John 21:20

Sermon for Day of St. John the Evangelist; John 21:19-24 TWO DOCTRINES, AND THE SPIRITUAL MEANING OF THE GOSPEL. 1 When Christ asked Peter three times whether he loved him, and Peter answered three times, V.15-17. “Yea, Lord; thou knowest that I love thee,” he commended unto him three times his sheep and said: V.15-17. “Feed my sheep.” Immediately afterwards he announced to Peter his death, and says: V.18. “Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” Closely joined to this is to-day’s Gospel: V.19. “Follow thou me,” as if to say: Since this is to be your lot, ponder it well and follow thou me and yield willingly to death. It is evident enough that this following signifies his death, and all the disciples understood it so, and it is a lucid and easy Gospel. 2 However as some were greatly worried to know whether St. John was dead or still alive, the Evangelist shows clearly enough that Christ did not wish to let us know, therefore we should not pry into the matter. He says: Jesus did not say he should not die, neither does he say that he should die. He thus lets it hang in doubt. If Christ had said: I will that he tarry till I come, it might have been understood that he would die on the last day. But that he says, V.22. “If I will, that he tarry”, it is still much more in the dark, in that he does not say right out whether he will or will not. 3 But in doing thus Christ taught us a beautiful and touching lesson for the sake of which Christ dismissed Peter in this manner. THE TEACHING OF THIS GOSPEL. The teaching is as follows: Nothwithstanding the examples and lives of all the saints every person should attend to the work entrusted to him and guard the honor of his calling. Oh, this is truly a needed and wholesome teaching. “It is very misleading, and it is almost universal, that we so highly esteem the works and lives of the saints. If we wish to imitate them, we think it to be a very precious work to do so. The useless babblers aid and urge this, who preach the lives of the holy saints and present them to the people for examples in the wrong way. 4 Here Christ works and speaks against this very thing. Peter is a type of such wild wanderers; when Christ had commanded him at once to follow him, he turns about and looks after another, worries as to where he is going whom Jesus had loved. Just so these persons do, they let drop what has been commanded them, and look after the lives and works of those God loved, namely his saints, therefore Christ reproves Peter, and says: What is that to thee, where he is wandering? Follow thou me, I will attend to him; how, if I wish him to tarry, wilt thou also tarry? Do you imagine I wish the same from you as from him? No, not so; you attend to your duties. I desire to have many kinds of servants, but not all to be at the same work. 5 Alas, many persons are found, who like Peter do everything except what is commanded them. Many a one hears that certain saints made pilgrimages, for which they are praised; then he like a fool starts off, leaves wife and children sitting, who are entrusted to him by God, and trots to St. Jacob, or here and there, not knowing that his calling and mission are quite different from that of the saint he is imitating. In the same way they do with their bequests, fastings, clothing, holidays, priestcraft, monasteries and cloisters. All that is nothing but looking around to the saints Christ loved, and turning their backs to the commission and calling to follow Christ. Then they boast they did well, in that they followed the saints. 6 Therefore take heed, that the way of God leads into the right road, First, it tolerates no human doctrine and way or command, secondly, it does not allow of any works, sought and devised by self. Thirdly, God’s way cannot recognize the examples of the saints; but its anxiety is to be faithful, as God leads, in what he requires of us; as the prophet says in Psalm 25:8-12: “God shall instruct him in the way that he shall choose.” Likewise: “And the weak will he teach his way,” etc. 7 Then you may reply: But how if I am not called, what shall I do then? Answer: How is it possible that you are not called? You have always been in some state or station; you have always been a husband or wife, or boy or girl, or servant. Picture before you the humblest state. Are you a husband, and you think, you have not enough to do in that sphere to govern your wife, children, domestics and property so that all may be obedient to God and you do no one any wrong? Yea, if you had five heads and ten hands, even then you would be too weak for your task, so that you would never dare to think of making a pilgrimage or doing any kind of saintly work. 8 Again: are you a son or daughter, and do you think you have not enough work with yourself, to continue chaste, pure and temperate during your youth, obey your parents, and offend no one by word or deed? Yea, since the custom of honoring such commands and callings has been abandoned, people go and pray with their rosaries and do like things, not belonging to their station in life, and no one ever thinks he is not faithful in his state or station. 9 Again: Are you a domestic or servant, and do you think you would go idle if you were to serve your lord or mistress with all faithfulness as your station and orders require, and also keep your youth under control as with a bridle? 10 And again: Are you a prince, a lord, spiritual or secular; who has more to do than you, in order that your subjects may do right, preserve peace, and wrong is done by no one? Why, do you think, the proverb originated: A prince or lord is a wild deer in the heavens? Only because they have their office and wish to rule far off when they cannot govern even themselves; afterwards they wish to atone for their folly by masses, bequests, rosaries, prayers and indulgences, as if God were a dealer in old clothes, or a child that permits himself to be fooled with a penny. 11 The very same way the bishop and spiritual prelates also act, who should feed the sheep of Christ and follow Christ, and even suffer death for their sake; instead, they observe their seven canonical hours for prayers, hold mass, and then allow themselves to be called pious people. But if one of the bishops enters heaven then a different heaven must be created. All bishops at present are nothing but fire works of hell, in that they do not administer their office, not even a hair’s breadth of it. 12 See, as now no one is without some commission and calling, so no one is without some kind of work, if he desires to do what is right. Every one therefore is to take heed to continue in his calling, look to himself, faithfully do what is commanded him, and serve God and keep his commandments; then he will have so much to do that all time will be too short, all places too cramped, all resources of help too weak. For the evil spirit furiously attacks this way and makes it bitter for man so that it is all he can do to continue in it. But if Satan brings man to this point that he forgets and lets go his calling, then he no longer attacks him so hard, he has brought him out of the public highway, and he lets him at times hunt a prairie or timber path, that is, do a startling good little deed. Then the fool thinks he is on the right road and anticipates a great reward in heaven. The longer he wanders the farther he strays from the highway until he comes into the most pernicious delusions that he thinks we are to deal with God by means of his works, like King Saul did. Oh no, beloved mortal, God is not concerned about your works, but about your obedience, as Samuel 15:22 says; “To obey is better than sacrifice.” Hence it is, that if a pious maid-servant goes forth with her orders, and sweeps the yard or cleans the stable; or a man-servant in the same spirit plows and drives a team: they travel direct to heaven in the right road; while another who goes to St. Jacob or to church, and lets his office and work lie, travels straight to perdition. 13 Therefore we must close our eyes, not look at our works, whether they be great, small, honorable, comtemptible, spiritual, temporal or what kind of an appearance and name they may have upon earth; but look to the command and to the obedience in the works. Do they govern you, then the work also is truly right and precious, and completely godly, although it springs forth as insignificant as a straw. However, if obedience and God’s commandments do not dominate you, then the work is not right, but damnable, surely the devil’s own doings, although it were even so great a work as to raise the dead. For it is decreed that God’s eyes look not to the works, but to the obedience in the works. Therefore it is his will, that we look to his command and our calling, of which St. Paul says in Corinthians 7:17: “As God hath called each, so let him walk.” And St. Peter says, Ye are to be as faithful, good shepherds or administrators of the manifold grace of God; so that each one may serve the other, and be helpful to him by means of what he has received, 1 Peter 4:10. See, here Peter says the grace and gifts of God are not one but manifold, and each is to tend to his own, develop the same and through them be of service to others. 14 What a glorious state of things would reign, if it were thus that each tended to his own affairs and yet thereby served others, and thus traveled together to heaven in one flock in the right road. St. Paul also writes in Romans 12:4-6 and 1 Corinthians 12:12: “The body has many members, but all have not the same office.” Since we are many members of one congregation, but all have not the same office, no one should administer the office of another, but each his own, and all in childlike obedience and in the many offices and manifold works walk in unity and harmony. 