- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
John 20 NLT
1 Early on Sunday morning, while it was
still dark, Mary Magdalene came to the tomb and found that the stone had been
rolled away from the entrance.
2She ran and found Simon Peter and the other
disciple, the one whom Jesus loved. She said, “They have taken the Lord’s body
out of the tomb, and we don’t know where they have put him!”
3 Peter and the other disciple started out
for the tomb.
4 They were both running, but the other
disciple outran Peter and reached the tomb first.
5 He stooped and looked in and saw the
linen wrappings lying there, but he didn’t go in.
6 Then Simon Peter arrived and went
inside. He also noticed the linen wrappings lying there,
7 while the cloth that had covered Jesus’
head was folded up and lying apart from the other wrappings.
8 Then the disciple who had reached the
tomb first also went in, and he saw and believed—
9 for until then they still hadn’t
understood the Scriptures that said Jesus must rise from the dead.
10 Then they went home.
11 Mary was standing outside the tomb
crying, and as she wept, she stooped and looked in.
12 She saw two white-robed angels, one
sitting at the head and the other at the foot of the place where the body of
Jesus had been lying.
13 “Dear woman, why are you crying?” the
angels asked her. “Because they have taken away my Lord,” she replied, “and I
don’t know where they have put him.”
14 She turned to leave and saw someone
standing there. It was Jesus, but she didn’t recognize him.
15 “Dear woman, why are you crying?” Jesus
asked her. “Who are you looking for?” She thought he was the gardener. “Sir,”
she said, “if you have taken him away, tell me where you have put him, and I
will go and get him.”
16 “Mary!” Jesus said. She turned to him
and cried out, “Rabboni!” (which is Hebrew for “Teacher”).
17 “Don’t cling to me,” Jesus said, “for I
haven’t yet ascended to the Father. But go find my brothers and tell them, ‘I
am ascending to my Father and your Father, to my God and your God.’”
18 Mary Magdalene found the disciples and
told them, “I have seen the Lord!” Then she gave them his message.
19 That Sunday evening the disciples were
meeting behind locked doors because they were afraid of the Jewish leaders.
Suddenly, Jesus was standing there among them! “Peace be with you,” he
said.
20 As he spoke, he showed them the wounds
in his hands and his side. They were filled with joy when they saw the
Lord!
21 Again he said, “Peace be with you. As
the Father has sent me, so I am sending you.”
22 Then he breathed on them and said,
“Receive the Holy Spirit.
23 If you forgive anyone’s sins, they are
forgiven. If you do not forgive them, they are not forgiven.”
24 One of the twelve disciples, Thomas
(nicknamed the Twin), was not with the others when Jesus came.
25 They told him, “We have seen the Lord!”
But he replied, “I won’t believe it unless I see the nail wounds in his hands,
put my fingers into them, and place my hand into the wound in his side.”
26 Eight days later the disciples were
together again, and this time Thomas was with them. The doors were locked; but
suddenly, as before, Jesus was standing among them. “Peace be with you,” he
said.
27 Then he said to Thomas, “Put your finger
here, and look at my hands. Put your hand into the wound in my side. Don’t be
faithless any longer. Believe!”
28 “My Lord and my God!” Thomas
exclaimed.
29 Then Jesus told him, “You believe
because you have seen me. Blessed are those who believe without seeing
me.”
30 The disciples saw Jesus do many other
miraculous signs in addition to the ones recorded in this book.
31 But these are written so that you may
continue to believe that Jesus is the Messiah, the Son of God, and that by
believing in him you will have life by the power of his name.
John 20 Bible
Commentary
Matthew Henry Bible
Commentary (complete)
<<
John 19 | John
20 | John
21 >>
(Read all of John 20)
Complete Concise
This evangelist, though he began not his gospel as the rest did, yet concludes
it as they did, with the history of Christ' resurrection; not of the thing
itself, for none of them describe how he rose, but of the proofs and evidences
of it, which demonstrated that he was risen. The proofs of Christ's
resurrection, which we have in this chapter, are I. Such as occurred immediately
at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good
order (v. 1-10). 2. Two angels appearing to Mary Magdalene at the sepulchre (v.
11-13). 3. Christ himself appearing to her (v. 14-18). II. Such as occurred
afterwards at the meetings of the apostles. 1. At one, the same day at evening
that Christ rose, when Thomas was absent (v. 19-25). 2. At another, that day
seven-night, when Thomas was with them (v. 26-31). What is related here is
mostly what was omitted by the other evangelists.
Verses 1-10
There was no one thing of which the apostles were more concerned to produce
substantial proof than the resurrection of their Master, 1. Because it was that
which he himself appealed to as the last and most cogent proof of his being the
Messiah. Those that would not believe other signs were referred to this sign of
the prophet Jonas. And therefore enemies were most solicitous to stifle the
notice of this, because it was put on this issue, and, if he be risen, they are
not only murderers, but murderers of the Messiah. 2. Because it was upon this
the performance of his undertaking for our redemption and salvation did depend.
If he give his life a ransom, and do not resume it, it does not appear that his
giving it was accepted as a satisfaction. If he be imprisoned for our debt, and
lie by it, we are undone, 1 Co. 15:17. 3. Because he never showed himself alive
after his resurrection to all the people, Acts 10:40, 41. We should have said,
"Let his ignominious death be private, and his glorious resurrection
public." But God's thoughts are not as ours; and he ordered it that his
death should be public before the sun, by the same token that the sun blushed
and hid his face upon it. But the demonstrations of his resurrection should be
reserved as a favour for his particular friends, and by them be published to
the world, that those might be blessed who have not seen, and yet have
believed. The method of proof is such as gives abundant satisfaction to those
who are piously disposed to receive the doctrine and law of Christ, and yet
leaves room for those to object who are willingly ignorant and obstinate in
their unbelief. And this is a fair trial, suited to the case of those who are
probationers.
In these verses we have the first step towards the proof of Christ's
resurrection, which is, that the sepulchre was found empty. He is not
here, and, if so, they must tell us where he is or we conclude him
risen.
I. Mary Magdalene, coming to the sepulchre, finds the stone taken away. This
evangelist does not mention the other women that went with Mary Magdalene, but
here only, because she was the most active and forward in this visit to the
sepulchre, and in her appeared the most affection; and it was an affection
kindled by a good cause, in consideration of the great things Christ had done
for her. Much was forgiven her, therefore she loved much. She had shown her
affection to him while he lived, attended his doctrine, ministered to him of
her substance, Lu. 8:2, 3. It does not appear that she had any business now at
Jerusalem, but to wait upon him for the women were not bound to go up to the
feast, and probably she and others followed him the closer, as Elisha did
Elijah, now that they knew their Master would shortly be taken from
their head, 2 Ki. 2:1-6. The continued instances of her respect to him
at and after his death prove the sincerity of her love. Note, Love to Christ,
if it be cordial, will be constant. Her love to Christ was strong as
death, the death of the cross, for it stood by that; cruel as
the grave, for it made a visit to that, and was not deterred by its
terrors.
1. She came to the sepulchre, to wash the dead body with her
tears, for she went to the grave, to weep there, and to anoint
it with the ointment she had prepared. The grave is a house that
people do not care for making visits to. They that are free among the
dead are separated from the living; and it must be an
extraordinary affection to the person which will endear his grave to us. It is
especially frightful to the weak and timourous sex. Could she, that had not
strength enough to roll away the stone, pretend to such a
presence of mind as to enter the grave? The Jews' religion forbade them to
meddle any more than needs must with graves and dead bodies. In visiting
Christ's sepulchre she exposed herself, and perhaps the disciples, to the
suspicion of a design to steal him away; and what real service
could she do him by it? But her love answers these, and a thousand such
objections. Note, (1.) We must study to do honour to Christ in those things
wherein yet we cannot be profitable to him. (2.) Love to Christ will take off
the terror of death and the grave. If we cannot come to Christ but through that
darksome valley, even in that, if we love him, we shall fear no evil.
2. She came as soon as she could, for she came, (1.) Upon the first day
of the week, as soon as ever the sabbath was gone, longing, not
to sell corn and to set forth wheat (as Amos
8:5), but to be at the sepulchre. Those that love Christ will take the first
opportunity of testifying their respect to him. This was the first Christian
sabbath, and she begins it accordingly with enquiries after Christ. She had
spent the day before in commemorating the work of creation, and therefore
rested; but now she is upon search into the work of redemption, and therefore
makes a visit to Christ and him crucified. (2.) She came early, while
it was yet dark; so early did she set out. Note, Those who would seek
Christ so as to find him must seek him early; that is, [1.] Seek him
solicitously, with such a care as even breaks the sleep; be up early for fear
of missing him. [2.] Seek him industriously; we must deny ourselves and our own
repose in pursuit of Christ. [3.] Seek him betimes, early in our days, early
every day. My voice shalt thou hear in the morning. That day
is in a fair way to be well ended that is thus begun. Those that diligently
enquire after Christ while it is yet dark shall have such
light given them concerning him as shall shine more and more.
3. She found the stone taken away, which she had seen rolled to the
door of the sepulchre. Now this was, (1.) A surprise to her, for she
little expected it. Christ crucified is the fountain of life. His grave is one
of the wells of salvation; if we come to it in faith; though to a carnal heart
it be a spring shut up, we shall find the stone rolled away (as Gen. 29:10) and
free access to the comforts of it. Surprising comforts are the frequent
encouragements of early seekers. (2.) It was the beginning of a glorious
discovery; the Lord was risen, though she did not at first apprehend it so.
