Exposition of John, Chapter 21
CHAP. XXI.
THis Chapter contains (beſide the concluſion of the whole Book) a Narration of a new appearing and manifeſtation of Chriſt unto ſeven Diſciples, with what followed thereupon. Which being ſummarily propounded, ver. 1. is proſecute at large, in the reſt of the Chapter. And namely; That they going a fiſhing, but without ſucceſſe, v. 2, 3. Chriſt appears to them in the morning, and conferreth with them, unknown, v. 4, 5. That he afterward makes himſelfe known, by a miraculous draught of fiſhes afforded them, v. 6, 7. — Upon which, they come to land to him, v— 7, 8. where they ſee his preparation for their dinner, v. 9. are led to take notice of the greatneſſe of the miracle wrought for them, v. 10, 11. and dine with him, exceedingly reverencing him, v. 12, 13. (and this is marked to be the third time he had appeared to them, v. 14) And that he conferreth with Peter particularly; Whom he reſtoreth to his former dignity, upon the profeſſion of his love to him, v. 15, 16, 17. and warneth him concerning his future ſufferings; commanding him to follow him, v. 18, 19. And checks his curious enquiry concerning John, v. 20, 21, 22. in a ſpeech which occaſioned a miſtake among the diſciples, but cauſleſly, as John cleareth, v. 23. Who here takes occaſion to cloſe this hiſtory, aſſerting that he was the pen-man thereof, and was perſwaded of the certainty of it, v. 24. and acknowledgeth that many things done by Chriſt, are omitted in his Narration, it being impoſſible to record them all, v. 25.
Ver. 1. AFter theſe things, Jeſus ſhewed himſelf again to his diſciples at the ſea of Tiberias: and on this wiſe ſhewed he himſelfe.
John, in the cloſe of the former Chapter having ſhewed that Chriſt, after his reſurrection, did many ſignes in preſence of his Diſciples which he had not written; He doth in this Chapter give a notable proofe thereof, by recording one notable appearing of Chriſt, wherein many ſignes concurred. This he propoundeth generally, in this verſe undertaking to deſcribe it in its circumſtances, and mentioning the place where it was done; Namely, at and beſide ſome part of the Lake Genezareth, which here gets the name from the City Tiberias, (which was built upon the ſide of that Lake) and is elſewhere called the ſea of Galilee, Joh. 6.1. Chriſt had wrought ſome miracles before in this lake, and in the Towns of Galilee about it he had preached and wrought many miracles, and now he doth appear there after his reſurrection (as his ſolemne meeting with the Diſciples was in Galilee alſo, Matth. 28.16, 17.) that he may bring to their remembrance what had paſt there formerly. Doct. 1. It is needful we be much confirmed in the faith of the reſurrection of Jeſus Chriſt, as being a truth not eaſily beleeved indeed, and being beleeved, is full of rich comfort, and a ſure pledge that all Chriſts and his peoples ſufferings, though even unto death, will end in glory; Therefore, after theſe things, (and Chriſts ſhewing himſelfe ſo often in the former chapter) Jeſus ſhewed himſelfe again, to confirme their faith, who had yet ſome ſcruples, as may be gathered from v. 12. 2. Such as are to publiſh the truths of Chriſt unto others, ought to be ſolidly perſwaded of them themſelves, and do need much from Chriſt for that effect, that ſo they may publiſh them from a ſure perſwaſion, 2 Cor. 4.13. Therefore did he ſhew himſelf again to the Diſciples, who were, moſt part (if not all) of them, to publiſh theſe glad tidings throughout the world. 3. Chriſts preſence, and manifeſtations of himſelfe, are not reſtricted to any one place; but where ever his people are, there he will manifeſt himſelfe as they need; for, Jeſus ſhewed himſelfe to the Diſciples at the Sea of Tiberias, as well as at Jeruſalem, from whence they were now returned, for reaſons to be after mentioned. 4. The particular paſſages and circumſtances of Chriſts manifeſting of himſelfe to his people ought to be narrowly obſerved and taken notice of, as being full of rich uſe and inſtruction; Therefore doth John, who was an eye-witneſſe, undertake here to deſcribe them, and on this wiſe ſhewed he himſelfe.
Verſe 2. There were together Simon Peter, and Thomas called Didymus, and Nathaneel of Cana in Galilee, and the ſonnes 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 entred into a ſhip immediatly, and that night they caught nothing.
The particular Narration of this appearing and manifeſtation may be branched out in theſe heads. 1. The antecedents thereof, v. 2, 3. 2. His appearing unto them though unknown, and his conference with them, v. 4, 5. 3. The way how he manifeſts and makes himſelfe known unto them, v, 6, 7.— 4. Some particular effects and conſequents of this manifeſtation, before his conference with Peter, v.—7, 8, 9, 10, 11, 12, 13, 14. 5. His conference with Peter, v. 15.—23.
In theſe verſes, the antecedents of his ſhewing himſelfe are recorded, That theſe ſeven Diſciples being together, they do upon Peters motion, go a fiſhing, wherein they labour all night without any ſucceſſe. As for theſe ſeven, four of them were called to be Apoſtles, and ſo it may be, were the two, who are not named; As for Nathaneel, (of whom chap. 1. 45, &c.) we do not finde him to be one of them, unleſſe under another name, (as ſome ſuppoſe he was called Bartholomew) but only a Diſciple and follower of Chriſt. And as for their ſociety and being together at this time, rather then others of the Apoſtles, we need not curiouſly enquire concerning it. It is ſufficient to know that theſe named were countrey-men of Galilee, and ſo may we judge of the other two, and ſo they had occaſion to be more frequently together, and are now met at this time, and that, as would appear at Peters houſe, who makes the motion of following his trade. It is alſo to be marked, that this overture, propounded by Peter, and embraced by the reſt, of returning to their former calling, did not proceed from their diſtruſt and quitting of their miniſterial calling, for we are not ſo to conceive of them who were already endowed with the Holy Ghoſt in ſome meaſure, chap. 20.22. But the true cauſe was, that being only deſigned, not yet actually employed, nor fully endowed for that calling, till the Spirit was more fully poured forth upon them, and theſe fourty dayes after the reſurrection of Chriſt, being ſet apart for their confirmation in the faith of his reſurrection, by his frequent appearing unto them, and for their further inſtruction by Chriſt, in the matters of the Kingdome of God, which they were afterward to publiſh, Acts 1.3. And they, at this time being returned from Jeruſalem to Galilee, to keep that meeting which Chriſt had appointed in Galilee, of which Matth. 28.7, 16, 17. they did lawfully go about their ordinary employment, till the day of the meeting came. However, Chriſt took occaſion of this to manifeſt himſelfe. Doctrine 1. The moſt ſpecial and remarkable manifeſtations of Chriſt to his people, are given them when they are together; for, There were together, Simon Peter, &c. And albeit Peter made a motion for himſelfe, I go a fiſhing, which might have ſeparated them, yet providence keeps and ſends them along together, till this manifeſtation come. 2. It is a commendable duty, in theſe who are made ſenſible of their loſſe by being abſent from the ſocieties of Saints, to attend them more conſtantly afterwards; for, here we finde Thomas conſtantly continuing in the company of the reſt of the Diſciples. 3. Chriſt doth not eſteem of men, nor deal with them, according as they are of note among others, providing they be honeſt and Diſciples indeed; for, it is marked to the commendation of two other of his Diſciples, that they were together with the reſt, and Chriſt ſheweth himſelfe to them as to the reſt, though their names be not expreſſed, as the reſts are. 4. It is the will of Chriſt, that his followers do not neglect their lawful calling, (though never ſo baſe) as they may overtake it; And in going about their lawful callings, they may expect ſpecial manifeſtations of Chriſt; for, it is commendable in them, that they caſt not off their mean calling, but Peter ſaith, I go a fiſhing, and they ſay unto him, we alſo go with thee, and they went forth, and entred into a ſhip immediately. And it is while they are about this employment, that Chriſt ſheweth himſelfe to them. 5. The children of the Lord are ſubject to the ſame difficulties, of earning their daily bread, and of hazard, toile and difficulties in their calling, with others; That ſo they may know they are by nature of Adams ſtock as well as others, and may not expect ſingular lots in outward things: for, his Diſciples are put to earn their bread by fiſhing, and they are put to work at it all night, not for fear, but becauſe it was the fitteſt ſeaſon; and they work ſo hard, as they muſt ſtrip themſelves almoſt naked (as appeareth v. 7.) through heat; And all this for their livelyhood, and oft-time with little profit, as after followeth. 6. It may pleaſe the Lord, oft-times, to deny his people ſucceſſe in their lawful employments; And that either, when their hearts are too eager and keen upon the world, he doth juſtly croſſe them, to teach them mortification and ſobriety: Or, becauſe if ſucceſſe were conſtant, God would not be ſo clearly ſeen in his bounty, and therefore he croſſeth, that we may acknowledge him more; Or, becauſe he is to appear eminently for his people, therefore he makes way for his appearing, by denying ſucceſſe upon their endeavours: As here, skilled fiſhers, well acquaint with this lake, and the way of ſpeeding in it, do that night catch nothing. And this maketh way for his after proſpering of them in a miraculous manner.