15 Do you then reply: Alas, shall we not follow the lives and examples of the holy saints? Why are they then preached? Answer: One should preach them so as to praise God in them, to stir up one another, and to comfort one another by his goodness and grace and not show forth their works, but their obedience in their works. However in our days they let obedience lie and lead us so deeply into works, that we have completely drifted from obedience, and we gape at works and despise our own mission and calling. Hence there is no doubt it is Satan’s own doings that divine worship is confined only to churches, altars, masses, singing, reading, offerings and the like, as if all other works were vain or of no use whatever. How could Satan mislead us more completely from the right way than when he confines God’s worship within such narrow limits, only to the church and whatever is done in it? 16 Be on your guard, look in front of you, Christ will not suffer Peter to look around, not even to the disciple he still loves. Do you think it was for naught that the very disciple, whom Jesus loved, was preferred here to all the other disciples? It was for some purpose that he was not mentioned by name. He might indeed have said: Peter turned and saw John; but he said, “whom Jesus loved” etc. But he wished to meet this evil and banish from their sight the works of the saints, in order that nothing but pure obedience might always abide there, and no one might glory or excuse himself in that he had followed the example of the saints. 17 Notice, we also read in the Scriptures that God did not wish David to build his church, although David took it in hand to do so; because there was no command before that he should build it; but he wished Solomon to build it, and to him he also gave a command to this end. It has been the spring of all kinds of idolatry that the people had respect to the works of the saints and not to their obedience. They witnessed how Noah, Abraham, Isaac, Jacob offered to God upon altars; they heedlessly went ahead and desired to imitate them, and idolatry was the result. The Scriptures typify such persons by the monkeys. They are an animal with a nature that looks only to works, they wished to imitate everything, still nothing is commanded them. 18 Therefore let us well grasp the words: “Follow thou me.” Thou, thou; let others attend to their affairs, you attend to yours, they will indeed come. For it is not in vain that there is added in this Gospel, that the disciple whom Peter saw, was also following; but he was following without Peter’s looking. This whole gospel lesson has been written for the sake of these words and their teaching; for it does not contain much on the doctrine of faith, but on the following and the works of faith. In the person of Peter Christ here lectures all spiritual prelates and instructs them in their office; of this the whole Gospel ought to be made to treat, but these prelates wish perhaps to be untaught by us. Therefore we must pass it by, and stick to our own duties. II. THE SECOND TEACHING. EACH SHOULD BE CONTENT IN HIS OWN CALLING. 19 The other lesson from this Gospel is, that everyone should be satisfied with his own part and not begrudge another anything, nor murmur although he is unlike him. For here, although John alone is called the disciple Jesus loves, still none of them murmured, neither did anyone envy him. in like manner, that he should not die, as they thought, grieved no one, and not a murmur went forth from them; but as the text says: V.23. “This saying therefore went forth among the brethren,” they, (we understand all the disciples and Christians) spoke of this as brethren and wished him well. 20 And this is no mean virtue; for even the holy patriarchs were lacking in this virtue and they could not stand the government of Joseph, their brother. 21 Moreover it is a common plague that no one can be satisfied with his own lot, so that the heathen say: How does it happen that there is always better fruit in another’s field, and that the neighbor’s cow gives more milk than our own? Again, —how does it come that no one allows himself to be content with his own state, each thinking that of another is better than his own? Whoever is a merchant praises the lot of a mechanic, that he sits at home and rests, while he must wander around in the country as if going astray. On the other hand, the mechanic praises the lot of the merchant, because he is rich and is out among the people, and so on. Every person is tired of his own lot and sighs for a change. Is one married, then he praises the state of the one who has no wife; has he none, then he praises the married state. Is he in a spiritual calling, then he likes the secular; is he in a secular calling, then he prefers the spiritual; and so it is impossible for God to deal with them so that they are satisfied. If they serve God in the lot God gave them, it would be neither bitter nor heavy for them; but now they are tired and no one burdens them but themselves. Without the least need or cause they themselves make their lives bitter. 22 And if God allowed one to change his lot with all his will, to atone for his dissatisfied state; even then he would be like every one else, yea, become more tired and at last stay with his own. Hence one must not think of changing his lot, but of changing his spirit of discontent. Cast aside and change your restless spirit, then the lot of one would be like that of another, and all would be prized alike, as you have experienced that you neither needed nor wished a change. 23 Thus some heathen have thought if the evils of all people were brought together on a heap, and one then distributed them equally, it would come to the point that every one would prefer to retain his own. God rules the world so very evenly, that to every advantage is attached a like disadvantage. Every person sees no more than how sleek the shoe fits on another, but does not see where it pinches him; on the other hand the one who wears the shoe, thinks not how neatly it fits, but how sorely it pinches. The world rushes on in the folly that everyone looks only at his own evil and another’s good; but when he beholds only his own good and also anothers evil, then he will thank God, be satisfied in a most resigned manner, however humble and bad it may be about him. 24 To avoid such unrest, discontent and disgust in one’s self, is helpful and necessary to faith, which is of the firm conviction, that God governs all alike, places each one in the lot, that is the most useful and suitable for him, and that it could not be better arranged, even if he did it himself. This faith brings rest, contentment, peace and banishes the tired spirit. But where it does not exist, and man judges according to his own feelings, thoughts and experiences, behold, there is a weary and discontented spirit, for he experiences only the evil of his own lot and not that of his neighbor; on the other hand, he does not see his own good side nor the bad side of his neighbor. Hence there follows out of this feeling weariness, dislike, worry and labor, and he becomes thereby impatient and dissatisfied with God. Then praise, love and thanks to God are silenced in him, and he remains his whole life a secret murmurer against God, like the Jews in the wilderness. Yet, the only thing he reaps from it, is that he makes his own life bitter, and merits hell thereby besides. 25 Hence you see, how faith is needed in everything and how it makes everything easy, good and sweet, even if you were in prison or in death, as the martyrs prove. And without faith all things are difficult, evil and bitter, although you possessed the pleasure and joy of the whole world, as all the great lords and wealthy prove, who at all times lead the most wretched lives. 26 Some say: Yes, if I knew that neither my folly nor Satan had led me, and I were assured that God himself took care of me, I would gladly be joyful, satisfied and contented. Answer: That is a foolish and unchristian pretense, which reveals a faithless heart. Christ says in Matthew 6:28: “Consider the lillies of the field, how they grow.” Again, not a leaf falls from the tree without the will of your heavenly Father, and not a bird comes upon the earth without his will; of how much more value are you than birds, you who are of much more value than they; the very hair of your head are all numbered, Matthew 10:29. 27 If then your existence is a state that in itself is not sinful, although you have come into it through sin and folly, the same existence or state will not therefore be the less displeasing to God; for God takes pleasure in all things, as Genesis 1:31 says, except sin. Therefore, where you are in a calling that is not sinful in itself, you are certainly placed there by God, and in the state that is pleasing to God; be only on your guard and do not sin in it. If you fall from a loft and break a bone the room or the bed therefore is not the worse or God more displeasing, into which the fall brought you and constrained you to remain, although another came there without such a fall. 28 When I speak of a calling, not sinful in itself, I do really pleasing to God, if you experience his disgust and displeasure; God is surely present there, he lets the wicked spirit attack and try you, if you are wavering or steadfast, or not, and offers your faith an occasion to battle and to exercise itself. 29 When I speak of a calling, which in itself is not sinful, I do not mean that we can live on the earth without sin. All callings and estates sin daily; but I mean the calling God has instituted or its institution is not opposed to God, as for example, marriage, man-servant, maid-servant, lord, wife, superintendent, ruler, judge, officer, farmer, citizen etc., I mention as sinful stations in life; robbery, usury, public women, and as they are at present, the pope, cardinals, bishops, priests, monks and nuns, who neither preach nor listen to preaching. For these callings are surely against God, where they only say mass and sing, and are not busy with God’s Word, so that an ordinary woman may much sooner enter heaven than one of these. 