Note, [1.] Those that are most constant in their adherence to Christ, and most
diligent in their enquiries after him, have commonly the first and sweetest
notices of the divine grace. Mary Magdalene, who followed Christ to the last in
his humiliation, met him with the first in his exaltation. [2.] God ordinarily
reveals himself and his comforts to us by degrees; to raise our expectations
and quicken our enquiries.
II. Finding the stone taken away, she hastens back to Peter and John, who
probably lodged together at that end of the town, not far off, and acquaints
them with it: "They have taken the Lord out of the sepulchre, envying
him the honour of such a decent burying-place, and we know not where
they have laid him, nor where to find him, that we may pay him the
remainder of our last respects." Observe here, 1. What a notion Mary had
of the thing as it now appeared; she found the stone gone, looked into the
grave, and saw it empty. Now one would expect that the first thought that
offered itself would have been, Surely the Lord is risen; for whenever he had
told them that he should be crucified, which she had now lately seen
accomplished, he still subjoined in the same breath that the third day
he should rise again. Could she feel the great earthquake that
happened as she was coming to the sepulchre, or getting ready to come, and now
see the grave empty, and yet have no thought of the resurrection enter into her
mind? what, no conjecture, no suspicion of it? So it seems by the odd
construction she puts upon the removing of the stone, which was very far
fetched. Note, When we come to reflect upon our own conduct in a cloudy
and dark day, we shall stand amazed at our dulness and forgetfulness,
that we could miss of such thoughts as afterwards appear obvious, and how they
could be so far out of the way when we had occasion for them. She
suggested, They have taken away the Lord; either the chief
priests have taken him away, to put him in a worse place, or Joseph and
Nicodemus have, upon second thoughts, taken him away, to avoid the ill-will of
the Jews. Whatever was her suspicion, it seems it was a great vexation and
disturbance to her that the body was gone; whereas, if she had understood it
rightly, nothing could be more happy. Note, Weak believers often make that the
matter of their complaint which is really just ground of hope, and matter of
joy. We cry out that this and the other creature-comfort are taken away, and we
know not how to retrieve them, when indeed the removal of our temporal
comforts, which we lament, is in order to the resurrection of our spiritual
comforts, which we should rejoice in too. 2. What a narrative she made of it to
Peter and John. She did not stand poring upon the grief herself, but acquaints
her friends with it. Note, The communication of sorrows is one good improvement
of the communion of saints. Observe, Peter, though he had denied his Master,
had not deserted his Master's friends; by this appears the sincerity of his
repentance, that he associated with the disciple whom Jesus loved. And the
disciples' keeping up their intimacy with him as formerly, notwithstanding his
fall, teaches us to restore those with a spirit of meekness that have been
faulty. If God has received them upon their repentance, why should not we?
III. Peter and John go with all speed to the sepulchre, to satisfy themselves
of the truth of what was told them, and to see if they could make any further
discoveries, v. 3, 4. Some think that the other disciples were with Peter and
John when the news came; for they told these things to the eleven, Lu.
24:9. Others think that Mary Magdalene told her story only to Peter and John,
and that the other women told theirs to the other disciples; yet none of them
went to the sepulchre but Peter and John, who were two of the first three of
Christ's disciples, often distinguished from the rest by special favours. Note,
It is well when those that are more honoured than others with the privileges of
disciples are more active than others in the duty of disciples, more willing to
take pains and run hazards in a good work. 1. See here what use we should make
of the experience and observations of others. When Mary told them what she had
seen, they would not in this sense take her word, but would go and see with
their own eyes. Do others tell us of the comfort and benefit of ordinances? Let
us be engaged thereby to make trial of them. Come and see how good it is to
draw near to God. 2. See how ready we should be to share with our friends in their
cares and fears. Peter and John hastened to the sepulchre, that they might be
able to give Mary a satisfactory answer to her jealousies. We should not grudge
any pains we take for the succouring and comforting of the weak and timorous
followers of Christ. 3. See what haste we should make in a good work, and when
we are going on a good errand. Peter and John consulted neither their ease nor
their gravity, but ran to the sepulchre, that they might show the strength of
their zeal and affection, and might lose no time. If we are in the way of God's
commandments, we should run in that way. 4. See what a good thing it is to have
good company in a good work. Perhaps neither of these disciples would have
ventured to the sepulchre alone, but, being both together, they made no
difficulty of it. See Eccl. 4:9. 5. See what a laudable emulation it is among
disciples to strive which shall excel, which shall exceed, in that which is
good. It was no breach of ill manners for John, though the younger, to outrun
Peter, and get before him. We must do our best, and neither envy those that can
do better, nor despise those that do as they can, though they come behind. (1.)
He that got foremost in this race as the disciple whom Jesus loved in
a special manner, and who therefore in a special manner loved Jesus. Note,
Sense of Christ's love to us, kindling love in us to him again, will make us to
excel in virtue. The love of Christ will constrain us more than any thing to
abound in duty. (2.) He that was cast behind was Peter, who had denied his
Master, and was in sorrow and shame for it, and this clogged him as a weight;
sense of guilt cramps us, and hinders our enlargement in the service of God.
When conscience is offended we lose ground.
IV. Peter and John, having come to the sepulchre, prosecute the enquiry, yet
improve little in the discovery.
1. John went no further than Mary Magdalene had done. (1.) He had the curiosity
to look into the sepulchre, and saw it was empty. He stooped down, and looked
in. Those that would find the knowledge of Christ must stoop down, and
look in, must with a humble heart submit to the authority of divine revelation,
and must look wistly. (2.) Yet he had not courage to go into
the sepulchre. The warmest affections are not always accompanied with the
boldest resolutions; many are swift to run religion's race that are not stout
to fight her battles.
2. Peter, though he came last, went in first, and made a more exact discovery
than John had done, v. 6, 7. Though John outran him, he did not therefore turn
back, nor stand still, but made after him as fast as he could; and, while John
was with much caution looking in, he came, and with great courage went
into the sepulchre.
(1.) Observe here the boldness of Peter, and how God dispenses his gifts
variously. John could out-run Peter, but Peter could out-dare John. It is
seldom true of the same persons, what David says poetically of Saul and
Jonathan, that they were swifter than eagles, and yet stronger
than lions, 2 Sa. 1:23. Some disciples are quick, and they are useful
to quicken those that are slow; others are bold, and they are useful to
embolden those that are timorous; diversity of gifts, but one Spirit. Peter's
venturing into the sepulchre may teach us, [1.] That those who in good earnest
seek after Christ must not frighten themselves with bugbears and foolish
fancies: "There is a lion in the way, a ghost in the grave." [2.]
That good Christians need not be afraid of the grave, since Christ has lain in
it; for to them there is nothing in it frightful; it is not the pit of
destruction, nor are the worms in it never-dying worms. Let us therefore not
indulge, but conquer, the fear we are apt to conceive upon the sight of a dead
body, or being alone among the graves; and, since we must be dead and in the grave
shortly, let us make death and the grave familiar to us, as our near kindred,
Job 17:14. [3.] We must be willing to go through the grave to Christ; that way
he went to his glory, and so must we. If we cannot see God's face and live,
better die than never see it. See Job 19:25, etc.
(2.) Observe the posture in which he found things in the sepulchre. [1.] Christ
had left his grave-clothes behind him there; what clothes he appeared in to his
disciples we are not told, but he never appeared in his grave-clothes, as
ghosts are supposed to do; no, he laid them aside, First, Because
he arose to die no more; death was to have no more dominion over him, Rom. 6:9.
Lazarus came out with his grave-clothes on, for he was to use them again; but
Christ, rising to an immortal life, came out free from those
incumbrances. Secondly, because he was going to be clothed
with the robes of glory, therefore he lays aside these rags; in the heavenly
paradise there will be no more occasion for clothes than there was in the
earthly. The ascending prophet dropped his mantle. Thirdly, When
we arise from the death of sin to the life of righteousness, we must leave our
grave-clothes behind us, must put off all our corruptions. Fourthly, Christ
left those in the grave, as it were, for our use if the grave be a bed to the
saints, thus he hath sheeted that bed, and made it ready for them; and the
napkin by itself is of use for the mourning survivors to wipe away
their tears. [2.] The grave-clothes were found in very good order,
which serves for an evidence that his body was not stolen away while men slept.
Robbers of tombs have been known to take away the clothes and leave the body;
but none [prior to the practices of modern resurrectionists] ever took away the
body and left the clothes, especially when it was fine linen and new, Mk.
15:46. Any one would rather choose to carry a dead body in its clothes than
naked. Or, if those that were supposed to have stolen it would have left the
grave-clothes behind, yet it cannot be supposed they should find leisure to
fold up the linen.
(3.) See how Peter's boldness encouraged John; now he took heart and ventured
in (v. 8), and he saw and believed; not barely believed what
Mary said, that the body was gone (no thanks to him to believe what he
saw), but he began to believe that Jesus was risen to life again, though
his faith, as yet, was weak and wavering.
[1.] John followed Peter in venturing. It should seem, he durst not have gone
into the sepulchre if Peter had not gone in first. Note, It is good to be
emboldened in a good work by the boldness of others. The dread of difficulty
and danger will be taken off by observing the resolution and courage of others.
Perhaps John's quickness had made Peter run faster, and now Peter's boldness
makes John venture further, than otherwise either the one or the other would
have done; though Peter had lately fallen under the disgrace of being a
deserter, and John had been advanced to the honour of a confidant (Christ
having committed his mother to him), yet John not only associated with Peter,
but thought it no disparagement to follow him.