Ver. 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.
The ſecond branch of this Narration, contains Chriſts ſhewing himſelfe unto them upon the ſhore in the morning, though they do not know him, v. 4. Together with his conference with them before they knew him; Wherein, dealing with them as a ſtranger, and one coming to buy fiſhes, he draweth out a confeſſion of their bad ſucceſſe, v. 5. And as this his appearing, though unknown, made way for his manifeſting of himſelfe, So this conference makes way for the miracle whereby he diſcovered himſelfe. Doct. 1. It is uſual for Chriſt, to make uſe of his peoples difficulties, as a preparation to ſome ſpecial manifeſtations of himſelfe; for, ſo finde they here, that night they caught nothing, v. 3. But when the morning was now come, Jeſus ſtood on the ſhore. 1. As for not knowing of him, I will not determine, whether it was becauſe of the darkneſſe, (it being but yet morning) together with their diſtance from Chriſt, being about two hundred cubits, v. 8. or by reaſon of ſome extraordinary reſtraining of their ſight and diſcerning for a time: But it may teach us, that Chriſt is not alwaies diſcerned when he is preſent, and it is one mercy to enjoy his company, and another to know indeed that it is he: for, Jeſus ſtood on the ſhore: but the diſciples knew not that it was Jeſus, and they after conferre with him as with a ſtranger. 3. When Chriſt is about to manifeſt himſelfe for his people, he will not only have them empty, but will have the ſenſe of it renewed; for, ſaith he, Children have ye any meat? The word ſignifieth what is eaten with bread, as fiſh, fleſh, &c. and here it is taken for fiſhes; And here, he propounds this queſtion not enquiring as one caring for their eating, but he deals as a ſtranger coming to buy, that ſo he may draw out a ſenſible confeſſion of their want, to make way for the following miracle, They anſwered him, no. 4. It is commendable in neighbours, or theſe who have occaſion to converſe and traffick together, that they entertain a good correſpondence, by courteous, familiar, and diſcreet expreſſions one to another; Therefore, ſaith Chriſt, Children, have ye any meat? And he uſeth this compellation here, not as one made known to them, to point out his familiar reſpects unto, and care of them, as a Father hath of his little children; but as the courteous and familiar expreſſions of neighbours in theſe places.
Ver. 6. And he ſaid unto them, cast the net on the right ſide of the ſhip, and ye ſhall finde. 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. —
The third branch of this Narration contains the way how he came to make himſelfe known unto them. He, having drawn out a confeſſion of their want and ill ſucceſſe, adviſeth them where to caſt out the net, promiſing them ſucceſſe: which they obey (not becauſe they knew him as yet, but becauſe they are not willing to neglect any opportunity or counſel, or poſſibly becauſe they have ſuppoſed him to have skill) and get a great draught, v. 6. And by this he is firſt diſcerned by John, and by him Peter is informed, v 7.—which is not to be underſtood as ſecluding the reſt, (for they come alſo, v. 8.) but he ſpeak it in audience of all to Peter as being neareſt him, or Peter is only marked to be ſpoken to, becauſe of his ſingular fact upon this information. Doctrine 1. Chriſt our Mediatour is true God, and hath a providence over all the creatures; even the fiſh of the ſea are under his feet, and he knoweth where they ſwim, and can command and bring them to his peoples hands, when he pleaſeth; for, he knoweth where the fiſhes are to be found, as having brought them (as appears) from ſome other part of the lake, to the place where they ſo long ſought and found none. Caſt the net on the right ſide of the ſhip and ye ſhall finde. 2. When Chriſt is about to do great things for his people, yet he will not have them neglecting means and endeavours; for, though he bring the fiſh to their hand, yet he will not caſt them into the ſhip, but commands them to caſt the net. 3. Theſe to whom the bad ſucceſſe of their toile is bleſſed, they will become tractable thereby, and will be ready to hearken to counſel; for, the Diſciples, toiled with labour and bad ſucceſſe all night, do hearken to the counſel of a ſuppoſed ſtranger, They caſt therefore. 4. Chriſt ſuffered no decay of his power by his ſufferings and death, but is as able to work wonders, and do for his people, as ever; for, as before he had wrought ſuch a wonder as this, Luke 5.5, 6. ſo here again, after his reſurrection, and now they were not able to draw it for the multitude of fiſhes. 5 Chriſt is not only a God near hand, but a God a far off alſo, and can do as much for his people at a diſtance, as when he is nearer hand them; for, Luke 5. he wrought the like miracle when he was with them, now he works this when he is upon the ſhore, and they in the ſhip. 6. Chriſt did afford this miraculous ſucceſſe, beyond any thing they not only met with, but could expect in their ordinary diligence; Not to give his people any ground of expecting conſtantly ſuch allowances in outward things; but, as to confirme by this (as by other proofes) that he is true God, and to perſwade them that his allowances and workings are liberal, like himſelfe; So alſo, to teach his people, by this and the like inſtances, that he could wonderfully provide outward things for them, if it were for their good. As here, the Diſciples finde, they were not able to draw it for the multitude of fiſhes. And this ſhould teach beleevers to reſt contented with the ordinary allowances which their wiſe and al-ſufficient Lord carveth out unto them. 7. As Chriſt will not alwaies keep himſelfe as a ſtranger, but will be known to his people; So he takes pleaſure to make himſelfe known unto his people by a good turn done for them; for, at laſt he makes himſelfe known, and it is by this miraculous allowance, compared with the like miracle, Luk. 5. that John knew him. 8. Chriſts working will ſpeak for it ſelfe; and a right diſcerner will know him by his working, though he ſhould never ſpeak one word, to tell what he is; for, Therefore that diſciple ſaid, it is the Lord, though he had not told ſo much. 9. Love to Chriſt and feeding on the ſenſe of his love, will help a Diſciple to diſcern and know him, as ſoon as any; for, it is that diſciple whom Jeſus loved, who firſt knew, it is the Lord. 10. What ever ſingular excellency there be in any diſciples, it floweth not from any thing in themſelves, but from Chriſts love to them; for, it was becauſe he was that diſciple whom Jeſus loved, that it is given him to love, and know the Lord. 11. Such as are dignified with any ability to diſcern Chriſt, ought to be communicative thereof, for the good of others; for, that diſciple ſaid unto Peter, it is the Lord.
Ver. 7. —Now when Simon Peter heard that it was the Lord, he girt his fiſhers coat unto him, (for he was naked) and did caſt himſelfe 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.
