; and swam to shore, that he might pay his earliest duty to his dear Lord, and testify his joy in the condescending visit he was making
to draw it up into the his was not merely a power of our Lord, al supply for them and might be of service waited afterwards in to his order: and it f emblematical represuccess which should s to catch men in the mpare Luke v. 9, 10,
f In a manner naked, having noth but his inner garment.] It is of gr portance, in order to vindicate sever ries in scripture, which the ignora malice of some modern writers has ed with indecency, to observe, that the Jews (as Grotius and many other shewn) they were said to be nak had only an under garment on. Co 1 Sam. xix. 24; 2 Sam. vi. 20; Isaiah 3; and Acts xix. 16.
hey come ashore, and eat with im.
them. And the other disciples making the best of their way, came to him as fast as they could with the boat, drawing the net [full] of fishes after them; for they were not far from the land, but about two hundred cubits, or one hundred yards.
As soon then as they came ashore, they saw a fire of burning coals laid ready there, and fish laid upon it, and a sufficient quantity of bread at hand; which Jesus had miraculously prepared, that they might see how easily he could make provision for them, even when they were destitute of the ordinary means of supply. And, that due notice also might be taken of the miraculous draught they had now made, Jesus said to them, Bring hither [some] of the fish which you have now taken. And Simon Peter went aboard, and, with the help of his brethren, drew the net to land; and it was full of great fishes, which, upon taking the number of them, they found to be no less than an hundred and fifty three; and though they were so many and so great, yet the net was not broke.
Then Jesus said to them, Come [and] refresh yourselves, after the fatigue you have had for so many hours. And none of the disciples presumed to ask him, Who art thou? or took upon them to inquire how he came thither, or whence he procured the provision he then offered them? well knowing that it was the Lord, though he conversed with them in something of a distant manner; but left him to proceed in his own way, as judging it most respectful to leave it to him to direct the discourse to more intimate and particular subjects, in such a manner, and by such degrees, as he should think fit; which he presently after did.
Jesus therefore came and took bread, as the master of the feast, and, having blessed it, as he used to do, gave [it] to each of them; and likewise gave them some of the broiled fish.
And this was now the third time that Jesus shewed himself to such a number of his disciples at once, after he was risen from the dead; and
g Come and refresh yourselves.] So I choose render the word ἀεὶς πᾶς, rather than ine; as Homer sometimes uses ἀεὶς to ignify a morning’s meal.
h The third time he shewed himself to such a number, [ὅς.] Grotius explains this of the third day of his appearance; for he had first appeared to several on the day of his
Reflections on Christ’s appearance at the sea of Tiberias.
it was attended with some very remarkable and spect. instructive circumstances, which will be particcc. ularly mentioned in the next section.
IMPROVEMENT.
CHRIST first called these disciples when they were employed ver.1,3 in the duties of their proper profession in life, and he now manifests himself to them while they were so engaged; perhaps particularly intending thereby to encourage an honest industry, in which indeed we are far more likely to enjoy his presence, and to converse with him, than when we throw away our time in idleness and inactivity.
A while he leaves them to labour in vain, that when the plentiful draught of fishes came, it might be the more remarkable. Sometimes he may deal thus with his ministers, in their endeavours to catch men; that we may be convinced thereby, to whose power we owe our success, and may not sacrifice to our own net, or burn incense to our own drag. (Hab. i. 16.)
All the disciples rejoiced at his appearance; but Peter was the foremost to cast himself at his feet. Conscious that so much had been forgiven him, he is solicitous to shew that he loves much. (Luke vii. 47.) So may the remembrance of our miscarriages work upon us, to make us more vigorous in Christ’s service, and to inspire us with such zeal and affection as many waters may not be able to quench, nor the floods to drown! (Cant. viii. 7.)