[2.] Yet, it should seem, John got the start of Peter in believing. Peter saw
and wondered (Lu. 24:12), but John saw and believed. A mind disposed to
contemplation may perhaps sooner receive the evidence of divine truth than a
mind disposed to action. But what was the reason that they were so slow of
heart to believe? The evangelist tells us (v. 9), as yet they knew not
the scripture, that is, they did not consider, and apply, and duly
improve, what they knew of the scripture, that he must rise again from
the dead. The Old Testament spoke of the resurrection of the Messiah;
they believed him to be the Messiah; he himself had often told them that,
according to the scriptures of the Old Testament, he should rise again; but
they had not presence of mind sufficient by these to explain the present
appearances. Observe here, First, How unapt the disciples
themselves were, at first, to believe the resurrection of Christ, which
confirms the testimony they afterwards gave with so much assurance concerning
it; for, by their backwardness to believe it, it appears that they were not
credulous concerning it, nor of those simple ones that believe every word. If
they had had any design to advance their own interest by it, they would
greedily have caught at the first spark of its evidence, would have raised and
supported one another's expectations of it, and have prepared the minds of
those that followed them to receive the notices of it; but we find, on the
contrary, that their hopes were frustrated, it was to them as a strange thing,
and one of the furthest things from their thoughts. Peter and John were so shy
of believing it at first that nothing less than the most convincing proof the
thing was capable of could bring them to testify it afterwards with so much
assurance. Hereby it appears that they were not only honest men, who would not
deceive others, but cautious men, who would not themselves be imposed
upon. Secondly, What was the reason of their slowness to
believe; because as yet they knew not the scripture. This
seems to be the evangelist's acknowledgment of his own fault among the rest; he
does not say, "For as yet Jesus had not appeared to them, had not shown
them his hands and his side," but, "As yet he had not opened
their understandings to understand the scripture" (Lu. 24:44,
45), for that is the most sure word of prophecy.
3. Peter and John pursued their enquiry no further, but desisted, hovering
between faith and unbelief (v. 10): The disciples went away, not
much the wiser, to their own home, pros heautous— to
their own friends and companions, the rest of the disciples to their
own lodgings, for homes they had none at Jerusalem. They went away, (1.) For
fear of being taken up upon suspicion of a design to steal away the body, or of
being charged with it now that it was gone Instead of improving their faith,
their care is to secure themselves, to shift for their own safety. In difficult
dangerous times it is hard even for good men to go on in their work with the
resolution that becomes them. (2.) Because they were at a loss, and knew not
what to do next, nor what to make of what they had seen; and therefore, not
having courage to stay at the grave, they resolve to go home, and wait till God
shall reveal even this unto them, which is an instance of
their weakness as yet. (3.) It is probable that the rest of the disciples were
together; to them they return, to make report of what they had discovered and
to consult with them what was to be done; and, probably, now they appointed
their meeting in the evening, when Christ came to them. It is observable that
before Peter and John came to the sepulchre an angel had appeared there, rolled
away the stone, frightened the guard, and comforted the women; as soon as they
were gone from the sepulchre, Mary Magdalene here sees two angels in the
sepulchre (v. 12), and yet Peter and John come to the sepulchre, and go into
it, and see none. What shall we make of this? Where were the angels when Peter
and John were at the sepulchre, who appeared there before and after? [1.]
Angels appear and disappear at pleasure, according to the orders and
instructions given them. They may be, and are really, where they are not
visibly; nay, it should seem, may be visible to one and not to another, at the
same time, Num. 22:23; 2 Ki. 6:17. How they make themselves visible, then
invisible, and then visible again, it is presumption for us to enquire; but
that they do so is plain from this story. [2.] This favour was shown to those
who were early and constant in their enquiries after Christ, and was the reward
of those that came first and staid last, but denied to those that made a
transient visit. [3.] The apostles were not to receive their instructions from
the angels, but from the Spirit of grace. See Heb. 2:5.
Verses 11-18
St. Mark tells us that Christ appeared first to Mary Magdalene (Mk. 16:9); that
appearance is here largely related; and we may observe,
I. The constancy and fervency of Mary Magdalene's affection to the Lord Jesus,
v. 11.
1. She staid at the sepulchre, when Peter and John were gone, because there her
Master had lain, and there she was likeliest to hear some tidings of him. Note,
(1.) Where there is a true love to Christ there will be a constant adherence to
him, and a resolution with purpose of heart to cleave to him. This good woman,
though she has lost him, yet, rather than seem to desert him, will abide by his
grave for his sake, and continue in his love even when she wants the comfort of
it. (2.) Where there is a true desire of acquaintance with Christ there will be
a constant attendance on the means of knowledge. See Hos. 6:2, 3, The
third day he will raise us up; and then shall we know the meaning of
that resurrection, if we follow on to know, as Mary here.
2. She staid there weeping, and these tears loudly bespoke her affection to her
Master. Those that have lost Christ have cause to weep; she wept at the
remembrance of his bitter sufferings; wept for his death, and the loss which
she and her friends and the country sustained by it; wept to think of returning
home without him; wept because she did not now find his body. Those that seek
Christ must seek him sorrowing (Lu. 2:48), must weep, not for
him, but for themselves.
3. As she wept, she looked into the sepulchre, that her eye
might affect her heart. When we are in search of something that we have lost we
look again and again in the place where we last left it, and expected to have
found it. She will look yet seven times, not knowing but that
at length she may see some encouragement. Note, (1.) Weeping must not hinder
seeking. Though she wept, she stooped down and looked in. (2.)
Those are likely to seek and find that seek with affection, that seek in tears.
II. The vision she had of two angels in the sepulchre, v. 12. Observe here,
1. The description of the persons she saw. They were two angels in
white, sitting (probably on some benches or ledges hewn out in the
rock) one at the head, and the other at the feet, of
the grave. Here we have,
(1.) Their nature. They were angels, messengers from heaven, sent on purpose,
on this great occasion, [1.] To honour the Son and to grace the solemnity of
his resurrection. Now that the Son of God was again to be brought into the
world, the angels have a charge to attend him, as they did at his birth, Heb.
1:6. [2.] To comfort the saints; to speak good words to those that were in
sorrow, and, by giving them notice that the Lord was risen, to prepare them for
the sight of him.
(2.) Their number: two, not a multitude of the
heavenly host, to sing praise, only two, to bear witness; for out of
the mouth of two witnesses this word would be established.
(3.) Their array: They were in white, denoting, [1.] Their
purity and holiness. The best of men standing before the angels,and
compared with them, are clothed in filthy garments (Zec. 3:3),
but angels are spotless; and glorified saints, when they come to be as the
angels, shall walk with Christ in white. [2.] Their glory, and
glorying, upon this occasion. The white in which they appeared represented the
brightness of that state into which Christ was now risen.
(4.) Their posture and place: They sat, as it were, reposing themselves in
Christ's grave; for angels, though they needed not a restoration, were obliged
to Christ for their establishment. These angels went into the grave, to teach
us not to be afraid of it, nor to think that our resting in it awhile will be
any prejudice to our immortality; no, matters are so ordered that the grave is
not much out of our way to heaven. It intimates likewise that angels are to be
employed about the saints, not only at their death, to carry their souls into
Abraham's bosom, but at the great day, to raise their bodies, Mt.
24:31. These angelic guards (and angels are called watchers Dan.
4:23), keeping possession of the sepulchre, when they had frightened away the
guards which the enemies had set, represents Christ's victory over the powers
of darkness, routing and defeating them. Thus Michael and his angels are more
than conquerors. Their sitting to face one another, one at his bed's head, the
other at his bed's feet, denotes their care of the entire body of Christ, his
mystical as well as his natural body, from head to foot; it may also remind us
of the two cherubim, placed one at either end of the mercy-seat, looking one at
another, Ex. 25:18. Christ crucified was the great propitiatory, at the head
and feet of which were these two cherubim, not with flaming swords, to keep us
from, but welcome messengers, to direct us to, the way of life.
2. Their compassionate enquiry into the cause of Mary Magdalene's grief (v.
13): Woman, why weepest thou? This question was, (1.) A rebuke
to her weeping: "Why weepest thou, when thou has cause to
rejoice?" Many of the floods of our tears would dry away before
such a search as this into the fountain of them. Why are thou cast
down? (2.) It was designed to show how much angels are concerned at
the griefs of the saints, having a charge to minister to them for their
comfort. Christians should thus sympathize with one another. (3.) It was only
to make an occasion of informing her of that which would turn her mourning into
rejoicing, would put off her sackcloth, and gird her with gladness.
3. The melancholy account she gives them of her present distress: Because
they have taken away the blessed body I came to embalm, and I
know not where they have laid it. The same story she had told, v. 2.
In it we may see, (1.) The weakness of her faith. If she had had faith as
a grain of mustard-seed, this mountain would have been removed; but we
often perplex ourselves needlessly with imaginary difficulties, which faith
would discover to us as real advantages. Many good people complain of the
clouds and darkness they are under, which are the necessary methods of grace for
the humbling of their souls, the mortifying of their sins, and the endearing of
Christ to them. (2.) The strength of her love. Those that have a true affection
for Christ cannot but be in great affliction when they have lost either the
comfortable tokens of his love in their souls or the comfortable opportunities
of conversing with him, and doing him honour, in his ordinances. Mary Magdalene
is not diverted from her enquiries by the surprise of the vision, nor satisfied
with the honour of it; but still she harps upon the same string: They
have taken away my Lord. A sight of angels and their smiles will not
suffice without a sight of Christ and God's smiles in him. Nay, the sight of
angels is but an opportunity of pursuing her enquiries after Christ. All creatures,
the most excellent, the most dear, should be used as means, and but as means,
to bring us into acquaintance with God in Christ. The angels asked her, Why
weepest thou? I have cause enough to weep, says she, for they
have taken away my Lord, and, like Micah, What have I more? Do
you ask, Why I weep? My beloved has withdrawn himself, and is gone. Note,
None know, but those who have experienced it, the sorrow of a deserted soul,
that has had comfortable evidences of the love of God in Christ, and hopes of
heaven, but has now lost them, and walks in darkness; such a wounded
spirit who can bear?