In the fourth branch of this Narration, ſome particular effects and conſequents following upon this manifeſtation of Chriſt, before his conference with Peter, are recorded, to v. 14. together with Johns account of the number and order of this manifeſtation, v. 14. The firſt effect of Chriſts manifeſtation, is their coming to land to him, after they knew it was he, Peter, waiting for nothing but that he come not naked, doth caſt himſelfe into the ſea, to come to Chriſt, v. — 7. The reſt come ſo faſt as they can, without neglecting the benefit conferred upon them by Chriſt. Therefore, they make haſt to come in a little ſhip, (which it ſeems ſtood beſide the other,) ſeeing it would come ſooner then the greater veſſel, and do drag the net with fiſhes after them, v. 8. As for Peters coming, we are not to conceive that he came walking miraculouſly on the ſea, for we are not to multiply miracles needleſly: Nor yet that he could wade, ſeeing they were at ſome diſtance from the ſhore, and the ſea ſo deep as to carry a ſhip with all thoſe men and their fiſhing inſtruments: But that he caſt himſelf into the Sea, to come ſwimming. Doctrine, 1. A ſight of Chriſt is inviting and alluring, and will make theſe who know him, come to him; As here, they all come when they know him. 2. In the Church of Chriſt, and even among Diſciples and Apoſtles, there is great variety of tempers and diſpoſitions and endowments; Every one hath not alike perfectione in the ſame degree, nor is it to be expected that all will be alike, though all may be ſincere and approved; for, here, John is moſt eminent in diſcerning Chriſt, Peter is moſt forward in zeal, and yet all do willingly come to Chriſt. 3. One Diſciple may outſtrip another in expreſſions of forwardneſſe and zeal, who yet cometh not behinde him, either in knowledge or ſolide love; for, here John is eminent in knowledge, and was a true lover of Chriſt, and yet Peter outſtrips him in this expreſſion of affection; which flowed, partly, from his natural diſpoſition, and, partly, from the ſenſe of his late fall. 4. The ſhorteſt cut will ſeem far about, if a nearer could be had, to a ſoul filled with zeal and deſire to be at Chriſt; for, ſo did appear in Peter, who could not ſtay on a ſhip, though he could come but little ſooner by ſwimming. 5. Zeal will make a man, when he ſeeth Chriſt, forget and quit all, to be at him; for, Peter waits not upon the draught of fiſhes, but when he heard that it was the Lord, he girt his fiſhers coat to him (for he was naked) and did caſt himſelfe into the ſea. He only ſtayed that he might not come naked, and girt his coat to him that it might not hinder him, nor he loſe it, in ſwimming. 6. To ſwim through deep ſeas (if it were of blood) to be at Chriſt, is a ſweet way to a zealous man, if it ſhould bring him a moment ſooner then another mean; for, therefore did Peter willingly caſt himſelfe into the ſea. 7. Affection unto Chriſt doth not warrant men needleſly to caſt away his benefits, or neglect his bountiful providence in outward things, providing, they omit no diligence to come to Chriſt; for, ſo much doth the practice of the reſt of the Diſciples teach, who indeed came, but dragging the net with the fiſhes. And this their carriage is juſtified both by Chriſts command, v. 10. and Peters own practice, v. 11. and albeit both he be commendable in his way, and they in theirs, and yet in ſome circumſtances they are contrary to other: Yet theſe may be very conſiſtent, if we mark theſe particulars. 1. Chriſt doth approve of all who ſincerely endeavour to come to him, and who lay no impediments in their own way, nor follow their lawfull employments for a by-end, albeit all be not alike ſpeedy and forward; for, both are approved that they come, and they alſo though they come not ſo ſoon as Peter, becauſe they make no wilf…ll delay, but take a little ſhip that they might come the ſooner, ſeeing they might hazard in it, being not far from land, &c. And their aime in bringing the net with them, was not ſo much to enrich themſelves, as that they might not loſe what providence had brought unto them. 2. The ſincerity, and deſire of Saints to be at Chriſt, is not to be meaſured, by what at ſome-time themſelves or others attain unto; for, this was an extraordinary gale of affection in Peter, not at all times attained by himſelfe, and therefore it doth not defame them, who follow the ordinary way of expreſſing affection unto Chriſt in ſuch caſes. 3. Some may the more warrantably expreſſe their affection to Chriſt, by neglecting at ſome time all other affairs, that they have others to do them for them, and ſo they do not miſcarry through their laying them by; for, Peter might the more ſafely leave all and come to Chriſt, that there were others ſufficient to bring the draught to land. Otherwiſe it had not been commendable in him to leave them, and it had been their ſin, if all had done as Peter did. Though this alſo muſt be added, that however men have others to do affairs for them, yet that will not warrant them alwaies to neglect a worldly calling, (if that be their ſtation) though at ſometimes it may. 4. It were ſafe for us to conjoyne both theſe practices, as pointing out our duty, in relation to ſeveral times, and to make Peters practice of leaving all, our rule in extraordinary caſes and times, and when we are called to forſake all: As Peter had ſome reaſon to be forward now above the reſt, becauſe of his foule fall. And to make their practice our rule in ordinary caſes, and ſo to follow duty and have a care of worldly affairs, as they do not ſinfully retard us from coming unto Chriſt. 5. In our ordinary walking alſo the conjoyning of theſe practices would make compleat Chriſtians; to be like Peter in our affections, above, (as no doubt they alſo were) and undervaluing theſe temporary things about which we muſt (notwithſtanding) be neceſſarily taken up, and being ready to abandon and forſake them when called ſo to do, as he did. And to be like them in our outward carriage, conſcientiouſly following duty in obedience to a command.
Verſe 9. Aſſoone then as they were come to land, they ſaw a fire of coales there, and fiſh laid thereon, and bread.
The next conſequent recorded here, is, his preparation for their dineing with him, which they obſerved, when they came to land, and which it ſeems he did by miracle. Whence learn, 1. Chriſt can afford wonders on all hands, where he is, to his people; And it is no ſtrange thing, where he cometh, to ſee wonders and mercies heaped one upon another: for, here, after a miracle at ſea, they meet another mercy miraculouſly provided at land: Aſſoone then as they were come to land, they ſaw a fire of coales there, and fiſh laid thereon, and bread. 2. Chriſt delights to prove and manifeſt his God-head and power, in ſhewing kindeneſſe, and letting out needful favours upon his people; for, being to prove his God-head, he chooſeth to give a proofe of it, by giving them food, which now they needed, rather then by any other extraordinary work. 3. Chriſt hath a very tender reſpect to the meaneſt neceſſities of his people, to ſee to the ſupply thereof; Therefore hath he fiſh and bread ready for them, who had been at hard labour all night. 4. Albeit Chriſt binde us to the uſe of lawful means; Yet he hath given abundant proofe that he needs none of our diligence to provide for us, but can do it without us; that ſo we may not ceaſe to truſt him, when either we are debarred from the uſe of means, or they do not ſucceed with us: Therefore, albeit he tied them to fiſhing, yet when they come to land, he lets them ſee he can feed them without any of their proviſion, They ſaw a fire of coals there, and fiſh laid thereon, and bread.
Ver. 10. Jeſus ſaith unto them, bring of the fiſh which we have now caught.
11. Simon Peter went up, and drew the net to land full of great fiſhes, an hundred and fifty and three: and for all there were ſo many, yet was not the net broken.