30 To be spiritual and not busy with God’s Word, which should be your special work, is like being married and never being together; but one running out here, the other there, to dissipate. Hence in order to lead such a life many chapters and cloisters have become houses of harlots and houses of villains for the service of Satan, to be pious in the body and outwardly, but in the soul there is nothing but sin. III. THE SPIRITUAL OR MYSTERIOUS INTERPRETATION. 31 With these two lessons we shall be satisfied for the present. St. Augustine, however, playfully as it were, interpretes the two apostles, Peter and John, as two sorts of lives. St. Peter as the life of reality, and St. John as the contemplative life. He adds: our real life must follow Christ and die, whereas the life contemplative remains forever.—This notion is beautiful and ingenious; but some, by writing too much about these two kinds of lives, have obscured the whole matter and no longer know what life is real or contemplative. 32 But I, in my coarse manner of thinking, take it that the life of reality must not only cease bodily, but also die spiritually; that is, it must be discarded by the world, and man must not rely on his works, however good and necessary they be, but live alone by faith and rely on Christ; thus he will be the disciple whom Christ loves. Here the Gospel, so to speak, bursts open and pours forth the rays of its spiritual meaning too numerous for me to catch. Christ by his Word and life urges the performance of good works, but in reality has in view only faith. 33 Let us then take John to mean faith, or the inner life of the soul in faith; St. Peter, works, or the outer life in works —taking care, however, not to separate the two from each other in one person. Thus we shall behold mysterious things and understand the lives real and contemplative, with their death or continuance. 34 Firstly, we read that this was the disciple whom Christ loved. This means that faith alone makes the truly beloved disciples of Christ, who receive the Holy Spirit through this very same faith, not through their works. Works indeed also make disciples, but not beloved disciples: only temporal hypocrites who do not persevere. God’s love does not uphold and keep them, for the reason that they do not believe. 35 Secondly, this is the disciple who at the supper leaned back on Christ’s breast. It is surely something great and admirable that faith owns the heart of Christ, that is, it possesses all that Christ has and all right understanding. I have often said before that faith makes Christ and the believer one, both having the same things in common. That which Christ is and has becomes the property of the believer; and again, as St. Paul says, Romans 8:32. “God has delivered up his son for us all; how shall he not also freely with him give us all things?” Therefore a Christian believer relies on Christ, takes comfort from him, and leans on him as on his own, given to him by God. Even so did St. John lean back on Christ’s breast, as on his couch, safe and secure. 36 Behold what abundant treasures the faith in Christ is and contains: it leans ever on Christ, bedding then safely and most gently, so that they fear nothing, neither sin, death, hell, the world, nor the devil; for they rest on life, on grace, and on eternal bliss, possessing all things in heaven and on earth—only in faith, however not manifestly as yet. This is indicated by the fact that St. John leans back on Christ’s breast not after his resurrection or in the morning, but before the resurrection and at supper, that is to say in this life, which is an evening-meal, denoting the end of the world, when souls are nourished by the Gospel and the Easter-Lamb, that is prepared, served and eaten by faith and through the preaching of the Word. 37 Thirdly, he particularly mentions the breast, not the lap or the arms, indicating thereby that faith possesses all the wisdom of God and understands all things rightly. The same is also said by St. Paul, Corinthians 2:15-16: “We have the mind of Christ;” and furthermore: “He that is spiritual judgeth all things, and he himself is judged of no man.” And 2 Corinthians 3:16 we read: “Whensoever it (the heart) shall turn to the Lord, the evil is taken away”, so that he knows all things. Therefore the believer can rightly judge all estates, all works, all doctrines, seeing what is good and right, and never failing. 38 Behold, thus through faith in Christ man not only possesses all things, but also rightly, certainly and wisely understands, knows and judges all things. This is typified by Moses in the law, Leviticus 9:31, where it is taught that of all animal offerings the breast is due and belongs to the priest. Priests however are all believers and Christians as we are told in 1 Peter 2:9. And therefore faith gives them all treasures and all wisdom, so that because of their treasures they are rich kings and have plenty, and that because of their wisdom they are great priests who can judge, distinguish and teach all the world. 39 Fourthly, this is the disciple who said to Jesus: “Lord, who is he that betrayeth thee?” What does this signify? Judas the traitor was a type of the pope, the bishops and all those priests who abandon the Word of God and prefer their own doctrines and works, at the same time uprooting all Christian truth. Yet their life has a fine spiritual semblance with all their religious doings and carrying on, and natural reason cannot comprehend how they can be mistaken, aye it even praises and supports them. 40 Now, since true faith and boastful works never go together, and since no one may rely on God’s grace and lean on the breast of Christ who relies on his works and doings; therefore grace and truth, when boastful works are exalted, decline equally much. Thus it comes about that through these traitors, the priests, truth steadily and secretly declines, so secretly in fact that true believers do not become aware of it, unless they diligently seek after truth. Has not Christ told us, Matthew 24:24, that even the elect, if possible, may be led astray? And therefore John is not content with leaning on the breast of Christ but anxiously and urgently he requires who may be the traitor. 41 Thus do the true believers, by exploring Christian truths and divine grace, learn who is the traitor; for noticing, as they do, that only grace— that is, Christ—and nothing but grace affords any help and that nothing else is to be relied upon, they easily see, by thus comparing and balancing grace and nature, that everything except grace is misleading. Then grace assures them and they behold that all such are traitors as set aside and uproot grace, who, in opposition to grace, establish doctrines and works, claiming thereby to make people religious and pious. 42 The betrayers of Christ therefore are the hypocrites who walk about with the semblance of a holy life and a spiritual estate, while at the same time they annihilate within themselves and in everybody else the truth of Christianity and the light of grace, leaving nothing but human folly. This is recognized only by such as have true faith, and even by such only when they pay special attention to it, investigate, examine and compare one with the other; otherwise they also will allow such works to pass, thinking in their simplicity that they are done in good faith, since, forsooth, they so closely resemble genuine Christian works. And for this the traitor’s name is Judas Iscariot. Judas means “confessor,” for all such saints confess Christ, do not openly deny him and even, in their lives, appear better than the true confessors. Iscariot however means “reward,” for such saints are only hirelings, egotists and seekers after pay; everything that they do they do for themselves and nothing freely, for the honor of God, even as Judas with his carrying of the purse only looked out for his advantage. Behold, thus the world abounds with religious people who, at heart, are nothing but Judas Iscariots, advantage-seekers and profit-servers, who with their outward semblance lead all the world astray and away from the right path of faith, despising and selling Christ, that is to say Christian truth and grace. Of this more anon during Lent. 43 Now you see why St. John does not mention his own name. For faith neither makes sects and differences, as works do, nor has it any particular works by which it desires to be mentioned; it performs all sorts of works, as they happen to be required, one as well as the other. But Judas Iscariot’s band is divided according to their works, without reference to faith. One is called a bishop by mitre and crosier, not by faith; another, a Franciscan or Barefooted Friar, by his cowl and pattens; a third, an Augustinian, by his black cowl and so on. But faith, through all works and estates remains entirely nameless and that is why it makes disciples whom Christ loves. Peter indeed also has a name, for faith is not wholly destitute of works; but his is a name that Christ has given to him, not the cause of his being a beloved disciple. 44 Now we see what it means that this disciple is to remain and Peter to follow as said above. Faith remains until Christ comes, then it ceases; but works must perish and be despised. The world can take all things from us and destroy them, even our good works and good lives; but our faith it must permit to remain in our hearts, and it will remain even unto the last day. From all this it follows that St. John has not written such things concerning himself for his glory, as though he wished to be especially esteemed above all others. But he desired to describe the mysterious and abundant virtue of faith; nor did he fully understand till after the ascension of Christ that the Lord therefore caused such things to be done. 45 It is likewise a good sign that St. Peter turned to look at St. John, and not contrariwise. For the works are to look to faith, where it stands; not faith to the works.—Many more meanings could be found in this lesson by him who had time and the desire to look for them.