III. Christ's appearing to her while she was talking with the angels, and
telling them her case. Before they had given her any answer, Christ himself
steps in, to satisfy her enquiries, for God now speaketh to us by his Son; none
but he himself can direct us to himself. Mary would fain know where her Lord
is, and behold he is at her right hand. Note, 1. Those that will be content
with nothing short of a sight of Christ shall be put off with nothing less. He
never said to the soul that sought him, Seek in vain. "Is
it Christ that thou wouldest have? Christ thou shalt have." 2. Christ, in
manifesting himself to those that seek him, often outdoes their expectations.
Mary longs to see the dead body of Christ, and complains of the loss of that,
and behold she sees him alive. Thus he does for his praying people more than
they are able to ask or think. In this appearance of Christ to Mary observe,
(1.) How he did at first conceal himself from her.
[1.] He stood as a common person, and she looked upon him accordingly, v. 14.
She stood expecting an answer to her complaint from the angels; and either
seeing the shadow, or hearing the tread, of some person behind her, she turned
herself back from talking with the angels, and sees Jesus
himself standing, the very person she was looking for, and yet
she knew not that it was Jesus. Note, First, The Lord
is nigh unto them that are of a broken heart (Ps. 34:18), nearer than
they are aware. Those that seek Christ, though they do not see him, may yet be
sure he is not far from them. Secondly,Those that diligently seek
the Lord will turn every way in their enquiry after him. Mary turned
herself back, in hopes of some discoveries. Several of the ancients
suggest that Mary was directed to look behind her by the angels' rising up, and
doing their obeisance to the Lord Jesus, whom they saw before Mary did; and
that she looked back to see to whom it was they paid such a profound reverence.
But, if so, it is not likely that she would have taken him for the gardener;
rather, therefore, it was her earnest desire in seeking that made her turn
every way. Thirdly, Christ is often near his people, and they
are not aware of him. She knew not that it was Jesus; not that
he appeared in any other likeness, but either it was a careless transient look
she cast upon him, and, her eyes being full of care, she could not so well
distinguish, or they were holden, that she should not know him, as
those of the two disciples, Lu. 24:16.
[2.] He asked her a common question, and she answered him accordingly, v.
15.
First, The question he asked her was natural enough, and what any one
would have asked her: "Woman, why weepest thou? Whom seekest thou? What
business hast thou here in the garden so early? And what is all this noise and
ado for?" Perhaps it was spoken with some roughness, as Joseph spoke to
his brethren when he made himself strange, before he made himself known to
them. It should seem, this was the first word Christ spoke after his
resurrection: "Why weepest thou? I am risen." The
resurrection of Christ has enough in it to ally all our sorrows, to check the
streams, and dry up the fountains, of our tears. Observe here, Christ takes
cognizance, 1. Of his people's griefs, and enquires, Why weep you? He
bottles their tears, and records them in his book. 2. Of his people's cares and
enquires, Whom seek you, and what would you have? When he
knows they are seeking him, yet he will know it from them; they must tell him
whom they seek.
Secondly, The reply she made him is natural enough; she does not give
him a direct answer, but, as if she should say, "Why do you banter me, and
upbraid me with my tears? You know why I weep, and whom I seek;" and
therefore, supposing him to be the gardener, the person
employed by Joseph to dress and keep his garden, who, she thought, was come
thither thus early to his work, she said, Sir, if thou hast carried him
hence, pray tell me where thou hast laid him, and I will take
him away. See here, 1. The error of her understanding. She supposed
our Lord Jesus to be the gardener, perhaps because he asked what authority she
had to be there. Note, Troubled spirits, in a cloudy and dark day, are apt to
misrepresent Christ to themselves, and to put wrong constructions upon the
methods of his providence and grace. 2. The truth of her affection. See how her
heart was set upon finding Christ. She puts the question to every one she
meets, like the careful spouse, Saw you him whom my soul loveth? She
speaks respectfully to a gardener, and calls him Sir, in hopes
to gain some intelligence from him concerning her beloved. When she speaks of
Christ, she does not name him; but, If thou have borne him hence, taking
it for granted that this gardener was full of thoughts concerning this Jesus as
well as she, and therefore could not but know whom she meant. Another evidence
of the strength of her affection was that, wherever he was laid, she would
undertake to remove him. Such a body, with such a weight of spices about it,
was much more than she could pretend to carry; but true love thinks it can do
more than it can, and makes nothing of difficulties. She supposed this gardener
grudged that the body of one that was ignominiously crucified should have the honour
to be laid in his master's new tomb, and that therefore he had removed it to
some sorry place, which he thought fitter for it. Yet Mary does not threaten to
tell his master, and get him turned out of his place for it; but undertakes to
find out some other sepulchre, to which he might be welcome. Christ needs not
to stay where he is thought a burden.
(2.) How Christ at length made himself known to her, and, by a pleasing
surprise, gave her infallible assurances of his resurrection. Joseph at length
said to his brethren, I am Joseph. So Christ here to Mary
Magdalene, now that he is entered upon his exalted state. Observe,
[1.] How Christ discovered himself to this good woman that was seeking him in
tears (v. 16): Jesus saith unto her, Mary. It was said with an
emphasis, and the air of kindness and freedom with which he was wont to speak
to her. Now he changed his voice, and spoke like himself, not like the
gardener. Christ's way of making himself known to his people is by his word,
his word applied to their souls, speaking to them in particular. When those
whom God knew by name in the counsels of his love (Ex.
33:12) are called by name in the efficacy of his grace,
then he reveals his Son in them as in Paul (Gal. 1:16), when
Christ called to him by name, Saul, Saul. Christ's sheep
know his voice, ch. 10:4. This one word, Mary, was
like that to the disciples in the storm, It is I. Then the
word of Christ does us good when we put our names into the precepts and
promises. "In this Christ calls to me, and speaks to me."
[2.] How readily she received this discovery. When Christ said, "Mary,
dost thou not know me? are you and I grown such strangers?" she was
presently aware who it was, as the spouse (Cant. 2:8), It is the voice
of my beloved. She turned herself, and said, Rabboni, My
Master. It might properly be read with an interrogation, "Rabboni?
Is it my master? Nay, but is it indeed?" Observe, First, The
title of respect she gives Him: My Master; didaskale—a
teaching master. The Jews called their doctors Rabbies, great
men. Their critics tell us that Rabbon was with them a more
honourable title than Rabbi; and therefore Mary chooses that,
and adds a note of appropriation, My great Master. Note,
Notwithstanding the freedom of communion which Christ is pleased to admit us to
with himself, we must remember that he is our Master, and to
be approached with a godly fear. Secondly, With what
liveliness of affection she gives this title to Christ. She turnedfrom
the angels, whom she had in her eye, to look unto Jesus. We must take off our
regards from all creatures, even the brightest and best, to fix them upon
Christ, from whom nothing must divert us, and with whom nothing must interfere.
When she thought it had been the gardener, she looked another
way while speaking to him; but now that she knew the voice of Christ she
turned herself. The soul that hears Christ's voice, and is turned to
him, calls him, with joy and triumph, My Master. See with what
pleasure those who love Christ speak of his authority over them. My Master,
my great Master.
[3.] The further instructions that Christ gave her (v. 17): "Touch
me not, but go and carry the news to the disciples."
First, He diverts her from the expectation of familiar society and
conversation with him at this time: Touch me not, for I am not yet
ascended. Mary was so transported with the sight of her dear Master
that she forgot herself, and that state of glory into which he was now
entering, and was ready to express her joy by affectionate embraces of him,
which Christ here forbids at this time. 1. Touch me not thus
at all, for I am to ascend to heaven. He bade the disciples touch him, for the
confirmation of their faith; he allowed the women to take hold of his feet, and
worship him (Mt. 28:9); but Mary, supposing that he was risen, as Lazarus was,
to live among them constantly, and converse with them freely as he had done,
upon that presumption was about to take hold of his hand with her usual
freedom. This mistake Christ rectified; she must believe him, and adore him, as
exalted, but must not expect to be familiar with him as formerly. See 2 Co.
5:16. He forbids her to dote upon his bodily presence, to set her heart on
this, or expect its continuance, and leads her to the spiritual converse and
communion which she should have with him after he was ascended to his Father;
for the greatest joy of his resurrection was that it was a step towards his
ascension. Mary thought, now that her Master was risen, he would presently set
up a temporal kingdom, such as they had long promised themselves.
"No," says Christ, "touch me not, with any such thought; think
not to lay hold on me, so as to detain me here; for, though I am not
yet ascended, go to my brethren, and tell them, I am to ascend." As
before his death, so now after his resurrection, he still harps upon this, that
he was going away, was no more in the world; and therefore
they must look higher than his bodily presence, and look further than the
present state of things. 2. "Touch me not, do not stay to
touch me now, stay not now to make any further enquiries, or give any further
expressions of joy, for I am not yet ascended, I shall not
depart immediately, it may as well be done another time; the best service thou
canst do now is to carry the tidings to the disciples; lose no time therefore,
but go away with all speed." Note, Public service ought to be preferred
before private satisfaction. It is more blessed to give than to
receive. Jacob must let an angel go, when the day breaks, and it is
time for him to look after his family. Mary must not stay to talk with her
Master, but must carry his message; for it is a day of good tidings, which she
must not engross the comfort of, but hand it to others. See that story, 2 Ki.