The third conſequent recorded, is, the diſcovery of the reality and greatneſſe of the miracle wrought for them: Chriſt, before he dine with them, will have the Diſciples (who had come to him, and left net and all ſo ſoon as they got it ſo near the ſhore, as the ſea could not take it away) to bring of the fiſhes they had caught, which they obeying, do finde there were a great many fiſhes, and yet the net not broken, as formerly it had been in the like caſe, Luke 5.6. Chriſts end in bidding bring of the fiſhes, was not chiefly for their preſent eating, (ſeeing he had already provided for them, v. 9.) though it may be, alſo, he allowed this, that their taſt of the fiſh, as well as the ſight of the multitude thereof, might confirme and aſſure them it was a real miracle, and the original Word, here rendred fiſh, is not againſt that ſenſe. But his chief end was to feed their mindes with a ſight of the greatneſſe and reality of the miracle, before he fed their bodies; for ſo much doth their obſervation, v. 11. point out to us. And while this going up (to wit, into the ſhip, that he might come at the net) and drawing the net to land, is aſcribed unto Peter only, it is not to be underſtood, as if he alone did it, but he only is mentioned, becauſe of his forwardneſſe to give obedience, as he had been formerly forward to come to Chriſt. Doct. 1. Chriſt will not be wanting to give evidence how well he approves of his peoples following of a lawful calling, and that they have a care of their outward enjoyments, in their own place; for, here, his command juſtifieth them who brought the net along with them, v. 8. in that when all have left it, as well as Peter, he bids them bring of the fiſh; And Peter, by his obedience to the command, doth alſo clear, that he accounted it no cauſe of reproach, that they left it out formerly, as he did. 2. Chriſt is a great eſteemer of peoples diligence and uſing of means, and of his goodneſſe will aſcribe all that he doth for them to their diligence; that ſo they may be encouraged (not to conceit of it, but) to continue in it; for, albeit he gave them theſe fiſh by miracle, yet in regard of their caſting out the net, and dragging it to land, he aſcribes it all to them, Bring of the fiſh, which ye have now caught. 3. When Diſciples have ſeen much of Chriſt in his working, they need yet a more particular obſervation thereof, that they may ſee and conſider his glory more diſtinctly, and they may be affected of new with it, and it may take more deep impreſſion in their mindes: Therefore, albeit they had ſeen and known Chriſt already by this miracle, v. 6, 7. yet for theſe cauſes will he have them bring of the fiſh, that they may look again, and more diſtinctly and narrowly upon the miracle. 4. To be taken up with the ſerious and diſtinct obſervation of Chriſts working, is more uſeful and refreſhful to right diſcerners, then to enjoy his bodily preſence, and then bodily refreſhment to hungry men; Therefore, now, when they are in Chriſts company, and are going to dine who (it ſeems) had faſted long, yet Chriſt ſent them away for a time, from himſelfe, and from their meat, to go obſerve the miracle, Bring of the fiſh, which ye have now caught. 5. True love, which draws diſciples to haſten to be at Chriſt, will alſo make them prompt and nimble in obeying his commands; for, as Peter was eminent in his haſt to be at Chriſt; ſo now he is noted as eminent in going about what is enjoyned: and therefore he is only named, Simon Peter went up, and drew the net to land. 6. As affection to Chriſt will elevate diſciples mindes above the world and the things of it; ſo in their following of a calling, the chief and greateſt beauty that they will ſee in it, is that Chriſt hath commanded it, and therefore they will follow it, but with their heart above it; for, ſo much may we learn from this practice of Peter, conjoyned with his former practice, v. 7. In the firſt, he gave proof, how far his heart was above theſe things, and here he gives proof how beautiful that ſervice is when commanded by Chriſt. 7. Moſt ſtrict obſervation and enquiry about Chriſts working, will never diminiſh his glory, but will contribute to ſet out more diſtinctly the greatneſſe of his power and liberality; for, before they only found the net full, ſo that they could not draw it, v 6. now they finde diſtinctly that it was full of great fiſhes, and not of other traſh, which might have fallen into the net; and particularly, that there were an hundred and fifty and three. 8. The more diſtinctly men do conſider Chriſts works, they will only finde them the more wonderful, but they will finde a wonder in a wonder in them; for, beſide the great number of fiſh, it is marked as a new wonder, and for all there were ſo many, yet was not the net broken, as it had been in the like caſe formerly, Luke 5.6. though the Original word, being the ſame here and there, doth evidence that it was a net of the ſame kinde. Only it is to be marked, that as there the greatneſſe of the miracle is pointed out by the breaking of the net; ſo here it is amplified from this new wonder, that the net brake not; to teach us, that Chriſt manifeſts his power, ſometime one way, and ſometime another, as he pleaſeth, and that he will not be limited by us in the way of his working.
Verſe 12. Jeſus ſaith unto them, Come and dine. And none of the diſciples durſt ask him, Who art thou? knowing that it was the Lord.
13. Jeſus then cometh, and taketh bread, and giveth them, and fiſh likewiſe.
The fourth Conſequent recorded, is, his inviting them to dine, with their going about it; betwixt which there is interlaced, the Diſciples reverencing of him, who, albeit they had yet ſome ſcruples concering all this his ſhewing of himſelf, which his ſpeaking to them, and aſſuring them that it was he, would eaſily have removed; Yet, being perſwaded they were but groundleſſe ſcruples, and that indeed it was the Lord; they do ſo reverence him, as they are aſhamed to trouble him with ſuch queſtions. Whence learn 1. Chriſt is very tender even of the bodies of his people, and alloweth, (not pampering, but) that they ſhould have a ſober and moderate care of them, as being the Tabernacles of his own Spirit; Therefore is he the firſt motioner of their refreſhing their bodies, Jeſus ſaith unto them, Come and dine; and albeit he ſuſpended their dinner, till they had ſecured their purchaſe, and had obſerved their miracle, v. 14, 11. yet now he will conferre none with them, till they had dined, v. 15. 2. Albeit it be not expreſly ſaid here, that Chriſt did eat with them, as it is, Luke 24.42, 43. yet it is implied in this invitation, not go, but Come and dine; not that he needed meat now, but thereby he would confirme the truth of his Reſurrection; And, as by the former miracle, he proved himſelf true God; ſo by this he would prove that he was true man ſtill, and ſo doth teach us; That our exalted High Prieſt continueth our Kinſman, and bone of our bone, and fleſh of our fleſh, ſtill; and that he was going in our nature to take poſſeſſion for us in heaven. 3. Albeit alſo it be not expreſſed that he bleſſed the meat, or gave thanks, yet it is to be underſtood, as his ordinary practice, not only before, chap. 6.11. but even ſince his Reſurrection, Luke 24.30, 35. Only it is clear here, that he giveth it ſtill, to teach us that our daily bread, and the bleſſing thereof cometh from him, and is to be ſought from him continually. 4. Weak beleevers will not get their doubts and ſcruples ſoon overcome, even when they know they are wrong; for, they knew, it was the Lord, and yet they had ſome doubts which would have put them to enquire, who art thou? 5. Chriſt is ſo condeſcending, as to judge of his people by their better part, and to account them knowers and beleevers, who yet have ſome ignorance and doubtings, providing they approve not thereof; for, ſo doth John record them, as knowing that it was the Lord, though they had theſe doubts. 6. Albeit the beſt way to refute and remove the meaneſt doubt be, to lay it before Chriſt; yet it is a commendable duty, and a teſtimony of reverence to Chriſt, when theſe who get many proofes of his love, are aſhamed to own their unbelief, or to bring it out as a real doubt, when it aſſaults them; but do either ſuppreſſe it, or complain of it as unreaſonable; for, knowing that it was the Lord, none of the diſciples durſt ask him, Who art thou? They are aſhamed to own it as a real doubt, but do ſuppreſſe it; And indeed, however they might have complained of it, as their weakneſſe unto Chriſt, yet it had been their ſin, to have given any conſent or way unto it, as this queſtion would import they had.
Verſe 14. This is now the third time that Jeſus ſhewed himſelf to his diſciples, after that he was riſen from the dead.
Unto this breach of the Narration, John ſubjoynes a remark of the number and order, of this appearing of Chriſt unto them, and that it was the third in order, ſince his Reſurrection, the other two being recorded, chap. 19.20, 26. Only it is to be underſtood, that John is here ſpeaking of his more publick appearings, to all or many of his diſciples together. Otherwiſe, before this he had appeared oftner, to Mary, to Peter, the diſciples going to Emmans, and the women. Doct. 1. Chriſt hath abundantly proven the truth of his Reſurrection, his ſhewing himſelf frequently to his diſciples, being as ſo many witneſſes confirming the ſame; for, here is the third time, or witneſſe proving this. After which he confirmed it further, on the Mount of Galilee, Matth. 28.18. and at Jeruſalem, in the time of his Aſcenſion, Acts 1. 2. Chriſts tender condeſcendence again and again, to remove and cure his peoples unbelief, is much and ſeriouſly to be ſtudied and taken notice of; Therefore alſo is it marked, that now the third time he ſhewed himſelf to his diſciples, &c. to cure their unbelief in this matter, 3. Chriſts preſent favours ſhould be a mean to bring his former mercies to remembrance, that uſe may be made of all together; Therefore alſo doth John upon this occaſion, thankfully remember the former, and record that this is now the third time that Jeſus ſhewed himſelf to his diſciples, after that he was riſen from the dead.
Verſe 15 So when they had dined, Jeſus ſaith to Simon Peter, Simon, ſonne of Jonas, loveſt thou me more then theſe? He ſaith unto him, Yea, Lord, thou knoweſt that I love thee. He ſaith unto him, Feed my lambes.
16. He ſaith unto him again the ſecond time, Simon ſon of Jonas, loveſt thou me? He ſaith unto him, Yea, Lord, thou knowoſt that I love thee. He ſaith unto him, Feed my ſheep.