il, add, They said therefore unto him, we have labored all the night and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from Luk 5:5 . For the multitude of fishes - This was intended as an emblem of the immense number of souls which should be converted to God by their ministry; according to the promise of Christ, Mat 4:19 . Verse 7 His fisher's coat - Or, his upper coat. Επενδυτην, from επι, upon, and ενδυω, I clothe; something analagous to what we term a great coat or surtout. He was naked - He was only in his vest. Γυμνος, naked, is often used to signify the absence of this upper garment only. In 1Sam 19:24 , when Saul had put off his ἱματια, upper garments, he is said to have been γυμνος, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in 2Sam 6:14 , 2Sam 6:20 . To which may be added what we read in the Sept. Job 22:6 , Thou hast taken away the covering of the naked; αμφιασιν γυμνων, the plaid or blanket in which they wrapped themselves, and besides which they had none other. In this sense it is that Virgil says, Geor. i. 299: Nudus ara, sere nudus, i.e. strip off your upper garments, and work till you sweat. See more examples in Bp. Pearce. Cast himself into the sea - It is likely that they were in very shallow water; and, as they were only two hundred cubits from the land, (about one hundred and thirty-two English yards), it is possible that Peter only stepped into the water that he might assist them to draw the boat to land, which was now heavily laden. It is not likely that he went into the water in order to swim ashore; had he intended this, it is not to be supposed that he would have put his great coat on, which must have been an essential hinderance to him in getting to shore. Verse 8 Dragging the net - It is probable that this was that species of fishing in which the net was stretched from the shore out into the sea; the persons who were in the boat, and who shot the net, fetched a compass, and bringing in a hawser, which was attached to the other end of the net, those who were on shore helped them to drag it in. As the net was sunk with weights to the bottom, and the top floated on the water by corks, or pieces of light wood, all the fish that happened to come within the compass of the net were of course dragged to shore. The sovereign power of Christ had in this case miraculously collected the fish to that part where he ordered the disciples to cast the net. Verse 9 They saw a fire, etc. - This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new; besides, they had caught no fish, Joh 21:5 , and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ. Verse 12 Come and dine - Δευτε αριϚησατε. Though this is the literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning, Joh 21:4 ; but Kypke has largely shown that the original word is used by Homer, Xenophon, and Plutarch, to signify breakfast, or any early meal, as well as what we term dinner. It might perhaps appear singular, otherwise it would be as agreeable to the use of the Greek word, to have translated it, come and breakfast. Durst ask him - Ever since the confession of Thomas, a proper awe of the Deity of Christ had possessed their minds. Verse 13 And giveth them - Eating likewise with them, as Luke expressly says: Luk 24:43 . Verse 14 This is now the third time - That is, this was the third time he appeared unto the apostles, when all or most of them were together. He appeared to ten of them, Joh 20:19 ; again to eleven of them, Joh 20:26 ; and at this time to seven of them, Joh 21:2 . But, when the other evangelists are collated, we shall find that this was the seventh time in which he had manifested himself after he arose from the dead. 1st. He appeared to Mary of Magdala, Mar 16:9 ; Joh 20:15 , Joh 20:16 . 2ndly, To the holy women who came from the tomb. Mat 28:9 . 3dly, To the two disciples who went to Emmaus, Luk 24:13 , etc. 4thly, To St. Peter alone, Luk 24:34 . 5thly, To the ten, in the absence of Thomas, Joh 20:19 . 6thly, Eight days after to the eleven, Thomas being present; Joh 20:26 . 7thly, To the seven, mentioned in Joh 21:2 ; which was between the eighth and fortieth day after his resurrection. Besides these seven appearances, he showed himself, 8thly, To the disciples on a certain mountain in Galilee, Mat 28:16 . If the appearance mentioned by St. Paul, 1Cor 15:6 , to upwards of 500 brethren at once - if this be not the same with his appearance on a mountain in Galilee, it must be considered the ninth. According to the same apostle, he was seen of James, 1Cor 15:7 , which may have been the tenth appearance. And, after this, to all the apostles, when, at Bethany, he ascended to heaven in their presence. See Mar 16:19 , Mar 16:20 ; Luk 24:50-53 ; Act 1:3-12 ; 1Cor 15:7 . This appears to have been the eleventh time in which he distinctly manifested himself after his resurrection. But there might have been many other manifestations, which the evangelists have not thought proper to enumerate, as not being connected with any thing of singular weight or importance. Verse 15 Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession. More than these? - This was a kind of reproach to Peter: he had professed a more affectionate attachment to Christ than the rest; he had been more forward in making professions of friendship and love than any of the others; and no one (Judas excepted) had treated his Lord so basely. As he had before intimated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these? To which Peter made the most modest reply - Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast the very unkind reflection on his brethren, Though all be offended because of thee, yet will I never be offended, Mat 26:33 . But he had now learned, by dreadful experience, that he who trusteth his own heart is a fool; and that a man's sufficiency for good is of the Lord alone. The words, more than these, Bishop Pearce thinks refer to the provisions they were eating, or to their secular employments; for says he, "It does not seem probable that Jesus should put a question to Peter which he could not possibly answer; because he could only know his own degree of love for Jesus, not that of the other disciples." But it appears to me that our Lord refers to the profession made by Peter, which I have quoted above. It is remarkable that in these three questions our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly - see the note on Mat 21:37 ; and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more." There is another remarkable change of terms in this place. In Joh 21:15 , Joh 21:17 , our Lord uses the verb βοσκδω, to feed, and in Joh 21:16 he uses the word ποιμαινω, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, etc., by which he seems to intimate that it is not sufficient merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be properly collected, attended to, regulated, guided, etc.; and it appears that Peter perfectly comprehended our Lord's meaning, and saw that it was a direction given not only to him, and to the rest of the disciples, but to all their successors in the Christian ministry; for himself says, 1Jn 5:2 : Feed the flock of God (ποιμανατε το ποιμνιον του Θεου) which is among you, taking the oversight (επισκοπουντες, acting as superintendents and guardians), not by constraint, but willingly; not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ has a flock, composed of Lambs - young converts, and Sheep - experienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holiness should always exceed those of his flock. Who is sufficient for these things? The man who lives in God, and God in him. To the answer of Christ, in Joh 21:16 , the later Syriac adds, If thou lovest me and esteemest me, feed my sheep. Verse 17 Peter was grieved - Fearing, says St. Chrysostom, lest Christ saw something in his heart which he saw not himself, and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial. Verse 18 Thou shalt stretch forth thy hands - Wetstein observes that it was a custom at Rome to put the necks of those who were to be crucified into a yoke, and to stretch out their hands and fasten them to the end of it; and having thus led them through the city they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not - not that he was unwilling to die for Christ; but he was a man - he did not love death; but he loved his life less than he loved his God. Verse 19 Should glorify God - Ancient writers state that, about thirty-four years after this, Peter was crucified; and that he deemed it so glorious a thing to die for Christ that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did. So Eusebius, Prudentius, Chrysostom, and Augustin. See Calmet. Follow me - Whether our Lord meant by these words that Peter was to walk with him a little way for a private interview, or whether he meant that he was to imitate his example, or be conformed to him in the manner of his death, is very uncertain. Verse 22 If I will that he tarry till I come - There are several opinions concerning this: the following are the principal. 