Let us not imagine this miracle was merely intended for a demonstration of Christ’s Divine power over all that passeth through the paths of the sea (Psal. viii. 8); it was also the work of wisdom and bounty. By the sale of so many large and fine fishes a seasonable provision was made for the subsistence of his disciples at Jerusalem, while they were there waiting for the descent of the Spirit. (Luke xxiv. 49.) Let every circumstance
resurrection; then, after eight days, he came to his disciples, when Thomas was present; and now again he shewed himself at the sea of Tiberias. And it is plainly necessary that the words should be understood with some such limitation, to make them consistent with the accounts given by the other evangelists and St. Paul; which, when laid together, will prove, that this was indeed at least the seventh appearance that Jesus had made since his resurrection. For he appeared first to Mary Magdalene (Mark xvi. 9); and then to the women as they returned from the sepulchre (Mat. xxviii. 9); after this he was seen of Peter (1 Cor. xv. 5); and then the same day by the two disciples
that were going to Emmaus (Luke xxiv. 13-31); and again the same evening he appeared to the disciples when Thomas was absent (John xx. 19); on that day seven night he appeared to the eleven when Thomas was with them (John xx. 26); and now after these things he shewed himself a seventh time to the disciples at the sea of Tiberias (John xxi. 1). But, as John had particularly mentioned before the two appearances which Jesus made to his disciples when they were together (John xx. 19, 26), it seems most reasonable to conclude, that he reckons this the third as referring to these.
VOL. 2.
Jesus asks Peter if he loved him, and bids him feed his lambs.
of this kind encourage us to trust him, as the Lord of nature cc. and of grace, who will withhold from us no necessary supply of either, while we are making it our humble and faithful care to promote his glory.
John 21:15
Christ discourses with Peter at the sea of Tibe: remarkable prophecy concerning the death of the XXI. 15—24.
JOHN XXI. 15.
WHEN therefore they had made a plentiful meal on this kind of provision which Jesus had supplied them with, there happened some circumstances in his succeeding discourse with his disciples which may be worthy of more distinct notice; and particularly this: Jesus said to Simon Peter, Simon [son] of Jonas, dost thou love me more than these do? Or wilt thou now maintain that thou hast such a zealous regard for me above any of thy brethren, as thou once didst profess, when thou saidst, that though all should forsake me, thou wouldst not do it? (Mat. xxvi. 33, p. 477.) He saith unto him, Tea, Lord, thou knowest that I love thee sincerely, though I presume not to say more than any of my brethren. [Jesus] said to him, If so, feed my lambs, and as I shall favour thee so far as
a Dost thou love me more than these do?] The original words, Ἀλλιον τείναι, are ambiguous; and, besides the sense I have given them, they might signify, Dost thou love me more than thou lovest these nets, and other instruments of thy trade; so as to prefer my service to any worldly advantages? In this sense Dr. Whitby explains them, and argues for it from this consideration, that otherwise Peter could not have appealed to Christ, that he did thus love him; since it was impossible for him exactly to judge of the proportion between is own love to Christ and that of his brethren. But that learned commentator did not observe how modestly the reply is adjusted on that head. Peter only answers, Tea, Lord or assuredly, Lord), thou knowest that I love thee; but does not add, more than these. And this beautiful circumstance in the
answer shews how much he was humbled and improved by the remembrance of his fall.
b Feed my lambs.] The paraphrase shews how fair a sense may be given to these words, without supposing they invest Peter with any such distinguished authority in the church, as, contrary to the most convincing arguments, the Papists suppose, and make this supposition the cornerstone of their Babel. Bellarmin’s distinction between lambs and sheep, as signifying the laity and clergy, is very trifling, nor can any example of the like distinction be produced. It is much more natural to suppose in general, that lambs here (as in Isa. xl. 11, and many other places) may signify the weakest of the flock, which, by the way, it is by no means to be taken for granted that the laity always are. So that,
He thrice renews the question and the charge.
to commit my church, in part, to thy apostolic care, remember that the most acceptable way of expressing thy love to me will be by taking care even of the weakest and feeblest of my flock.
He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
And, to impress this with the greater force upon his mind, he says to him again the second time, Simon, [son] of Jonas, dost thou indeed love me? He answers him as he had done before, Yea, Lord, I appeal to thee for the sincerity of that regard which I have for thee, thou knowest that I truly love thee. [Jesus] says to him again, Feed then my sheep with tenderness and care, and thereby demonstrate the truth of thine affection to me.