7:9.
Secondly, He directs her what message to carry to his disciples: But
go to my brethren, and tell them, not only that I am risen (she could
have told them that of herself, for she had seen him), but that I
ascend. Observe,
a. To whom this message is sent: Go to my brethren with
it; for he is not ashamed to call them so. (1.) He was now entering upon his
glory, and was declared to be the Son of God with greater power than
ever, yet he owns his disciples as his brethren, and expresses himself with
more tender affection to them than before; he had called them friends, but
never brethren till now. Though Christ be high, yet he is not haughty.
Notwithstanding his elevation, he disdains not to own his poor relations. (b.)
His disciples had lately carried themselves very disingenuously towards him; he
had never seen them together since they all forsook him and fled, when
he was apprehended; justly might he now have sent them an angry message:
"Go to yonder treacherous deserters, and tell them, I will never trust
them any more, or have any thing more to do with them." No, he forgives,
he forgets, and does not upbraid.
b. By whom it is sent: by Mary Magdalene, out of whom had been
cast seven devils, yet now thus favoured. This was her reward for her
constancy in adhering to Christ, and enquiring after him; and a tacit rebuke to
the apostles, who had not been so close as she was in attending on the dying
Jesus, nor so early as she was in meeting the rising Jesus; she becomes an
apostle to the apostles.
c. What the message itself is: I ascend to my Father. Two
full breasts of consolation are here in these words:—
(a.) Our joint-relation to God, resulting from our union with Christ, is
an unspeakable comfort. Speaking of that inexhaustible spring of light, life,
and bliss, he says, He is my Father, and our Father; my God, and your
God. This is very expressive of the near relation that subsists
between Christ and believers: he that sanctifieth, and those that are
sanctified, are both one; for they agree in one, Heb. 2:11. Here we
have such an advancement of Christians, and such a condescension of Christ, as
bring them very near together, so admirably well is the matter contrived, in
order to their union. [a.] It is the great dignity of believers
that the Father of our Lord Jesus Christ is, in him, their
Father. A vast difference indeed there is between the respective
foundations of the relation; he is Christ's Father by eternal generation, ours
by a gracious adoption; yet even this warrants us to call him, as Christ
did, Abba, Father. This gives a reason why Christ called them
brethren, because his Father was their Father. Christ was now ascending to
appear as an advocate with the Father—with his Father, and
therefore we may hope he will prevail for any thing—with our Father, and
therefore we may hope he will prevail for us. [b.] It is the great
condescension of Christ that he is pleased to own the believer's God for his
God: My God, and your God; mine, that he may be yours; the God
of the Redeemer, to support him (Ps. 89:26), that he might be the God of the
redeemed, to save them. The summary of the new covenant is that God will
be to us a God; and therefore Christ being the surety and head of the
covenant, who is primarily dealt with, and believers only through him as his
spiritual seed, this covenant-relation fastens first upon him, God becomes his
God, and so ours; we partaking of a divine nature, Christ's Father is our
Father; and, he partaking of the human nature, our God is his God.
(b.) Christ's ascension into heaven, in further prosecution of his
undertaking for us, is likewise an unspeakable comfort: "Tell them I must
shortly ascend; that is the next step I am to take." Now this was intended
to be, [a.] A word of caution to these disciples, not to expect the
continuance of his bodily presence on earth, nor the setting up of his temporal
kingdom among men, which they dreamed of. "No, tell them, I am risen, not
to stay with them, but to go on their errand to heaven." Thus those who
are raised to a spiritual life, in conformity to Christ's resurrection, must reckon
that they rise to ascend; they are quickened with Christ that they may
sit with him in heavenly places, Eph. 2:5, 6. Let them not think that
this earth is to be their home and rest; no, being born from heaven, they are
bound for heaven; their eye and aim must be upon another world, and this must
be ever upon their hearts, I ascend, therefore must I seek things above. [b.]
A word of comfort to them, and to all that shall believe in him through
their word; he was then ascending, he is now ascended to his
Father, and our Father. This was his advancement; he ascended to
receive those honours and powers which were to be the recompence of his
humiliation; he says it with triumph, that those who love him may rejoice. This
is our advantage; for he ascended as a conqueror, leading captivity
captive for us (Ps. 68:18), he ascended as our forerunner, to
prepare a place for us, and to be ready to receive us. This message
was like that which Joseph's brethren brought to Jacob concerning him (Gen.
45:26), Joseph is yet alive, and not only so, vivit
imo, et in senatum venit—he lives, and comes into the senate too; he is
governor over all the land of Egypt; all power is his.
Some make those words, I ascend to my God and your God, to
include a promise of our resurrection, in the virtue of Christ's resurrection;
for Christ had proved the resurrection of the dead from these words, I
am the God of Abraham, Mt. 22:32. So that Christ here insinuates,
"As he is my God, and hath therefore raised me, so he is your God, and
will therefore raise you, and be your God, Rev. 21:3. Because I live,
you shall live also. I now ascend, to honour my God, and you shall
ascend to him as your God.
IV. Here is Mary Magdalene's faithful report of what she had seen and heard to
the disciples (v. 18): She came and told the disciples, whom
she found together, that she had seen the Lord. Peter and John
had left her seeking him carefully with tears, and would not stay to seek him
with her; and now she comes to tell them that she had found him, and to rectify
the mistake she had led them into by enquiring after the dead body, for now she
found it was a living body and a glorified one; so that she found what she
sought, and, what was infinitely better, she had joy in her sight of the Master
herself, and was willing to communicate of her joy, for she knew it would be
good news to them. When God comforts us, it is with this design, that we may
comfort others. And as she told them what she had seen, so also what she had
heard; she had seen the Lord alive, of which this was a token (and a good token
it was) that he had spoken these things unto her as a message
to be delivered to them, and she delivered it faithfully. Those that are
acquainted with the word of Christ themselves should communicate their
knowledge for the good of others, and not grudge that others should know as
much as they do.
Verses 19-25
The infallible proof of Christ's resurrection was his showing himself
alive, Acts 1:3. In these verses, we have an account of his first
appearance to the college of the disciples, on the day on which he rose. He had
sent them the tidings of his resurrection by trusty and credible messengers;
but to show his love to them, and confirm their faith in him, he came himself,
and gave them all the assurances they could desire of the truth of it, that
they might not have it by hearsay only, and at second hand, but might
themselves be eye-witnesses of his being alive, because they must attest it to
the world, and build the church upon that testimony. Now observe here,
I. When and where this appearance was, v. 19. It was the same day that
he rose, being the first day of the week, the day after the
Jewish sabbath, at a private meeting of the disciples, ten of them, and some
more of their friends with them, Lu. 24:33.
There are three secondary ordinances (as I may call them) instituted by our
Lord Jesus, to continue in his church, for the support of it, and for the due
administration of the principal ordinances—the word, sacraments, and prayer;
these are, the Lord's day, solemn assemblies, and standing ministry. The mind
of Christ concerning each of these is plainly intimated to us in these verses;
of the first two, here, in the circumstances of this appearance, the other v.
21. Christ's kingdom was to be set up among men, immediately upon his
resurrection; and accordingly we find the very day he arose, though but a day
of small things, yet graced with those solemnities which should help to keep up
a face of religion throughout all the ages of the church.
1. Here is a Christian sabbath observed by the disciples, and owned by our Lord
Jesus. The visit Christ made to his disciples was on the first day of
the week. And the first day of the week is (I think) the only day of
the week, or month, or year, that is ever mentioned by number in all the New
Testament; and this is several times spoken of as a day religiously observed.
Though it was said here expressly (v. 1) that Christ arose on the first
day of the week, and it might have been sufficient to say here (v.
19), he appeared the same day at evening; yet, to put an honour upon the day,
it is repeated, being the first day of the week; not that the
apostles designed to put honour upon the day (they were yet in doubt concerning
the occasion of it), but God designed to put honour upon it, by ordering it
that they should be altogether, to receive Christ's first visit on that day.
Thus, in effect, he blessed and sanctified that day, because in it the Redeemer
rested.
2. Here is a Christian assembly solemnized by the disciples, and also owned by
the Lord Jesus. Probably the disciples met here for some religious exercise, to
pray together; or, perhaps, they met to compare notes, and consider whether
they had sufficient evidence of their Master's resurrection, and to consult
what was now to be done, whether they should keep together or scatter; they met
to know one another's minds, strengthen one another's hands, and concert proper
measures to be taken in the present critical juncture. This meeting was
private, because they durst not appear publicly, especially in a body. They met
in a house, but they kept the door shut, that they might not be seen together,
and that no one might come among them but such as they knew; for they feared
the Jews, who would prosecute the disciples as criminals, that they might seem
to believe the lie they would deceive the world with, that his disciples
came by night, and stole him away. Note, (1.) The disciples of Christ,
even in difficult times, must not forsake the assembling of themselves
together, Heb. 10:25. Those sheep of the flock were scattered in
the storm; but sheep are sociable, and will come together again. It is no new
thing for the assemblies of Christ's disciples to be driven into corners, and
forced into the wilderness, Rev. 12:14; Prov. 28:12. (2.) God's people have
been often obliged to enter into their chambers, and shut their doors, as
here, for fear of the Jews. Persecution is allotted them, and
retirement from persecution is allowed them; and then where shall we look for
them but in dens and caves of the earth. It is a real grief,
but no real reproach, to Christ's disciples, thus to abscond.