1. Some have concluded from these words that John should never die. Many eminent men, ancients and moderns, have been and are of this opinion. 2. Others thought that our Lord intimated that John should live till Christ came to judge and destroy Jerusalem. On this opinion it is observed that Peter, who was the oldest of the apostles, died in the year 67, which, says Calmet, was six years before the destruction of Jerusalem; and that John survived the ruin of that city about thirty years, he being the only one of the twelve who was alive when the above desolation took place. 3. St. Augustin, Bede, and others, understood the passage thus: If I will that he remain till I come and take him away by a natural death, what is that to thee? follow thou me to thy crucifixion. On this it may be observed, that all antiquity agrees that John, if he did die, was the only disciple who was taken away by a natural death. 4. Others imagine that our Lord was only now taking Peter aside to speak something to him in private, and that Peter, seeing John following, wished to know whether he should come along with them; and that our Lord's answer stated that John should remain in that place till Christ and Peter returned to him; and to this meaning of the passage many eminent critics incline. For neatly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It mould appear intolerable in me to attempt to decide, where so many eminent doctors have disagreed, and do still disagree. I rather lean to the fourth opinion. See the conclusion of the Preface to this Gospel. Verse 24 This is the disciple - It is, I think, very likely that these two verses were added by some of the believers at that time, as a testimony to the truth of the preceding narration; and I allow, with Bishop Pearce and others, that it is possible that John may mean himself when he says We know, etc., yet, I think that it is very unlikely. It is certain that this Gospel loses no part of its authority in admitting the suffrage of the Church of God: it rather strengthens the important truths which are delivered in it; and in the mouths of so many witnesses the sacred matters which concern the peace and salvation of the world, are still more abundantly established. See the last note on the preceding chapter. We know - Instead of οιδαμεν, we know, some have written οιδα μεν, I know indeed; but this is mere conjecture, and is worthy of no regard. It is likely that these verses were added by those to whom John gave his work in charge. Verse 25 Many other things - Before his disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom. Could not contain, etc. - Origen's signification of the word χωρειν is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed, the world would not receive the account with proper faith; but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: Joh 20:31 . We have already seen that this apostle often uses the term world to designate the Jewish people only; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word χωρειν. As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah. Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions. Even the world itself, etc. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In Num 13:33 , the spies who returned from the search of the land of Canaan say that they saw giants there of such a prodigious size that they were in their own sight as grasshoppers. In Dan 4:11 , mention is made of a tree, whereof the height reached unto the heaven; and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in 47:15, speaking of Solomon's wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be written concerning Jesus's miracles, if the particular account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as promising to Jacob that he would give the land of Canaan to him and his seed; and then it is added, οἱ πληρουσι πασαν, ὁσην ἡλιος ὁρᾳ, και γην και θαλασσαν. They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, T. i. p. 362, 10, is observed to speak after the same manner, ουδε γαρ των δωρεων ἱκανος ουδεις χωρησαι το αφθονον πληθος, ισως δ' ουδ' ὁ κοσμος. Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, l. 38, he says, speaking of the fullness of God, Ουδε γαρ εις (ει) πλουτον επιδεικνυσθαι βουληθειη τον ἑαυτου, χωρησαι αν, ηπειρωθεισης και θαλαττης, ἡ συμπασα γη. And should he will to draw out his fullness, the whole compass of sea and land could not contain it." Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes Aeneas say to Achilles: - Αλλ' αγε μηκετι ταυτα λεγωμεθα, νηπυτιοι ὡς, ἙϚαοτ' εν μεσσῃ ὑσμινῃ δηΐοτητος. ΕϚι γαρ αμφοτεροισιν ονειδεα μυθησασθαι Πολλα μαλ'· ουδ' αν νηυς ἑκατονζυγος αχθος αροιτο. Στρεπτη δε γλωσς' εϚι βροτων, πολεες δ' ενι μυθοι, Παντοιοι· επεων δε πολυς νομος ενθα και ενθα. Ὁπποιον κ' ειπῃσθα επος, τοιον κ' επακουσαις. Iliad, xx. v. 244-250. But wherefore should we longer waste the time In idle prate, while battle roars around? Reproach is cheap. With ease we might discharge Gibes at each other, till a ship that asks A hundred oars should sink beneath the load. The tongue of man is voluble, hath words For every theme, nor wants wide field and long; And, as he speaks, so shall he hear again. Cowper. Few instances of any thing like these have been found in the western world; and yet it has been observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam consecuti sunt, quae vix coelo capi posse videatur - "especially when they pursued that glory which heaven itself seems scarcely sufficient to contain." And Livy also, in vii. 25, Hae vires populi Romani, quas vix terrarum capit orbis - "these energies of the Roman people, which the terraqueous globe can scarcely contain." We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended; and it is well known that the Asiatic nations abound in these. In Deu 1:28 , cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one of his countrymen understand it in this sense - they affixed no other idea to it, (for the words, in common use, conveyed no other), than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, etc., what would every Jew understand by it! Why, that if every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i.e. there would be an immense number of books. And so there would be; for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord's was could be contained in the compass of one or all of these Gospels. There is a hyperbole very like this, taken from the Jewish writers, and inserted by Basnage, Hist. des Juifs, liv. iii. c. 1, s. 9. "Jochanan succeeded Simeon - he attained the age of Moses - he employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons!" Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above. There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the presidents of the Sanhedrin, it is said: "Although the firmament were vellum, and the waters of the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers." Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time; and had written and spoken more on that subject and others than any of his contemporaries. This Eliezar flourished about seventy-three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died a.d. 99. Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where; and no soul is puzzled with them but the critics. The above examples, I trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used in a million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended. Amen - This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic; the Coptic, Sahidic, Ethiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three. The word אמן amen, which has passed unaltered into almost all the languages of the world in which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, אמן אמן amen, amen. See an instance of this, Num 5:22 . In Deu 27:15-26 , it is to be understood in the same sense; the persons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honor, and my life to the certainty of what I now state. Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. Instances of the use of the single term frequently occur: see Mat 5:18 , Mat 5:26 ; Mat 6:2 , Mat 6:5 , Mat 6:16 ; Mat 8:10 ; Mat 10:15 , Mat 10:23 , Mat 10:42 , etc., etc.; but it is remarkable that it is doubled by St. John, see Joh 1:51 ; Joh 3:3 , Joh 3:5 , Joh 3:11 ; Joh 5:19 , Joh 5:24 , Joh 5:25 ; Joh 6:26 , Joh 6:32 , Joh 6:47 , Joh 6:53 ; Joh 8:34 , Joh 8:51 , Joh 8:58 ; Joh 10:1 , Joh 10:7 ; Joh 12:24 ; Joh 13:16 , Joh 13:20 , Joh 13:21 , Joh 13:38 ; Joh 14:12 ; Joh 16:20 , Joh 16:23 ; Joh 21:18 ; and is never found iterated by any of the other evangelists. Some have supposed that the word אמן is contracted, and contains the initials of אדני מלך נעמן Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, ὁ Αμην, Rev 1:18 ; Rev 3:14 ; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber's attestation to their truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own transcript. The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which appear most worthy of being noticed. "The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished." - Syriac in Bib. Polyglott. "With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen." - Arabic in Bib. Polyglott. "The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed." - Persic in Bib. Polyglott. Other subscriptions are as follow: - "The end of the holy Gospel of John - delivered thirty years - thirty - two years after the ascension of Christ - in the Isle of Patmos - in the Greek tongue at Ephesus - under the reign of Domitian - written by John when he was an exile in Patmos - under the Emperor Trajan - and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120." - Suidas. In an Ethiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words: - "Now the sum of all the clauses of the four Gospels is 9700. - By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed." It may be just necessary to inform the reader that the most ancient MSS. have scarcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their different fancies. See the concluding note of the preceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed.

loved disciple, in which we have, 1. The eye Peter cast upon him ( v. 20 ): Peter, in obedience to his Master's orders, followed him, and turning about, pleased with the honours his Master now did him, he sees the disciple whom Jesus loved following likewise. Observe here, (1.) How John is described. He does not name himself, as thinking his own name not worthy to be preserved in these records; but gives such a description of himself as sufficiently informs us whom he meant, and withal gives us a reason why he followed Christ so closely. He was the disciple whom Jesus loved, for whom he had a particular kindness above the rest; and therefore you cannot blame him for coveting to be as much as possible within hearing of Christ's gracious words during those few precious minutes with which Christ favoured his disciples. It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter ( ch. xiii. 24 ), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness. Then John was in the favourite's place, lying in Christ's bosom, and he improved the opportunity to oblige Peter. And now that Peter was in the favourite's place, called to take a walk with Christ, he thought himself bound in gratitude to put such a question for John as he thought would oblige him, we all being desirous to know things to come. Note, As we have interest at the throne of grace, we should improve it for the benefit of one another. Those that help us by their prayers at one time should be helped by us with ours at another time. This is the communion of saints. (2.) What he did: he also followed Jesus, which shows how well he loved his company; where he was there also would this servant of his be. When Christ called Peter to follow him, it looked as if he designed to have some private talk with him; but such an affection John had to his Master that he would rather do a thing that seemed rude than lose the benefit of any of Christ's discourse. What Christ said to Peter he took as said to himself; for that word of command, Follow me, was given to all the disciples. At least he desired to have fellowship with those that had fellowship with Christ, and to accompany those that attended him. The bringing of one to follow Christ should engage others. Draw me and we will run after thee, Cant. i. 4 . (3.) The notice Peter took of it: He, turning about, seeth him. This may be looked upon either, [1.] As a culpable diversion from following his Master; he should have been wholly intent upon that, and have waited to hear what Christ had further to say to him, and then was he looking about him to see who followed. Note, The best men find it hard to attend upon the Lord without distraction, hard to keep their minds so closely fixed as they should be in following Christ: and a needless and unseasonable regard to our brethren often diverts us from communion with God. Or, [2.] As a laudable concern for his fellow-disciples. He was not so elevated with the honour his Master did him, in singling him out from the rest, as to deny a kind look to one that followed. Acts of love to our brethren must go along with actings of faith in Christ. 2. The enquiry Peter made concerning him ( v. 21 ): " Lord, and what shall this man do? Thou hast told me my work-to feed the sheep; and my lot—to be carried whither I would not. What shall be his work, and his lot?" Now this may be taken as the language, (1.) Of concern for John, and kindness to him: "Lord, thou showest me a great deal of favour. Here comes thy beloved disciple, who never forfeited thy favour, as I have done; he expects to be taken notice of; hast thou nothing to say to him? Wilt thou not tell how he must be employed, and how he must be honoured?" (2.) Or of uneasiness at what Christ had said to him concerning his sufferings: "Lord, must I alone be carried whither I would not? Must I be marked out to be run down, and must this man have no share of the cross?" It is hard to reconcile ourselves to distinguishing sufferings, and the troubles in which we think we stand alone. (3.) Or of curiosity, and a fond desire of knowing things to come, concerning others, as well as himself. It seems, by Christ's answer, there was something amiss in the question. When Christ had given him the charge of such a treasure, and the notice of such a trial, it had well become him to have said, "Lord, and what shall I do then to approve myself faithful to such a trust, in such a trial? Lord, increase my faith. As my day is, let my strength be." But instead of this, [1.] He seems more concerned for another than for himself. So apt are we to be busy in other men's matters, but negligent in the concerns of our own souls-quick-sighted abroad, but dim-sighted at home-judging others, and prognosticating what they will do, when we have enough to do to prove our own work, and understand our own way. [2.] He seems more concerned about events than about duty. John was younger than Peter, and, in the course of nature, likely to survive him: "Lord," says he, "what times shall he be reserved for?" Whereas, if God by his grace enable us to persevere to the end, and finish well, and get safely to heaven, we need not ask, "What shall be the lot of those that shall come after us?" Is it not well if peace and truth be in my days? Scripture-predictions must be eyed for the directing of our consciences, not the satisfying of our curiosity. 3. Christ's reply to this enquiry ( v. 22 ), " If I will that he tarry till I come, and do not suffer as thou must, what is that to thee. Mind thou thy own duty, the present duty, follow thou me. " (1.) There seems to be here an intimation of Christ's purpose concerning John, in two things:—[1.] That he should not die a violent death, like Peter, but should tarry till Christ himself came by a natural death to fetch him to himself. The most credible of the ancient historians tell us that John was the only one of all the twelve that did not actually die a martyr. He was often in jeopardy, in bonds and banishments; but at length died in his bed in a good old age. Note, First, At death Christ comes to us to call us to account; and it concerns us to be ready for his coming. Secondly, Though Christ calls out some of his disciples to resist unto blood, yet not all. Though the crown of martyrdom is bright and glorious, yet the beloved disciple comes short of it. [2.] That he should not die till after Christ's coming to destroy Jerusalem: so some understand his tarrying till Christ comes. All the other apostles died before that destruction; but John survived it many years. God wisely so ordered it that one of the apostles should live so long as to close up the canon of the New Testament, which John did solemnly ( Rev. xxii. 18 ), and to obviate the design of the enemy that sowed tares even before the servants fell asleep. John lived to confront Ebion, and Cerinthus, and other heretics, who rose betimes, speaking perverse things. (2.) Others think that it is only a rebuke to