He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved, because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
And, that it might never be forgot by him, or any that were present, he says to him the third time, Simon [son] of Jonas, wilt thou abide by what thou hast said? Dost thou truly love me, and will that love of thine bear the severest trial? Peter was exceedingly grieved, that he said to him the third time, Dost thou love me? And he said to him with great earnestness, My dear Lord, thou knowest all things; thou seest the very hearts of men, and, seeing mine, thou knowest that I do indeed love thee; though my late lamentable fall might justly bring it into question, and my repeated denial of thee renders me worthy of such a rebuke as this repeated inquiry implies. Jesus says to him, Well, Peter, I acknowledge thou dost indeed love me, and know how to distinguish between frailty and treachery; and therefore I not only own thee as a disciple, but confirm thee in thine apostolic office, again requiring thee to feed my sheep; and be assured, that I consider thy zeal for the edification and comfort
on the whole, this argument for the Pope’s supremacy seems almost as contemptible as that which some writers of that communion have drawn from these words, to prove that heretics, though princes, are to be put to death by authority derived from Peter; because feeding the flock implies a power of killing wolves. (See Boyle’s Philos. Comment. Vol. I. p. 82.) I shall only add, that some have observed, that apva, being
the diminutive of apva, signifies the least of my lambs; and, if we interpret this as an intimation of the care which Peter, as a minister of Christ, was to take of little children, it seems perfectly congruous to the wisdom and tenderness of the great Shepherd of the sheep, to give so particular an injunction concerning it; as I have shewn at large in my Ten Sermons on the Power and Grace of Christ, Serm. vii. p. 176, & seq. 2d edit.
Peter is told by what death he should glorify God.
of my church, as the most acceptable token thou canst possibly give of thy love to me.
And indeed thou shalt approve that love, not only by labours, but by sufferings too: for verily, verily, I say unto thee, and would have thee to remember it as what shall surely come to pass, that when thou wast a young man, thou didst gird thyself, and walk about without controul, whithersoever thou wouldst; but when thou art grown old, thou shall stretch out thine hands, and another shall gird thee, as a helpless prisoner, and at length shall carry thee whither thou wouldst not naturally incline to go, even to those sufferings to which flesh and blood have the strongest aversion: yet I know that, notwithstanding thy late miscarriage, thy love to me will bear thee through all.
And this he said, signifying and intimating by what kind of death he should glorify God; namely, that he should suffer martyrdom, and die with his hands stretched out on a cross. And, having said this, yet farther to illustrate and explain it, he says to him, Follow me then, as I now walk along, and shew that thou art willing to conform to my example, and to follow me even to the death of the cross.
And Peter did so with great alacrity; but turning about, he saw that other disciple whom Jesus loved, silently following him, in humble token of his readiness likewise to suffer the greatest extremities in the service of so dear a Master. Now, by the way, it may be recol-
When thou art grown old.] Peter’s crucifixion is said to have happened about forty years after this; but the time is not exactly and certainly known.
Silently following him, in humble token of his readiness, &c.] There is a spirit and tenderness in this plain passage which I can never read without the most sensible emotion. Christ orders Peter to follow him, in token of his readiness to be crucified in his cause. John stays not for the call; he rises, and follows too; but he says not one word of his love and his zeal. He chose that the action only should speak that; and when he records this circumstance, he tells us not what that action meant; but with great simplicity relates the fact only. If here and there a generous
heart that, like his own, glows with love to Christ, sees and emulates it, be it so; but he is not solicitous men should admire it. It was addressed to his Master; and it was enough that he understood it. And can any one be himself base enough to imagine that such a man could spend his life in promoting a pernicious falsehood (for such, in the second edition of the ninth of my ten sermons, I largely prove the apostolic testimony to be, if it were a falsehood), and at last, in his old age, when his relish for every thing but goodness and immortality was gone, would so solemnly attest it, as he does in the conclusion of his gospel? May God deliver every one that reads this from a head so fatally beclouded by the corruptions of the heart!
Peter inquires what should become of John.
lected, that this was the apostle John, for whom our Lord had a peculiar kindness, who also at the paschal supper lay in his bosom, and said to him, Lord, who is he that will betray thee? (See John xiii. 25, p. 417.) Peter therefore observing this disciple, and seeing him follow Jesus in the same manner as he did himself, though he was not called to it, says unto Jesus, Lord, what [shall] this man [do], and what is to become of him? Must he, who is now following with me, partake of the like sufferings, and in like manner testify his love by dying for thee?
Jesus says to him, Is that any immediate concern of thine, Peter? If I will that he tarry, or continue alive, till I come in power and great glory to execute the judgment I have threatened on mine enemies, what [is that] to thee, or to any one else? Follow thou me: mind thou thine own duty, and endeavour to prepare for thine own sufferings; and pry not with a vain curiosity into secret events which may befall him, or any other of thy brethren.