II. What was said and done in this visit Christ made to his disciples, and his
interview between them. When they were assembled, Jesus came among them, in his
own likeness, yet drawing a veil over the brightness of his body, now begun to
be glorified, else it would have dazzled their eyes, as in his transfiguration.
Christ came among them, to give them a specimen of the performance of his
promise, that, where two or three are gathered together in his name, he
will be in the midst of them. He came, though the doors were
shut. This does not at all weaken the evidence of his having a real
human body after his resurrection; though the doors were shut, he knew how to
open them without any noise, and come in so that they might not hear him, as
formerly he had walked on the water, and yet had a true body. It is a comfort
to Christ's disciples, when their solemn assemblies are reduced to privacy,
that no doors can shut out Christ's presence from them. We have five things in
this appearance of Christ:—
(1.) His kind and familiar salutation of his disciples: He said, Peace
be unto you. This was not a word of course, though commonly used so at
the meeting of friends, but a solemn, uncommon benediction, conferring upon
them all the blessed fruits and effects of his death and resurrection. The
phrase was common, but the sense was now peculiar. Peace be unto you is
as much as, All good be to you, all peace always by all means. Christ had left
them his peace for their legacy, ch. 14:27. By the death of the testator the
testament was become of force, and he was now risen from the dead, to prove the
will, and to be himself the executor of it. Accordingly, he here makes prompt
payment of the legacy: Peace be unto you.His speaking peace makes
peace, creates the fruit of the lips, peace; peace with God,
peace in your own consciences, peace with one another; all this peace be with
you; not peace with the world, but peace in Christ. His sudden appearing
in the midst of them when they were full of doubts concerning
him, full of fears concerning themselves, could not but put them into some
disorder and consternation, the noise of which waves he stills with this
word, Peace be unto you.
(2.) His clear and undeniable manifestation of himself to them, v. 20. And here
observe,
[1.] The method he took to convince them of the truth of his resurrection, They
now saw him alive whom multitudes had seen dead two or three days before. Now
the only doubt was whether this that they saw alive was the same individual
body that had been seen dead; and none could desire a further proof that it was
so than the scars or marks of the wounds in the body. Now, First, The
marks of the wounds, and very deep marks (though without any pain or soreness),
remained in the body of the Lord Jesus even after his resurrection, that they
might be demonstrations of the truth of it. Conquerors glory in the marks of
their wounds. Christ's wounds were to speak on earth that it was he himself,
and therefore he arose with them; they were to speak in heaven, in the
intercession he must ever live to make, and therefore he ascended with them,
and appeared in the midst of the throne, a Lamb as it had been slain,
and bleeding afresh, Rev. 5:6. Nay, it should seem, he will come again
with his scars, that they may look on him whom they pierced. Secondly,These
marks he showed to his disciples, for their conviction. They had not only the
satisfaction of seeing him look with the same countenance, and hearing him
speak with the same voice they had been so long accustomed to, Sic
oculos, sic ille manus, sic ora, ferebat—Such were his gestures, such his eyes
and hands! but they had the further evidence of these peculiar marks:
he opened his hands to them, that they might see the marks of the wounds on
them; he opened his breast, as the nurse hers to the child, to show them the
wound there. Note, The exalted Redeemer will ever show himself open-handed and
open-hearted to all his faithful friends and followers. When Christ manifests
his love to believers by the comforts of his Spirit, assures them that because
he lives they shall live also, then he shows them his hands
and his side.
[2.] The impression it made upon them, and the good it did them. First, They
were convinced that they saw the Lord: so was their faith confirmed. At first,
they thought they saw an apparition only, a phantasm; but now they knew it was
the Lord himself. Thus many true believers, who, while they were weak, feared
their comforts were but imaginary, afterwards find them, through grace, real
and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly,
Then they were glad; that which strengthened their faith raised their
joy; believing they rejoice. The evangelist seems to write it
with somewhat of transport and triumph. Then! then! were the disciples
glad, when they saw the Lord, If it revived the spirit of
Jacob to hear that Joseph was yet alive, how would it
revive the heart of these disciples to hear that Jesus is again alive? It is
life from the dead to them. Now that word of Christ was fulfilled (ch.
16:22), I will see you again, and your heart shall rejoice. This
wiped away all tears from their eyes. Note, A sight of Christ will gladden the
heart of a disciple at any time; the more we see of Christ, the more we shall
rejoice in him; and our joy will never be perfect till we come where we
shall see him as he is.
(3.) The honourable and ample commission he gave them to be his agents in the
planting of his church, v. 21. Here is,
[1.] The preface to their commission, which was the solemn repetition of the
salutation before: Peace be unto you. This was intended,
either, First, To raise their attention to the commission he
was about to give them. The former salutation was to still the tumult of their
fear, that they might calmly attend to the proofs of his resurrection; this was
to reduce the transport of their joy, that they might sedately hear what he had
further to say to them; or, Secondly, To encourage them to
accept of the commission he was giving them. Though it would involve them in a
great deal of trouble, yet he designed their honour and comfort in it, and, in
the issue, it would be peace to them. Gideon received his commission with this
word, Peace be unto thee, Jdg. 6:22, 23. Christ is our Peace;
if he is with us, peace is to us. Christ was now sending the disciples to
publish peace to the world (Isa. 52:7), and he here not only confers it upon
them for their own satisfaction, but commits it to them as a trust to be by
them transmitted to all the sons of peace, Lu. 10:5, 6.
[2.] The commission itself, which sounds very great: As my Father hath
sent me, even so send I you.
First, It is easy to understand how Christ sent them; he appointed
them to go on with his work upon earth, and to lay out themselves for the
spreading of his gospel, and the setting up of his kingdom, among men. He sent
them authorized with a divine warrant, armed with a divine power,—sent them as
ambassadors to treat of peace, and as heralds to proclaim it,—sent them as
servants to bid to the marriage. Hence they were called apostles—men
sent.
Secondly, But how Christ sent them as the Father sent him is not so
easily understood; certainly their commissions and powers were infinitely
inferior to his; but, 1. Their work was of the same kind with his, and they
were to go on where he left off. They were not sent to be priests and kings,
like him, but only prophets. As he was sent to bear witness to the truth, so
were they; not to be mediators of the reconciliation, but only preachers and
publishers of it. Was he sent, not to be ministered to, but to
minister? not to do his own will, but the will of him that sent him? not to
destroy the law and the prophets, but to fill them up? So were they.
As the Father sent him to the lost sheep of the house of Israel, so
he sent them into all the world. 2. He had a power to send them equal to that
which the Father had to send him. Here the force of the comparison seems to
lie. By the same authority that the Father sent me do I send you. This proves
the Godhead of Christ; the commissions he gave were of equal authority with
those which the Father gave, and as valid and effectual to all intents and
purposes, equal with those he gave to the Old-Testament prophets in visions.
The commissions of Peter and John, by the plain word of Christ, are as good as
those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay,
equal with that which was given to the Mediator himself for his work. Had he an
incontestable authority, and an irresistible ability, for his work? so had they
for theirs. Or thus, As the Father hath sent me is, as it
were, the recital of his power; by virtue of the authority given him as a
Mediator, he gave authority to them, as his ministers, to act for him, and in
his name, with the children of men; so that those who received them, or
rejected them, received or rejected him, and him that sent him, ch. 13:20.
(4.) The qualifying of them for the discharge of the trust reposed in them by
their commission (v. 22): He breathed on them, and said, Receive ye the
Holy Ghost. Observe,
[1.] The sign he used to assure them of, and affect them with, the gift he was
now about to bestow upon them: He breathed on them; not only
to show them, by this breath of life, that he himself was really alive, but to
signify to them the spiritual life and power which they should receive from him
for all the services that lay before them. Probably he breathed upon them all
together, not upon each severally and, though Thomas was not with them, yet the
Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num.
11:26. Christ here seems to refer to the creation of man at first, by the
breathing of the breath of life into him (Gen. 2:7), and to intimate that he
himself was the author of that work, and that the spiritual life and strength
of ministers and Christians are derived from him, and depend upon him, as much
as the natural life of Adam and his seed. As the breath of the Almighty gave
life to man and began the old world, so the breath of the mighty Saviour gave
life to his ministers, and began a new world, Job 33:4. Now this intimates to
us, First, That the Spirit is the breath of Christ, proceeding
from the Son. The Spirit, in the Old Testament, is compared to breath
(Eze. 37:9), Come, O breath; but the New Testament tells us it
is Christ's breath. The breath of God is put for the power of
his wrath (Isa. 11:4; 30:33); but the breath of Christ signifies the power of
his grace; the breathing of threatenings is changed into the breathings of love
by the mediation of Christ. Our words are uttered by our breath, so the word of
Christ is spirit and life. The word comes from the Spirit, and
the Spirit comes along with the word. Secondly, That the
Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the
laying on of hands, those hands being first lifted up in prayer, for they could
only beg this blessing, and carry it as messengers; but Christ conferred the
Holy Ghost by breathing, for he is the author of the gift, and from him it
comes originally. Moses could not give his Spirit, God did it (Num. 11:17); but
Christ did it himself.