17. He ſaid unto him the third time, Simon ſonne 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.
In the fifth branch of this Narration, Chriſts conference with Peter is recorded, and that both concerning himſelf, to v. 20. and concerning John, v. 20, 21, 22, 23. That which concernes Peter himſelf, ſeems to have been his ſpecial end in ſhewing himſelf at this time, (as his general end was, to confirme the truth of his Reſurrection;) but that which concerneth John, was only occaſionally drawn out by Peters curioſity. Chriſts conference concerning Peter, conſiſts of two parts. In the firſt whereof, (in theſe verſes) Peter, upon Profeſſion of his love unto Chriſt, is reſtored unto, and confirmed in his Apoſtolick office and former dignity, which he had forfeited by his foule and groſſe fall. Chriſts threefold queſtion concerning Peters love, tends only to draw out a threefold anſwer from Peter, and that his profeſſed repentance might be as frequent as his denial. And conſequently, we are not to look upon Chriſts threefold injunction to Peter, to feed his lambs and ſheep, as three diſtinct commands, enjoyning divers things, but only as one command thrice repeated, upon occaſion of his threefold anſwer. And therefore I ſhall take them together in drawing obſervations from them.
And firſt, this whole purpoſe, with the dependance thereof upon what precedes, may teach in general, 1. Apoſtacie and denial of Chriſt, though even out of weakneſſe in a time of ſtrait, is a matter full of hazard, and brings diſciples to a loſſe not eaſily recovered; for, Peter, by reaſon of his fall, needs a kinde of reſtitution, and a confirmation of new in his office and dignity. And albeit not only he had wept bitterly immediately after his fall, but Chriſt; after his Reſurrection, and before this time, had cauſed remember him in particular, in that meſſage to the diſciples, Mark 16.7. and had appeared to him alone, Luke 24.34. yea, and had confirmed him in his office with the reſt, when he appeared to all of them, John 20.21, 22. yet here again he is brought publickly on a ſtage, to teſtifie his repentance before them all. 2. When Chriſt doth put his people on ſervice, and calls for evidences of their love to him, he firſt prevents them with proofes of himſelf, his power, love and care to engage them to their duty; for, this enquiry after Peters love, and his engaging him to ſervice, was not till after he had given proof of himſelf by the miracle, and when they had dined, and after their bodies were refreſhed by him.
Secondly, Chriſts queſtion unto Peter, and the thrice repeating, and way of propounding it, may teach, 1. Love to Chriſt is the Chriſtians badge, and he is a Run-away who deſerts that Standard; for, by this Chriſt trieth Peter, Simon, ſon of Jonas, loveſt thou me? 2. Miniſters who are called to take charge of Chriſts children and ſtock, had need of much love to him; no ſervice about them being approven, if it flow not from this, but be undertaken for by-reſpects; and there being no poſſibility without this love, to endure the many blaſts they will meet with from without in their calling, nor the much toile they will have, even with, and from the flock themſelves; Therefore is the enquiry concerning this premitted, loveſt thou me? as a needful qualification for diſcharge of the truſt committed to him. 3. Whatever love men may warrantably profeſſe they have unto Chriſt, yet it doth not allow them to ſwell in their own eyes becauſe of it, or becauſe of any dignity conferred upon them as lovers of Chriſt; And, Saints in their repenting for their failings, ſhould look back to the low eſtate from whence Chriſt raiſed them, that they may ſee their ingratitude the more, in back-ſliding or forſaking him; Therefore doth he guard all theſe queſtions with this deſignation, Simon, not Peter, which was the name he gave him, chap. 1.42, and, ſonne of Jonas, a poor fiſherman, that now he might, in profeſſingt his repentance and renewed love, affect his hear with thoughts of his low eſtate from whence he was exalted, and to which Chriſt might juſtly debaſe him again, and leave him as he found him, Simon ſon of Jonas: And that in profeſſing his love, and embracing this charge, he might ſtill remember his Original. 4. The ſenſe of the Lords peoples backſlidings ſhould be a whet-ſtone to ſharpen their love to Chriſt, and to make them not content to return to a formal way of profeſſion after their foule ſl…ps, unleſs there be a new edge upon them, to recover their loſſes, and prevent the like failing in time to come; therefore, doth he enquire particularly at Peter, loveſt thou me? as one, who, if he were truly recovered, ought to be eminent in love, and have it more deeply rooted in his heart, that he ſlide not again, and in teſtimony of his ſenſe of Chriſts kindneſſe, who looked upon him after his fall. 5. True repentance ought, and will, not only be ſincere and real, but as eminent in the effects thereof, as ſinners fall hath been; Therefore doth he poſe him thrice concerning his love, to try if he was real in his Profeſſion, and might indeed ſtand to it, and that his threefold profeſſion of love might be anſwerable to his threefold denial. 6. Such as have fallen groſſely in an houre of tentation, and have through mercy recovered again, ought yet ſtill to be jealous and ſuſpitious of themſelves, as having groſſely given the lie to their former profeſſions; for, ſo much alſo doth the repetition of theſe queſtions teach, that he would have Peter not eaſily truſt himſelf in the like profeſſion, conſidering how well he had ſaid before, when yet he he had done ſo ill. And ſo Peter takes it, being grieved that it is the third time propounded, v. 17. and that he was now become a ſuſpected man, 7. Chriſt at laſt propounds this queſtion with a comparative qualification, loveſt thou me more then theſe? (that is more then any of the reſt do love me,) not ſo much pointing out, that a fallen and reſtored man (as alſo every Saint) ſhould ſtrive to out-ſtrip another in this grace; as reflecting upon his former conceit of himſelf, and his ſingular undertaking, Matth. 26.33. and it may be, alſo, reflecting upon his late forwardneſſe, in coming out of the ſhip, v. 7. and trying if, becauſe of that, he would boaſt of any ſingular love to him. And ſo, with the offer of accepting his ſincere love, and his calling for it, he rips up his former conceit of himſelf: and ſo it teacheth, partly, That the evil of Saints apoſtaſies and defections will never be throughly cured, by any returning out of ſome particular evil courſe, unleſſe the fountain, cauſe and root of their evils be cured, and continually abhorred and watched over; Therefore Chriſt preſents that to him which had occaſioned his former fall to ſee what he thinks of it, and if it did continue with him; and partly. That Chriſt alloweth his people to ſeaſon their bitter thoughts of their own evils, with the offer of his love and acceptance of what is good and ſincere in them; for, he ſo propounds this indirect challenge, as he guards it with an ofter of his preſent acceptance of his love, which is implied in the queſtion. 8. In the ſecond and third queſtions, Peter, having in his anſwer modeſtly declined to make any compariſons, Chriſt omits this qualification, and propounds the queſtion ſimply, loveſt thou me? To teach, that he covereth and paſſeth by infirmities, when he ſeeth us convinced of them
Thirdly, as for Peters threefold anſwer to theſe queſtions, we need not curiouſly diſtinguiſh betwixt the word in the queſtion whereby Chriſt expreſſeth love to himſelf, as ſignifying a greater degree of love, and the word uſed by Peter in his anſwer, as ſignifying a leſſer degree, and that as he would not compare with others, ſo he would not boaſt of the meaſure of his own love, but profeſſeth ſincere love, though weak. For Chriſt in his third queſtion uſeth that ſame word, wherein Peter anſwers. And if any diſtinction ought to be made betwixt the expreſſions, Chriſt by uſing both in his enquiries would teach us, That he takes notice of, and is willing to accept of leſſer degrees of ſincere love, as well as of greater; for, he interrogates concerning both, implying his acceptance of either; and, that even ſuch as are ſober and dare not profeſſe an eminent meaſure of love to Chriſt, but only ſome weak degree of it, had yet need to examine if they be ſincere and real, even in that they profeſſe; and therefore Chriſt, after Peter hath changed the word he had uſed into another, in the two former Anſwers, will the third time poſe him, if he dare avow the ſincerity and reality of what he profeſſeth. And upon this, it ſeems, Peter was grieved, v. 17. that not only he had enquired the third time, but had alſo called in queſtion that weak meaſure of love he had profeſſed. However it be, as to the force and ſignification of theſe words; yet we may from his Anſwers, Learn, 1. It is very poſſible for fallen Saints to recover their feet, and attain to love again; as here Peters experience doth teſtifie. 2. A lover of Chriſt indeed may humbly avow his love before him, as often as he enquireth concerning it; as here Peter doth thrice, Yea, Lord, I love thee. 3. A ſincere lover of Chriſt will, by his falling, be taught ſobriety, and not to boaſt of himſelf above others: for, Peter makes no compariſons in anſwer to Chriſts firſt queſtion, but ſimply ranks himſelf among lovers of him, Lord, I love thee. 4. They who would prove themſelves lovers of Chriſt indeed, muſt not only ſatisfie and pleaſe themſelves in the matter, but ſhould appeal to his knowledge, and be ſure that he knowes and approves of them as ſuch; for, ſaith he, Lord, thou knoweſt that I love thee. 5. Such as would approve themſelves unto Chriſt, ought to look upon him as knowing all things, and that therefore he will not be deceived with any ſhewes; for, ſo much doth Peter expreſſe in his third Anſwer, Thou knoweſt all things, thou knoweſt that I love thee. 6. Our ſight of the grace of God in us, after our back-ſlidings, ſhould be joyned with the ſenſe of out falling; for, the third time, Peter was grieved, whereby (not to ſpeak of any failing in him, by grieving at what Chriſt did) Chriſt would put him in minde how his former ſliding had juſtly rendred him ſuſpected, that his profeſſion of love might be joyned with ſenſible thoughts thereof.