Peter's curiosity, and that his tarrying till Christ's second coming is only the supposition of an absurdity: "Wherefore askest thou after that which is foreign and secret? Suppose I should design that John should never die, what does that concern thee? It is nothing to thee, when or where, or how, John must die. I have told thee how thou must die for thy part; it is enough for thee to know that, Follow thou me. " Note, It is the will of Christ that his disciples should mind their own present duty, and not be curious in their enquiries about future events, concerning either themselves or others. [1.] There are many things we are apt to be solicitous about that are nothing to us. Other people's characters are nothing to us; it is out of our line to judge them, Rom. xiv. 4 . Whatsoever they are, saith Paul, it makes no matter to me. Other people's affairs are nothing to us to intermeddle in; we must quietly work, and mind our own business. Many nice and curious questions are put by the scribes and disputers of this world concerning the counsels of God, and the state of the invisible world, concerning which we may say, What is this to us? What do you think will become of such and such? is a common question, which may easily be answered with another: What is that to me? To his own Master he stands or falls. What is it to us to know the times and the seasons? Secret things belong not to us. [2.] The great thing that is all in all to us is duty, and not event; for duty is ours, events are God's-our own duty, and not another's; for every one shall bear his own burden—our present duty, and not the duty of the time to come; for sufficient to the day shall be the directions thereof: a good man's steps are ordered by the Lord, ( Ps. xxxvii. 23 ); he is guided step by step. Now all our duty is summed up in this one of following Christ. We must attend his motions, and accommodate ourselves to them, follow him to do him honour, as the servant his master; we must walk in the way in which he walked, and aim to be where he is. And, if we will closely attend to the duty of following Christ, we shall find neither heart nor time to meddle with at which does not belong to us. 4. The mistake which arose from this saying of Christ, that that disciple should not die, but abide with the church to the end of time; together with the suppressing of this motion by a repetition of Christ's words, v. 23 . Observe here, (1.) The easy rise of a mistake in the church by misconstruing the sayings of Christ, and turning a supposition to a position. Because John must not die a martyr, they conclude he must not die at all. [1.] They were inclined to expect it because they could not choose but desire it. Quod volumus facile crediumus—We easily believe what we wish to be true. For John to abide in the flesh when the rest were gone, and to continue in the world till Christ's second coming, they think, will be a great blessing to the church, which in every age might have recourse to him as an oracle. When they must lose Christ's bodily presence, they hope they shall have that of his beloved disciple; as if that must supply the want of his, forgetting that the blessed Spirit, the Comforter, was to do that. Note, We are apt to dote too much on men and means, instruments and external helps, and to think we are happy if we may but have them always with us; whereas God will change his workmen, and yet carry on his work, that the excellency of the power may be of God, and not of men. There is no need of immortal ministers to be the guides of the church, while it is under the conduct of an eternal Spirit. [2.] Perhaps they were confirmed in their expectations when they now found that John survived all the rest of the apostles. Because he lived long, they were ready to think he should live always; whereas that which waxeth old is ready to vanish away, Heb. viii. 13 . [3.] However, it took rise from a saying of Christ's, misunderstood, and then made a saying of the church. Hence learn, First, The uncertainty of human tradition, and the folly of building our faith upon it. Here was a tradition, an apostolical tradition, a saying that went abroad among the brethren. It was early; it was common; it was public; and yet it was false. How little then are those unwritten traditions to be relied upon which the council of Trent hath decreed to be received with a veneration and pious affection equal to that which is owing to the holy scripture. Here was a traditional exposition of scripture. No new saying of Christ's advanced, but only a construction put by the brethren upon what he did really say, and yet it was a misconstruction. Let the scripture be its own interpreter and explain itself, as it is in a great measure its own evidence and proves itself, for it is light. Secondly, The aptness of men to misinterpret the sayings of Christ. The grossest errors have sometimes shrouded themselves under the umbrage of incontestable truths; and the scriptures themselves have ben wrested by the unlearned and unstable. We must not think it strange if we hear the sayings of Christ misinterpreted, quoted to patronise the errors of antichrist, and the impudent doctrine of transubstantiation—for instance, pretending to build upon that blessed word of Christ, This is my body. (2.) The easy rectifying of such mistakes, by adhering to the word of Christ, and abiding by that. So the evangelist here corrects and controls that saying among the brethren, by repeating the very words of Christ. He did not say that the disciple should not die. Let us not say so then; but he said, If I will that he tarry till I come, what is that to thee? He said so, and no more. Add thou not unto his words. Let the words of Christ speak for themselves, and let no sense be put upon them but what is genuine and natural; and in that let us agree. Note, The best end of men's controversies would be to keep to the express words of scripture, and speak, as well as think, according to that word, Isa. viii. 20 . Scripture language is the safest and most proper vehicle of scripture truth: the words which the Holy Ghost teacheth, 1 Cor. ii. 13 . As the scripture itself, duly attended to, is the best weapon wherewith to wound all dangerous errors (and therefore deists, Socinians, papists, and enthusiasts do all they can to derogate the authority of scripture), so the scripture itself, humbly subscribed to, is the best weapon-salve to heal the wounds that are made by different modes of expression concerning the same truths. Those that cannot agree in the same logic and metaphysics, and the propriety of the same terms of air, and the application of them, may yet agree in the same scripture terms, and then may agree to love one another. II. We have here the conclusion of this gospel, and with it of the evangelical story, v. 24, 25 . This evangelist ends not so abruptly as the other three did, but with a sort of cadency. 1. This gospel concludes with an account of the author or penman of it, connected by a decent transition to that which went before ( v. 24 ): This is the disciple which testifies of these things to the present age, and wrote these things for the benefit of posterity, even this same that Peter and his Master had that conference about in the foregoing verses —John the apostle. Observe here, (1.) Those who wrote the history of Christ were not ashamed to put their names to it. John here does in effect subscribe his name. As we are sure who was the author of the first five books of the Old Testament, which were the foundation of that revelation, so we are sure who were the penmen of the four gospels and the Acts, the pentateuch of the New Testament. The record of Christ's life and death is not the report of we know not who, but was drawn up by men of known integrity, who were ready not only to depose it upon oath, but, which was more, to seal it with their blood. (2.) Those who wrote the history of Christ wrote upon their own knowledge, not by hearsay, but what they themselves were eye and ear witnesses of. The penman of this history was a disciple, a beloved disciple, one that had leaned on Christ's breast, that had himself heard his sermons and conferences, had seen his miracles, and the proofs of his resurrection. This is he who testifies what he was well assured of. (3.) Those who wrote the history of Christ, as they testified what they had seen, so they wrote what they had first testified. It was published by word of mouth, with the greatest assurance, before it was committed to writing. They testified it in the pulpit, testified it at the bar, solemnly averred it, stedfastly avowed it, not as travellers give an account of their travels, to entertain the company, but as witnesses