[2.] The solemn grant he made, signified by this sign, Receive ye the
Holy Ghost, in part now, as an earnest of what you shall further
receive not many days hence." They now received more of
the Holy Ghost than they had yet received. Thus spiritual blessings are given
gradually; to him that has shall be given. Now that Jesus began to be glorified
more of the Spirit began to be given: see ch. 7:39. Let us see what is
contained in this grant. First, Christ hereby gives them
assurance of the Spirit's aid in their future work, in the execution of the
commission now given them: "I send you, and you shall
have the Spirit to go along with you." Now the Spirit of the Lord
rested upon them to qualify them for all the services that lay before
them. Whom Christ employs he will clothe with his Spirit, and furnish with all
needful powers. Secondly, He hereby gives them experience of
the Spirit's influences in their present case. He had shown them his hands and
his side, to convince them of the truth of his resurrection; but the plainest
evidences will not of themselves work faith, witness the infidelity of the
soldiers, who were the only eye-witnesses of the resurrection.
"Therefore receive ye the Holy Ghost, to work faith in
you, and to open your understandings." They were now in danger of the
Jews: "Therefore receive ye the Holy Ghost, to work courage in you."
What Christ said to them he says to all true believers, Receive ye the
Holy Ghost, Eph. 1:13. What Christ gives we must receive, must submit
ourselves and our whole souls to the quickening, sanctifying, influences of the
blessed Spirit-receive his motions, and comply with them—receive his powers and
make use of them: and those who thus obey this word as a precept shall have the
benefit of it as a promise; they shall receive the Holy Ghost as the guide of
their way and the earnest of their inheritance.
(5.) One particular branch of the power given them by their commission
particularized (v. 23): "Whosesoever sins you remit, in
the due execution of the powers you are entrusted with, they are remitted to
them, and they may take the comfort of it; and whosesoever sins you retain, that
is, pronounce unpardoned and the guilt of them bound on, they are
retained, and the sinner may be sure of it, to his sorrow." Now
this follows upon their receiving the Holy Ghost; for, if they had not had an
extraordinary spirit of discerning, they had not been fit to be entrusted with
such an authority; for, in the strictest sense, this is a special commission to
the apostles themselves and the first preachers of the gospel, who could
distinguish who were in the gall of bitterness and bond of iniquity, and
who were not. By virtue of this power, Peter struck Ananias and Sapphira dead,
and Paul struck Elymas blind. Yet it must be understood as a general charter to
the church and her ministers, not securing an infallibility of judgment to any
man or company of men in the world, but encouraging the faithful stewards of
the mysteries of God to stand to the gospel they were sent to preach, for that
God himself will stand to it. The apostles, in preaching remission, must begin
at Jerusalem, though she had lately brought upon herself the guilt of Christ's
blood: "Yet you may declare their sins remitted upon gospel terms."
And Peter did so, Acts 2:38; 3:19. Christ, being risen for our justification,
sends his gospel heralds to proclaim the jubilee begun, the act of indemnity
now passed; and by this rule men shall be judged, ch. 12:48; Rom. 2:16; Jam.
2:12. God will never alter this rule of judgment, nor vary from it; those whom
the gospel acquits shall be acquitted, and those whom the gospel condemns shall
be condemned, which puts immense honour upon the ministry, and should put
immense courage into ministers. Two ways the apostles and ministers of Christ
remit and retain sin, and both as having authority:—[1.] By sound doctrine.
They are commissioned to tell the world that salvation is to be had upon gospel
terms, and no other, and they shall find God will say Amen to
it; so shall their doom be. [2.] By a strict discipline, applying the general
rule of the gospel to particular persons. "Whom you admit into communion
with you, according to the rules of the gospel, God will admit into communion
with himself; and whom you cast out of communion as impenitent, and obstinate
in scandalous and infectious sins, shall be bound over to the righteous
judgment of God."
III. The incredulity of Thomas, when the report of this was made to him, which
introduced Christ's second appearance.
1. Here is Thomas's absence from this meeting, v. 24. He is said to be one
of the twelve, one of the college of the apostles, who, though now
eleven, had been twelve, and were to be so again. They were but eleven, and one
of them was missing: Christ's disciples will never be all together till the
general assembly at the great day. Perhaps it was Thomas's unhappiness that he
was absent—either he was not well, or had not notice; or perhaps it was his sin
and folly—either he was diverted by business or company, which he preferred
before this opportunity, or he durst not come for fear of the Jews; and
he called that his prudence and caution which was his cowardice. However, by
his absence he missed the satisfaction of seeing his Master risen, and of
sharing with the disciples in their joy upon that occasion. Note, Those know
not what they lose who carelessly absent themselves from the stated solemn
assemblies of Christians.
2. The account which the other disciples gave him of the visit their Master had
made them, v. 25. The next time they saw him they said unto him, with
joy enough, We have seen the Lord; and no doubt they related
to him all that had passed, particularly the satisfaction he had given them by
showing them his hands and his side. It seems, though Thomas was then from
them, he was not long from them; absentees for a time must not be condemned as
apostates for ever: Thomas is not Judas. Observe with what exultation and
triumph they speak it: "We have seen the Lord, the most
comfortable sight we ever saw." This they said to Thomas, (1.) To upbraid
him with his absence: "We have seen the Lord, but thou
hast not." Or rather, (2.) To inform him: "We have seen the
Lord, and we wish thou hadst been here, to see him too, for thou
wouldest have seen enough to satisfy thee." Note, The disciples of Christ
should endeavour to build up one another in their most holy faith, both
by repeating what they have heard to those that were absent, that they may hear
it at second hand, and also by communicating what they have experienced. Those
that by faith have seen the Lord, and tasted that he is gracious, should tell
others what God has done for their souls; only let boasting be excluded.
3. The objections Thomas raised against the evidence, to justify himself in his
unwillingness to admit it. "Tell me not that you have seen the Lord alive;
you are too credulous; somebody has made fools of you. For my part, except
I shall not only see in his hands the print of the nails, but
put my finger into it, and thrust my hand into the wound in
his side, I am resolved I will not believe." Some,
by comparing this with what he said (ch. 11:16; 14:5), conjecture him to have
been a man of a rough, morose temper, apt to speak peevishly; for all good
people are not alike happy in their temper. However, there was certainly much
amiss in his conduct at this time. (1.) He had either not heeded, or not duly
regarded, what Christ had so often said, and that too according to the Old
Testament, that he would rise again the third day; so that he
ought to have said, He is risen, though he had not seen him,
nor spoken with any that had. (2.) He did not pay a just deference to the testimony
of his fellow-disciples, who were men of wisdom and integrity, and ought to
have been credited. He knew them to be honest men; they all ten of them
concurred in the testimony with great assurance; and yet he could not persuade
himself to say that their record was true. Christ had chosen
them to be his witnesses of this very thing to all nations; and yet Thomas, one
of their own fraternity, would not allow them to be competent witnesses, nor
trust them further than he could see them. It was not, however, their veracity
that he questioned, but their prudence; he feared they were too credulous. (3.)
He tempted Christ, and limited the Holy One of Israel, when he
would be convinced by his own method, or not at all. He could not be sure that
the print of the nails, which the apostles told him they had seen, would admit
the putting of his finger into it, or the wound in his side the thrusting in of
his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties
up his faith to this evidence. Either he will be humoured, and have his fancy
gratified, or he will not believe; see Mt. 16:1; 27:42. (4.) The open avowal of
this in the presence of the disciples was an offence and discouragement to
them. It was not only a sin, but a scandal. As one coward makes many, so does
one believer, one sceptic, making his brethren's heart to faint like
his heart, Deu. 20:8. Had he only thought this evil, and then laid his
hand upon his mouth, to suppress it, his error had remained with himself; but
his proclaiming his infidelity, and that so peremptorily, might be of ill
consequence to the rest, who were as yet but weak and wavering.
Verses 26-31
We have here an account of another appearance of Christ to his disciples, after
his resurrection, when Thomas was now with them. And concerning this we may
observe,
I. When it was that Christ repeated his visit to his disciples: After
eight days, that day seven-night after he rose, which must therefore
be, as that was, the first day of the week.
1. He deferred his next appearance for some time, to show his disciples that he
was not risen to such a life as he had formerly lived, to converse constantly
with them but was as one that belonged to another world, and visited this only
as angels do, now and then, when there was occasion. Where Christ was during
these eight days, and the rest of the time of his abode on earth, it is folly
to enquire, and presumption to determine. Wherever he was, no doubt angels
ministered unto him. In the beginning of his ministry he had been forty
days unseen, tempted by the evil spirit, Mt. 4:1, 2. And now in the beginning
of his glory he was forty days, for the most part unseen, attended by good
spirits.
2. He deferred it so long as seven days. And why so? (1.) That he might put a
rebuke upon Thomas for his incredulity. He had neglected the former meeting of
the disciples; and, to teach him to prize those seasons of grace better for the
future, he cannot have such another opportunity for several days. He that slips
one tide must stay a good while for another. A very melancholy week, we have
reason to think Thomas had of it, drooping, and in suspense, while the other
disciples were full of joy; and it was owing to himself and his own folly. (2.)
That he might try the faith and patience of the rest of the disciples. They had
gained a great point when they were satisfied that they had seen the
Lord. Then were the disciples glad; but he would try whether
they could keep the ground they had got, when they saw no more of him for some
days. And thus he would gradually wean them from his bodily presence, which
they had doted and depended too much upon. (3.) That he might put an honour
upon the first day of the week, and give a plain intimation of his will, that
it should be observed in his church as the Christian sabbath, the weekly day of
holy rest and holy convocations. That one day in seven should be religiously
observed was an appointment from the beginning, as old as innocency; and that
in the kingdom of the Messiah the first day of the week should be that solemn
day this was indication enough, that Christ on that day once and again met his
disciples in a religious assembly. It is highly probable that in his former
appearance to them he appointed them that day seven-night to be together again,
and promised to meet them; and also that he appeared to them every first day of
the week, besides other times, during the forty days. The religious observance
of that day has been thence transmitted down to us through every age of the
church. This therefore is the day which the Lord has made.