Fourthly, Chriſts charge put upon Peter, and thrice repeated, may teach, 1. Chriſt may make good uſe of Saints who fall foully in an houre of tentation, and may raiſe them up again, to do him eminent ſervice in their generation; for, fallen Peter is again entruſted with the charge of his ſheep and lambes. 2. Saints love to Chriſt cannot extend to him, but he aſſignes it all to his people, that who ſo love him, may ſhew kindneſs to them in their ſtation; for, upon Peters profeſſion of love to him, he enjoynes him, feed my lambs, as the notable proof of it, and as reckoning that it ſhould be a great evidence of love to him, to have a care of them. 3. Miniſters ought to look upon Chriſts people, as very ſeriouſly recommended to them, and therefore ſhould very ſeriouſly mind their work about them; for, therefore is this charge thrice laid on Peter, that he may minde it much. 4. Such as would be faithful in a Miniſterial charge, ought to look upon the people of their charge, as Chriſts in a near relation, loved of him, committed to their charge by him, and to be gained to him; Therefore doth he in this Commiſſion call them, my lambs, my ſheep. 5. Miniſters ought alſo to look upon the variety of tempers, and degrees of ſtrength, which are in the people committed to their charge, that ſo they may deal with them, and have a care of them accordingly; Therefore doth he deſign them by the name of weaker lambs, and ſtronger ſheep. See Iſa. 40 10. 6. It is a great part of Miniſters work, to feed Chriſts people with ſound and wholeſome doctrine; and ſo to diſpenſe it, as to condeſcend to the capacity of the weakeſt; for, in the firſt command he is to feed, or afford food, and that even to the lambs. 7. It is not ſufficient that Miniſters be able to feed, unleſſe they alſo govern and rule the people committed to their charge, and do every other duty of a a good ſhepherd unto them; And even the ſtrongeſt ought to ſubject themſelves unto this Government; for, in the ſecond repetition of the charge it is, feed, or govern, and play the ſhepherd (for the word is different from the former) and that even to the ſheep. 8. The ſtrongeſt of profeſſours will not, within time, attain that height of perfection and ſanctity, as to out-grow Ordinances or a Miniſtry, or not to need them; and Miniſters are bound to deal with them accordingly; Therefore, in the third repetition of the charge, he uſeth the word firſt uſed, feed, or provide and afford food, and that even to my ſheep, as well as to lambs.
Verſe 18. Verily, verily, I ſay unto thee, When thou waſt young, thou girdedſt thy ſelf, and walkedſt whither thou wouldeſt; but when thou ſhalt be old, thou ſhalt ſtretch forth thine hands, and another ſhall gird thee, and carry thee whither thou wouldeſt not.
19. This ſpake he, ſignifying by what death he ſhould glorifie God. And when he had ſpoken this, he ſaith unto him Follow me.
In the next part of Chriſts conference with Peter, he warnes him of his future ſufferings, promiſing that he ſhould prove more ſtout then in his former trial. This he propounds more darkly, v. 18. and alluding to the cuſtome of theſe Eaſterne people, who, wearing long garments, did gird them up by binding their loines when they went to a journey; and to the cuſtome of binding malefactours, when they were carried from place to place, or to the place of execution) He ſheweth a great difference that ſhould be betwixt his caſe in youth and in old age. In his youth, he girded up his loines, and walked at his own pleaſure, but in his old age, others ſhould binde him, and carry him, whether his natural inclination did not lead him. And in v. 19. he explains this, ſhewing that he ſpake of his violent death, ſweetning it with this conſideration, that hereby he ſhould glorifie God, and commanding him preſently to follow him. Whence learn, 1. Love to Chriſt muſt be evidenced, not only by active doing of duty, but by ſuffering alſo unto death, if we be called unto it; And Miniſters eſpecially, when they undertake the charge of Chriſts flock, ought to lay their account for ſuch a lot: Therefore is this prediction joyned with the former injunction, as another proof of Peters love to Chriſt. 2. The matter of ſuffering would not be lightly thought upon, but we ſhould have grave and ſerious thoughts of it, that afflictions in ſome meaſure abide us, that it is our duty to reſolve for the worſt, and that ſuffering will indeed try us, and therefore we ſhould be laying up for ſuch a ſtrait; for theſe cauſes doth he begin this doctrine with a grave aſſeveration, Verily, verily, I ſay unto thee, &c. 3. There will be great difference betwixt a Saint truſting in his own ſtrength, and the ſame Saint leaning upon, and ſupported by God; he who before durſt not look a damoſel in the face, will in the other caſe, dare to look death in the face; for, ſo appeared in Peter, of whom Chriſt foretels this, when he is minding him of his former failing. 4. As it is the duty of Saints alwayes to look on ſuffering for Chriſt as their great honour, Acts 5.41. ſo in particular, when a Saint is indeed penitent for his ſhifting of ſuffering, and ſliding in a time of trial, it will be his great comfort to know that he ſhall have the honour to ſuffer, and be born through in it; that (ſo to ſay) he may be avenged on trial for his two eyes; for, here it is held out for Peters encouragement, that Chriſt will employ him, who had proven ſo weak, yet to ſuffer unto death for his Name; as a ſouldier who is ſhamefully beaten, deſires nothing ſo much as another day, wherein he may ſhew his valour and repair his credit. 5. As nature hath an antipathy at death, and particularly, a violent death; ſo Saints have not an inclination to ſuffering, ready to let out at their pleaſure, till God give them victory and reſolution; Therefore is his ſuffering called anothers girding, him, and carrying him whither he would not; not only ſhewing that naturally he would be averſe from it, or, that he would have no hand in his own ſuffering and death, but that, take him in his own reſolutions and inclinations, and he would decline ſuch a lot, though grace made him ſubmit, and ſtretch out his hands, that they might gird him, and this ſheweth, how needfull it is that the moſt reſolute of men do ſeek willingneſſe from Chriſt, leſt their natural inclinations prevail; And, that even where there is a natural antipathy and fear of death and ſuffering, yet Chriſt may make eminent and reſolute Martyrs of them, they depending on him, as many Martyrs who have been long exerciſed with the feare of death, have found in experience. 6. The thing which nature, eſpecially while men are young and in vigour would ſtill be at; is to be their own Maſters, not ſubject to the Law of God, nor to the toſſing Providences about the world: for, this was Peters way, and what he delighted in then, when thou waſt young, thou girded thy ſelf, and walkedſt whither thou wouldeſt: He was his own man, and delighted to walk as he pleaſed, and at randome and liberty. 7. Men may expect ſtrange changes in their lots and exerciſes, in the ſeveral turnes of their life, before they go off the world; and particularly, when men engage themſelves in Chriſts ſervice, they may expect a ſtrange change to follow on it; Not only will their conſciences within them curb their extravigant and lawleſſe walking, but whereas there were none before to trouble them, now there muſt be nothing but bonds and death for them. So much doth this oppoſition betwixt Peters lot, in his youth, and old age, teach us. When thou waſt young, thou girdedſt thy ſelf, &c. But when thou ſhalt be old, thou ſhalt ſtretch forth thy bands, &c. 8. That Chriſt promiſſeth he ſhall not ſuffer till he be old; He teacheth, partly, that the timing of his peoples ſuffering is in his hand, and he can, when he pleaſeth, give them a faire time, wherein to ſerve him, before he call them to ſeal the truth by their ſufferings; for, Peter is old before they gird him, &c. See Luke 13.31, 32. and partly, That Chriſt may call his people to ſuffer, when their viſible ability is leaſt, that ſo the power carrying them through may be ſeen to be of him: Therefore alſo doth he ſuffer when he is old, when albeit old age might quench many luſts in him, and experience and time might ſettle him, yet his natural vigour was decayed; and feares, uſually accompanying old age, might retard him. 9. Chriſt would have his doctrine diſtinctly taken up and underſtood by hearers; therefore, as Peter underſtood this well enough, ſo John explains it for our uſe, ſhewing that Chriſt ſpake of Peters death, in theſe termes. 