upon oath give account of what they know in a matter of consequence, with the utmost caution and exactness, to found a verdict upon. What they wrote they wrote as an affidavit, which they would abide by. Their writings are standing testimonies to the world of the truth of Christ's doctrine, and will be testimonies either for us or against us according as we do or do not receive it. (4.) It was graciously appointed, for the support and benefit of the church, that the history of Christ should be put into writing, that it might with the greater fulness and certainty spread to every place, and last through every age. 2. It concludes with an attestation of the truth of what had been here related: We know that his testimony is true. This may be taken either, (1.) As expressing the common sense of mankind in matters of this nature, which is, that the testimony of one who is an eye-witness, is of unspotted reputation, solemnly deposes what he has seen, and puts it into writing for the greater certainty, is an unexceptionable evidence. We know, that is, All the world knows, that the testimony of such a one is valid, and the common faith of mankind requires us to give credit to it, unless we can disprove it; and in other cases verdict and judgment are given upon such testimonies. The truth of the gospel comes confirmed by all the evidence we can rationally desire or expect in a thing of this nature. The matter of fact, that Jesus did preach such doctrines, and work such miracles, and rise from the dead, is proved, beyond contradiction, by such evidence as is always admitted in other cases, and therefore to the satisfaction of all that are impartial; and then let the doctrine recommend itself, and let the miracles prove it to be of God. Or, (2.) As expressing the satisfaction of the churches at that time concerning the truth of what is here related. Some take it for the subscription of the church of Ephesus, others of the angels or ministers of the churches of Asia to this narrative. Not as if an inspired writing needed any attestation from men, or could thence receive any addition to its credibility; but hereby they recommended it to the notice of the churches, as an inspired writing, and declared the satisfaction they received by it. Or, (3.) As expressing the evangelist's own assurance of the truth of what he wrote, like that ( ch. xix. 35 ), He knows that he saith true. He speaks of himself in the plural number, We know, not for majesty-sake, but for modesty-sake, as 1 John i. 1 , That which we have seen; and 2 Pet. i. 16 . Note, The evangelists themselves were entirely satisfied of the truth of what they have testified and transmitted to us. They do not require us to believe what they did not believe themselves; no, they knew that their testimony was true, for they ventured both this life and the other upon it; threw away this life, and depended upon another, on the credit of what they spoke and wrote. 3. It concludes with an et cetera, with a reference to many other things, very memorable, said and done by our Lord Jesus, which were well known by many then living, but not thought fit to be recorded for posterity, v. 25 . There were many things very remarkable and improvable, which, if they should be written at large, with the several circumstances of them, even the world itself, that is, all the libraries in it, could not contain the books that might be written. Thus he concludes like an orator, as Paul ( Heb. xi. 32 ), What shall I more say? For the time would fail me. If it be asked why the gospels are not larger, why they did not make the New Testament history as copious and as long as the Old, it may be answered, (1.) It was not because they had exhausted their subject, and had nothing more to write that was worth writing; no, there were many of Christ's sayings and doings not recorded by any of the evangelists, which yet were worthy to be written in letter of gold. For, [1.] Every thing that Christ said and did was worth our notice, and capable of being improved. He never spoke an idle word, nor did an idle thing; nay, he never spoke nor did any thing mean, or little, or trifling, which is more than can be said of the wisest or best of men. [2.] His miracles were many, very many, of many kinds, and the same often repeated, as occasion offered. Though one true miracle might perhaps suffice to prove a divine commission, yet the repetition of the miracles upon a great variety of persons, in a great variety of cases, and before a great variety of witnesses, helped very much to prove them true miracles. Every new miracle rendered the report of the former the more credible; and the multitude of them renders the whole report incontestable. [3.] The evangelists upon several occasions give general accounts of Christ's preaching and miracles, inclusive of many particulars, as Matt. iv. 23, 24; ix. 35; xi. 1; xiv. 14, 36 ; xv. 30 ; xix. 2 ; and many others. When we speak of Christ, we have a copious subject before us; the reality exceeds the report, and, after all, the one half is not told us. St. Paul quotes one of Christ's sayings, which is not recorded by any of the evangelists ( Acts xx. 35 ), and doubtless there were many more. All his sayings were apophthegms. (2.) But it was for these three reasons:— [1.] Because it was not needful to write more. This is implied here. There were many other things, which were not written because there was no occasion for writing them. What is written is a sufficient revelation of the doctrine of Christ and the proof of it, and the rest was but to the same purport. Those that argue from this against the sufficiency of the scripture as the rule of our faith and practice, and for the necessity of unwritten traditions, ought to show what there is in the traditions they pretend to be perfective of the written word; we are sure there is that which is contrary to it, and therefore reject them. By these therefore let us be admonished, for of making many books there is no end, Eccl. xii. 12 . If we do not believe and improve what is written, neither should we if there had been much more. [2.] It was not possible to write all. It was possible for the Spirit to indite all, but morally impossible for the penmen to pen all. The world could not contain the books. It is a hyperbole common enough and justifiable, when no more is intended than this, that it would fill a vast and incredible number of volumes. It would be such a large and overgrown history as never was; such as would jostle out all other writings, and leave us no room for them. What volumes would be filled with Christ's prayers, had we the record of all those he made, when he continued all night in prayer to God, without any vain repetitions? Much more if all his sermons and conferences were particularly related, his miracles, his cures, all his labours, all his sufferings; it would have been an endless thing. [3.] It was not advisable to write much; for the world, in a moral sense, could not contain the books that should be written. Christ said not what he might have said to his disciples, because they were not able to bear it; and for the same reason the evangelists wrote not what they might have written. The world could not contain, choresai . It is the word that is used, ch. viii. 37 , "My word has no place in you." They would have been so many that they would have found no room. All people's time would have been spent in reading, and other duties would thereby have been crowded out. Much is overlooked of what is written, much forgotten, and much made the matter of doubtful disputation; this would have been the case much more if there had been such a world of books of equal authority and necessity as the whole history would have swelled to; especially since it was requisite that what was written should be meditated upon and expounded, which God wisely thought fit to leave room for. Parents and ministers, in giving instruction, must consider the capacities of those they teach, and, like Jacob, must take heed of over-driving. Let us be thankful for the books that are written, and not prize them the less for their plainness and brevity, but diligently improve what God has thought fit to reveal, and long to be above, where our capacities shall be so elevated and enlarged that there will be no danger of their being over-loaded. The evangelist, concluding with Amen, thereby sets to his seal, and let us set to ours, an Amen of faith, subscribing to the gospel, that it is true, all true; and an Amen of satisfaction in what is written, as able to make us wise to salvation. Amen; so be it. <<< Unabridged

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

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