Now as this answer was not rightly understood, this saying therefore went abroad among the brethren, or the other followers of Christ, that this disciple should not die; and the advanced age to which he lived gave some farther colour for it: but it was entirely built upon a mistake; for Jesus did not say to him, or of him, that he should not die; but only, as it was expressed before, If I will that he tarry, or continue alive, till I come, what [is that] to thee?
And this is the disciple who testifies concerning these things, and hath written them as above: and since he was an eyewitness to them, and has not failed, in a proper manner, to produce in the churches the credentials necessary to prove the veracity and exactness of his writings, we certainly know that his testimony is true, and doubt not but every candid reader will receive it accordingly.
⁶ This saying therefore went abroad among the brethren, &c.] That there was such a notion and tradition, among the ancients, Fabricius has particularly shewn, Cod. Apoc. Nov. Test. Vol. III. p. 533.
⁷ We know that his testimony is true.] Grotius would argue from the plural number in these words (Annot. in John xx. 30), that this last chapter was not written by John himself, but was added to his gospel
Reflections on the inquiry into Peter’s love.
IMPROVEMENT.
WHAT if our Lord Jesus Christ should put the same question to us that he did to Peter, in this remarkable passage, and should thus repeat it again and again? Are there none of us who should be at a loss for an answer? None of us to whom he might say, I know that you have not the love of Christ in you? Or are there none of us who apprehend, that, if we had ourselves been thus pressed, we could, at the very best, only have said, Lord, thou that knowest all things, knowest that I cannot tell whether I love thee or not? Blush, and be confounded, O my soul, if thou must reply with such uncertainty to a question of so great importance, and in a case where all the ardour of the heart might be so justly expected!
But are there not still some of us who through Divine grace could reply with pleasure, Lord, thou knowest all things, thou knowest that, notwithstanding all the unhallowed and lamented infirmities of our lives, we do indeed love thee? And, if we are thus really conscious to ourselves of such an unfeigned affection, let it be our daily joy, that he who implanted this Divine principle in our hearts, discerns and sees it there; and, knowing all things, he perfectly knows this, however we may be suspected, however we may be censured.
Let us learn also by what method we are to express our love, according to our ability and opportunity; even by feeding his sheep, and promoting the interest and edification of his church. Let ministers especially do it; and let them not forget those
dear creatures, the lambs of the flock. Jesus the compassionate Shepherd, as we see, did not forget them; but taught his servants with the greatest tenderness both by his precepts, and by his example, to gather them in their arms, and carry them in their bosom. (Isa. xl. 11.)
Happy are those ministers who, instead of indulging a vain curiosity in things wherein they are not at all, or but very little concerned, are spending their lives in such faithful services; feeding the flock of God; and taking the oversight of it, not by constraint, but willingly; not for filthy lucre, but of a ready mind; that when the chief Shepherd shall appear, they may receive an unfading crown of glory. (1 Pet. v. 2, 4.) A crown which will
by some other hands. (See note 4 on John xxi. 1, p. 611.) But it is plainly said in the beginning of this verse, that it was he who testified and wrote these things; and besides, that we have frequent instances of the like change of numbers (see Rom. vii. 14, and 1 Thess. ii. 18), it is evident from the words, I suppose, in the next verse, that
only one person speaks. So that no more appears to be intended here than if he had said, “We universally allow, that what is testified by a credible eyewitness, and asserted by him under his hand, must be admitted as a valid testimony, and pass for unexceptionable evidence: this is the case here; and therefore regard it accordingly.”
Jesus appears to five hundred brethren in Galilee :
infinitely more than repay, not only their labours, but their sufferings too !
Happy Peter, who, having worn out his better years in the service of Christ, courageously stretched out his aged arms to be bound, and, being borne away to tortures and death, shed the last slow ebb of his blood as a martyr for him who had loved him and given himself for him. And not less happy the beloved disciple, 20–23 so willing to hazard his life in the same cause ; though he was not in fact called to lay it down as a martyr ! Our gracious Lord, who sees every purpose, and every affection, as it rises in the heart, favourably accepts of the willing mind, and will, through the riches of his grace, entitle them to the reward of equal suffering, who have waited with a like readiness, though they have not been called out to the severity of the like trial.