10. The ſufferings of Saints do contribute to ſet out the glory of God; the glory of the truth of the Word, when they are ready to ſeal it with their blood, and to ſtand to the defence thereof unto death; The glory of the truth, and riches of his promiſes, and of eternal life held out therein, when they hazard on the enmity and oppoſition of all, and on death it ſelf, in the faith and hope thereof, and do look on eternal life as ſufficient to compenſe all their loſſes; and, The glory of his excellency and alſufficiency, when they count all things but vanity and loſſe, that they may pleaſe him, and ſo they proclaim their faith to be richly made up in him; therefore, ſaith he, that by his death he ſhould glorifie God. 11. The conſideration that God is glorified by any lot, ſhould put a lovely face upon it, were it even ſuffering a violent death to Saints; Therefore is this propounded as the lovely ſight of his ſuffering, that hereby he ſhould glorifie God. See John 12.28. 12. Saints ought to give proof of their ſincere reſolutions for ſufferings, by their cloſe following of Chriſt in their preſent ſervice; Therefore doth Chriſt ſubjoyne, And when he had ſpoken this, he ſaith unto him, Follow me. Where it appears from v. 20. that Chriſt roſe from the reſt of the company, and went away, when he gave this command. And this he did, not ſo much for any preſent journey, as by calling him to obey this preſent command, to leave all his enjoyments and company, and follow him whereever he goeth, he takes proof of his ſincerity, and whether he is reſolved indeed to follow Chriſt in ſuffering, when he ſhall be called to it, and would have him begin to practiſe that leſſon in time, that he might be the more fit for it, when it came to a puſh: and ſo we will finde it made uſe of, v. 20. 13. It is the duty of ſuch as would either ſerve or ſuffer for Chriſt, to make him their pattern and copy in what is imitable; and it is their encouragement, and may ſweeten their way, that he hath gone before them: Therefore alſo bids he him, follow me, to point out, not ſo much his duty of preſent going after him, as thereby to ſignifie his duty to imitate Chriſt in all his actions, particularly, in his care of his ſheep, and reſolution for ſuffering; and to hold out this encouragement, and how it might be ſweet to follow him.
Verſe 20. Then Peter turning about, ſeeth the diſciple whom Jeſus loved, following, which alſo leaned on his breaſt at ſupper, and ſaid, Lord, which is he that betrayeth thee?
21. Peter ſeeing him, ſaith to Jeſus, Lord, and what ſhall this man do?
22. Jeſus ſaith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me.
In theſe verſes we have Chriſts conference with Peter, concerning John the beloved diſciple: wherein is recorded, that after Chriſt and Peter had left the reſt of the company, John of his own accord did follow on; which Peter turning back and obſerving, he enquires at Chriſt, (who had foretold of his own ſufferings) what ſhould become of John. For which he is checked by Chriſt, as medling with that which concerned him not, and he ſheweth him, that although it ſhould pleaſe him, not only to exempt John from ſuffering death, but to continue him alive till his own ſecond coming, it ought not at all to retard him in his reſolutions, and therefore he commands him to follow him, and cleave to his duty, which by this means he had neglected. Whence learn, 1. Much love to Chriſt, and much of the ſenſe of his love, will make a man an earneſt purſuer after Chriſt, and to cleave to him, even when Chriſt ſeemes to take no notice of him; Therefore John followed, when Chriſt had bidden only Peter follow him, and when it ſeems the reſt did not ſtirre; and in this he is deſcribed to be the diſciple whom Jeſus loved, one who had been very familiar with Chriſt, and leaned on his breaſt at ſupper, and very inquiſitive concerning Chriſts ſafety, and ſaid, Lord, Lord, which is he that betrayeth thee? (of all which, ſee chap. 13.23.) and therefore he could not ſtay behinde. 2. The children of the Lord are ſubject to many diſtractions and interruptions in following their Chriſtian courſse, and do often look, or turn aſide, and intermit their earneſt eyeing of their mark and prize; for, when Peter is bidden follow Chriſt at this time, hereby to teach him, cloſely to follow his calling, and ſet his heart and eye upon it, and what he was to meet with, (as the check and repetition of that command in this verſe doth teach us) he turned about, to look to ſomewhat behind him, and that either meerly of his own accord, or becauſe he had heard ſome noiſe of one following. See Luke 9.62. 3. Albeit the intermiſſions of the children of God in their duty may ſeem very little and ſmall; yet oft-times it caſts them upon ſnares and tentations, which are ready to catch and detain them more, and ſo draw out reproofs from Chriſt; for, Peter, but turning about, ſeeth the diſciple whom Jeſus loved, following, and this occaſions his curious queſtion, and draweth out a reproof, not only for his looking back, but for his curioſity. 4. Chriſt abhorreth curioſity in his people, and that when they have ſo much needful exerciſe among their hands, yet they ſhould meddle more with what concerneth them not ſo much; for, when Peter propounds this queſtion, and what ſhall this man do? or, and what this man? that is, what ſhall become of him, (as Chriſts anſwer makes it clear) he gets this anſwer, what is that to thee? follow thou me, Not that Chriſt condemnes ſollicitude for our brethren, which floweth from charity, but that he is ill pleaſed with his idle curioſity, when now he had received a ſtrict command to follow him. 5. It is a ſin to be anxious, or too much careful about what Chriſt will do with his beloved people; for, ſo much alſo doth Chriſts reproofe of his enquiry concerning the beloved diſciple, import, that it was weakneſſe in Peter to be any way troubled concerning him. 6. Chriſt hath ſoveraigne authority to diſpoſe of his own, and to keep them longer or ſhorter time in the world, and give them eaſe or trouble, as he pleaſeth, without giving an account of his dealing to any; for, ſaith he, If I will that he tarry till I come, what is that to thee? Wherein there is no hint given that John ſhould not ſuffer, and that he ſhould live long, and till Chriſt ſhould come by his judgements againſt the Nation of the Jewes (though theſe proved true in the event) but it is only an abſolute ſuppoſition, that if Chriſt pleaſed to preſerve him alive, even till his ſecond coming, or otherwiſe diſpoſed of him at his pleaſure, Neither Peter, nor any other, had any thing to ſay to it. 7. As Chriſt will come again, ſo the ſweet notion under which Saints ſhould take up the laſt and dreadful day, is, that Chriſt will then come again unto them; for, ſo doth Chriſt here point out that day, I come, See 1 Theſ. 4.16, 17. 8. It is the duty of Saints, not to compare the Lords dealing with themſelves and others, ſo as to be thereby withdrawn from, or diſcouraged in, their own duty and lot; for, whereas Peter might think it ſtrange if he only were called to ſuffering, Chriſt takes him off looking to his dealing with John, and bids him minde his own work, If I will that he tarry till I come, what is that to thee? follow thou me. Such compariſons (however ſometime they may ſharpen us, and afford matter of praiſe, yet) do oft-times breed many inconveniences. For we are naturally inclined to be diſcontent with our own condition, and to think that beſt which we want, and ſo will more readily be grieved if we got a harder lot then others; whereas Chriſt hath variety of ſervices, and may lay them on as he pleaſeth: And beſide, Such compariſons may, oft-times, tempt men to ſit up from duty, when they ſee the ſecurity of others. 9. Such as would avoid curioſity, and much needleſſe and vain exerciſe, ought cloſely to follow their own work and calling; Therefore, doth Chriſt withdraw him from all theſe enquiries, by bidding him again, follow thou me.
Ver, 23. Then went this ſaying abroad among the brethren, that that diſciple ſhould not die: yet Jeſus ſaid not unto him, He ſhall not die: but, If I will that he tarry till I come, what is that to thee?
In this verſe John clears a miſtake that continued in the Church, occaſioned by their miſunderſtanding of Chriſts ſpeech. They imagined, upon Chriſts ſpeech, that John ſhould not die (and it is like they were confirmed in their miſtake, by Johns living ſo long after the reſt of the Apoſtles,) whereas Chriſt ſaid no ſuch thing; but only, by way of ſuppoſition, aſſerted, that ſuppoſe he ſhould keep him never ſo long alive, Peter had nothing to do with it. Whence learn, 1. The people of God are brethren, and ought to entert…in and cheriſh mutual affection, and live in concord, as brethren; Therefore had they this deſignation in the primitive times, The brethren. 2. Even Chriſts own ſpeeches were miſtaken by the Saints in pureſt times, much more may others be miſtaken, and their words wreſted contrary to their ſenſe and meaning; for, here a miſtake ariſeth upon what he ſaid. 3. It may commend unto us the wiſdome of God, in leaving with us, and aſtricting us unto, the written Word, when we ſee erroneous Traditions ſo ſoon on foot in the Church concerning Chriſts words which were not written, and the miſtake growing by going from hand to hand, till the writers of Scripture refute it; for, here we ſee an unwritten and erroneous tradition going abroad among the brethren, till John clear the miſtake and …u…e it, when he wrote this Goſpel. 4. Such as would rightly underſtand Chriſts ſpeeches, muſt take good heed to every word and particle in his expreſſion; to the forme of ſpeech, whether it be abſolute, or by way of ſuppoſition; and, to Chriſts ſcope in it, according to which we muſt take up his meaning; for, hence riſe their miſtake, they took Chriſts way of ſpeech as abſolute, that that Diſciple ſhould not dye, whereas he ſp…ke only by way of ſuppoſition; for, Jeſus ſaid not, he ſhall not die, but if I will that he tarry till I come, &c. And they look upon his ſpeech as tending to give a promiſe concerning Johns life, whereas Chriſts ſcope was only to ſhew Peter, that he had nothing to do with the matter, albeit he ſhould continue him, If I will that he tarry till I come, what is that to thee?
Verſe 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 it ſelfe could not containe the books that ſhould be written. Amen.
John takes occaſion of this miſtake and the clearing thereof, to cloſe this Evangel. And, 1. He aſſerts that he was the pen-man thereof, and ſets his ſeal to the truth and certainty thereof, v 24. 2. L…ſt any ſhould think that his love to Chriſt, being the beloved Diſciple, ſhould move him to forge any thing in this Narration; and leſt they might wonder how he got ſo much to write, eſpecially after the other three had written: Therefore as Chap. 20.30. he ſubjoyned a particular concluſion to the ſignes done by Chriſt after his reſurrection; So here (v. 25.) he ſubjoynes a general concluſion to this Goſpel, profeſſing that he gave not over for want of matter, it being impoſſible to write all fully and particularly that Jeſus did, but becauſe it pleaſed the Lord not to overcharge the Church with an infinite Narration, which he expreſſeth in an hyperbolicke tearme, which imports this much, that the books which might be written of this ſubject would burthen and overcharge the world, and mens judgements and memories could not overtake or retain the Narration of all particular paſſages. This acknowledgement of John, that there are many other things which Jeſus did, and yet are not written, being extended generally to paſſages in his whole miniſtry, is to be underſtood with the Rules, and according to the caveats, mentioned on Chap. 20.30, 31. and as nothing derogatory to the perfection of Scriptures in the matters of faith and manners, which is there aſſerted, notwithſtanding theſe things are omitted. For albeit a great many of Chriſts miracles in the courſe of his miniſtry (which properly are to be underſtood by things that Jeſus did) be not recorded; yet neither will that argue that any point of doctrine is omitted, nor yet that the doctrine is not ſufficiently confirmed to us by the miracles that are recorded, and by their declaring that there were yet many moe. Yea, ſuppoſe it be granted that many particular conferences and Sermons which Chriſt had in the courſe of his Miniſtry, are not written, yet it will not follow that the ſumme of theſe, and of all his doctrine, is not recorded in what is written. But on the contrary, the wiſdome of God chooſed to comprehend all that was needful, in a brief ſumme, (even of the Sermons that are recorded) for the eaſe and benefit of the Church. And as for them, who upon theſe expreſſions would gather that many things needful to ſalvation are not to be found in Scriptures, but to be ſought out of unwritten Traditions; I would have them, before they aſſert ſuch a thing, reſolve theſe queſtions, for the ſatisfaction of the Church, in this great article ſo nearly concerning her. 1. If the pen-men of the Spirit of God have taken pen from paper, accounting that ſufficient which they have written, how dare they undertake that task which thoſe have given over? 2. If theſe things not written be alike neceſſary with what is written, what reaſon can be given to any unbyaſſed perſon, why the Lord ſhould cauſe write the one, and yet leave the other to uncertain Tradition, and the fraile and corrupt memories of men? 3. If the Lord was not pleaſed to write them, but tranſmit them by Tradition, (as they do not only aſſert, but pretend grave and weighty reaſons why the Lord did ſo) Upon what ground do they preſume at all to ſtuffe their writings with them, and do not leave them as he left them? 4. If all theſe be neceſſary to ſalvation, and yet the world could not contain the books that ſhould be written of them, were they written, how ſhall they inſtruct that they have marked them all? and how will they ſatisfie the Church that ſhe hath yet a perfect rule, of Scripture and all the Traditions they have recorded, being put together? 5. With what face can they, upon this pretext, obtrude Traditions upon the Church which are not only beſide, but clearly contrary unto the written Word of God, as if the Spirit of God did contradict himſelfe? The truth is, John cloſeth with this, becauſe what he had written was ſufficient, and the reſt not poſſible to be overtaken, nor yet neceſſary to be recorded for the uſe of the Church in all ages, though they were neceſſary for the time, and it be uſeful for us to know there were many ſuch things, though they be not particularly recorded; as is marked on chap. 20.31, 32.
From this purpoſe, Learn, 1. This Goſpel was written by John the beloved Diſciple, who being employed by Chriſt as a meet pen-man of ſuch ſublime doctrine, did out of love and duty write ſo ſweetly of Chriſt; and hereby gives us occaſion to try what love, ſuch a meſſage, by ſuch a pen-man, doth produce; for, This is the Diſciple which teſtifieth of theſe things. 2. All this Narration is of divine truth, whatever we think of it, and whatever many do eſteem of it and other Scriptures, Yet it wants not witneſſes who were eye and ear witneſſes, and fully perſwaded, to aſſert the truth of it; for, ſaith he, we know, (ſpeaking of himſelfe in the plural number, or of himſelfe with the reſt of the Apoſtles) that his teſtimony is true. 3. It is the duty of Miniſters to aſſert the truth of their doctrine, and to ſet to (as it were) their Meſſengers ſeal to Chriſts truth which they publiſh, for their own exoneration, and for the encouragement of beleevers, and as a witneſſe againſt all who receive it not; Therefore, doth John call all his doctrine, his teſtimony, and aſſerts that we know that his teſtimony is true. 4. It is impoſſible to get all ſaid which might be ſaid of Chriſt, and to his commendation; for, ſo doth John aſſert, that if the things which Jeſus did, ſhould be written, every one, even the world it ſelfe could not contain the books which ſhould be written. And this may not only point out his excellency and the weakneſſe of our judgements and memories, but whereas our curioſity is ſtill deſirous to hear and know more, this breaking off may call us back rather to ſee how we practice what it hath pleaſed him to record. 5. The Lord, in writing Scripture, hath been pleaſed only to give us a ſhort ſumme of the doctrine preached by Chriſt, and his ſervants, and an account of a part only of the miracles wrought by Chriſt; That ſo he might ſhew his reſpect to our infirmity and weakneſſe, and might take away all excuſe from the lazie and negligent, by compriſing his minde and will in ſo little bulk; for, therefore is John directed only to record this much, and to omit the reſt which could not be overtaken. 6. This whole Goſpel is divine truth, worthy to be embraced and received by faith, and that we ſet our ſeal to the truth of it, and feed upon it accordingly; Therefore doth John cloſe all, ſetting his Amen to this doctrine. Unto him that loved us, and waſhed us, from our ſins in his blood and hath made us Kings and Prieſts unto God and his Father, to him be glory and dominion for ever and ever. Amen. Rev. 1.5, 6,
FINIS.