II. Where, and how, Christ made them this visit. It was at Jerusalem, for the
doors were shut now, as before, for fear of the Jews. There they staid, to keep
the feast of unleavened bread seven days, which expired the day before this;
yet they would not set out on their journey to Galilee on the first day of the
week, because it was the Christian sabbath, but staid till the day after. Now
observe, 1. That Thomas was with them; though he had withdrawn himself once,
yet not a second time. When we have lost one opportunity, we should give the
more earnest heed to lay hold on the next, that we may recover our losses. It
is a good sign if such a loss whet our desires, and a bad sign if it cool them.
The disciples admitted him among them, and did not insist upon his believing
the resurrection of Christ, as they did, because as yet it was but darkly
revealed; they did not receive him to doubtful disputation, but bade him
welcome to come and see. But observe, Christ did not appear to Thomas, for his
satisfaction, till he found him in society with the rest of his disciples,
because he would countenance the meetings of Christians and ministers, for
there will he be in the midst of them. And, besides, he would
have all the disciples witnesses of the rebuke he gave to Thomas, and yet
withal of the tender care he had of him. 2. That Christ came in
among them, and stood in the midst, and they all knew him, for
he showed himself now, just as he had shown himself before (v. 19), still the
same, and no changeling. See the condescension of our Lord Jesus. The gates of
heaven were ready to be opened to him, and there he might have been in the
midst of the adorations of a world of angels; yet, for the benefit of his
church, he lingered on earth, and visited the little private meetings of his
poor disciples, and is in the midst of them. 3. He saluted them all in a
friendly manner, as he had done before; he said, Peace be unto you. This
was no vain repetition, but significant of the abundant and assured peace which
Christ gives, and of the continuance of his blessings upon his people, for
they fail not, but are new every morning, new
every meeting.
III. What passed between Christ and Thomas at this meeting; and that only is
recorded, though we may suppose he said a great deal to the rest of them. Here
is,
1. Christ's gracious condescension to Thomas, v. 27. He singled him out from
the rest, and applied himself particularly to him: "Reach hither
thy finger, and, since thou wilt have it so, behold my hands, and
satisfy thy curiosity to the utmost about the print of the nails; reach
hither thy hand, and, if nothing less will convince thee, thrust
it into my side." Here we have, (1.) An implicit rebuke of
Thomas's incredulity, in the plain reference which is here had to what Thomas
had said, answering it word for word, for he had heard it, though unseen; and
one would think that his telling him of it should put him to the blush. Note,
There is not an unbelieving word on our tongues, no, nor thought in our minds,
at any time, but it is known to the Lord Jesus. Ps. 78:21. (2.) An express
condescension to this weakness, which appears in two things:—[1.] That he
suffers his wisdom to be prescribed to. Great spirits will not be dictated to
by their inferiors, especially in their acts of grace; yet Christ is pleased
here to accommodate himself even to Thomas's fancy in a needless thing, rather
than break with him, and leave him in his unbelief. He will not break
the bruised reed, but, as a good shepherd, gathers that which
was driven away, Eze. 34:16. We ought thus to bear the
infirmities of the weak, Rom. 15:1, 2. [2.] He suffers his wounds to
be raked into, allows Thomas even to thrust his hand into his side, if then at
last he would believe. Thus, for the confirmation of our faith, he has
instituted an ordinance on purpose to keep his death in remembrance, though it
was an ignominious, shameful death, and one would think should rather have been
forgotten, and no more said of it; yet, because it was such an evidence of his
love as would be an encouragement to our faith, he appoints the memorial of it
to be celebrated. And in that ordinance where in we show the Lord's
death we are called, as it were, to put our finger into the
print of the nails. Reach hither thy hand to him, who reacheth forth
his helping, inviting, giving hand to thee.
It is an affecting word with which Christ closes up what he had to say to
Thomas: Be not faithless but believing; meµ ginou apistos—do
not thou become an unbeliever; as if he would have been sealed up
under unbelief, had he not yielded now. This warning is given to us all: Be
not faithless; for, if we are faithless, we are Christless and
graceless, hopeless and joyless; let us therefore say, Lord, I believe,
help thou my unbelief.
2. Thomas's believing consent to Jesus Christ. He is now ashamed of his
incredulity, and cries out, My Lord and my God,v. 28. We are not
told whether he did put his finger into the print of the nails; it should seem,
he did not, for Christ says (v. 29), Thou hast seem, and believed; seeing
sufficed. And now faith comes off a conqueror, after a struggle with unbelief.
(1.) Thomas is now fully satisfied of the truth of Christ's resurrection—that
the same Jesus that was crucified is now alive, and this is he. His slowness
and backwardness to believe may help to strengthen our faith; for hereby it
appears that the witnesses of Christ's resurrection, who attested it to the
world, and pawned their lives upon it, were not easy credulous men, but
cautious enough, and suspended their belief of it till they saw the utmost
evidence of it they could desire. Thus out of the eater came forth
meat.
(2.) He therefore believed him to be Lord and God, and we are to believe him
so. [1.] We must believe his deity—that he is God; not a man made God, but God
made man, as this evangelist had laid down his thesis at first, ch. 1:1. The
author and head of our holy religion has the wisdom, power, sovereignty, and
unchangeableness of God, which was necessary, because he was to be not only the
founder of it, but the foundation of it for its constant support, and the
fountain of life for its supply. [2.] His mediation—that he is Lord, the one
Lord, 1 Co. 8:6; 1 Tim. 2:5. He is sufficiently authorized, as
pleni-potentiary, to settle the great concerns that lie between God and man, to
take up the controversy which would inevitably have been our ruin, and to
establish the correspondence that was necessary to our happiness; see Acts
2:36; Rom. 14:9.
(3.) He consented to him as his Lord and his God. In faith there must be the
consent of the will to gospel terms, as well as the assent of the understanding
to gospel truths. We must accept of Christ to be that to us which the Father
hath appointed him. My Lord refers to Adonai—my
foundation and stay; my God to Elohim—my prince and judge. God
having constituted him the umpire and referee, we must approve the choice, and
entirely refer ourselves to him. This is the vital act of faith, He is mine,
Cant. 2:16.
(4.) He made an open profession of this, before those that had been the
witnesses of his unbelieving doubts. He says it to Christ, and, to complete the
sense, we must read it, Thou art my Lord and my God; or,
speaking to his brethren, This is my Lord and my God. Do we
accept of Christ as our Lord God? We must go to him, and tell
him so, as David (Ps. 16:2), deliver the surrender to him as our act
and deed, tell others so, as those that triumph in our relation to
Christ: This is my beloved. Thomas speaks with an ardency of
affection, as one that took hold of Christ with all his might, My Lordand my
God.
3. The judgment of Christ upon the whole (v. 29): "Thomas because
thou hast seen me, thou hast believed, and it is well thou art brought
to it at last upon any terms; but blessed are those that have not seen,
and yet have believed." Here,
(1.) Christ owns Thomas a believer. Sound and sincere believers, though they be
slow and weak, shall be graciously accepted of the Lord Jesus. Those who have
long stood it out, if at last they yield, shall find him ready to forgive. No
sooner did Thomas consent to Christ than Christ gives him the comfort of it,
and lets him know that he believes.
(2.) He upbraids him with his former incredulity. He might well be ashamed to
think, [1.] That he had been so backward to believe, and came so slowly to his
own comforts. Those that in sincerity have closed with Christ see a great deal
of reason to lament that they did not do it sooner. [2.] That it was not
without much ado that he was brought to believe at last: "If thou hadst
not seen me alive, thou wouldst not have believed;" but if no evidence
must be admitted but that of our own senses, and we must believe nothing but
what we ourselves are eye-witnesses of, farewell all commerce and conversation.
If this must be the only method of proof, how must the world be converted to
the faith of Christ? He is therefore justly blamed for laying so much stress
upon this.
(3.) He commends the faith of those who believe upon easier terms. Thomas, as a
believer, was truly blessed; but rather blessed are those that have not
seen. It is not meant of not seeing the objects of faith (for these
are invisible, Heb. 11:1; 2 Co. 4:18), but the motives of faith—Christ's
miracles, and especially his resurrection; blessed are those that see not these,
and yet believe in Christ. This may look, either backward, upon the
Old-Testament saints, who had not seen the things which they saw, and yet
believed the promise made unto the father, and lived by that faith; or forward,
upon those who should afterwards believe, the Gentiles, who had never seen
Christ in the flesh, as the Jews had. This faith is more laudable and
praise-worthy than theirs who saw and believed; for, [1.] It evidences a better
temper of mind in those that do believe. Not to see and yet to believe argues
greater industry in searching after truth, and greater ingenuousness of mind in
embracing it. He that believes upon that sight has his resistance conquered by
a sort of violence; but he that believes without it, like the Bereans, is more
noble. [2.] It is a greater instance of the power of divine grace. The less
sensible the evidence is the more does the work of faith appear to be the
Lord's doing. Peter is blessed in his faith, because flesh and blood have not
revealed it to him, Mt. 16:17. Flesh and blood contribute more to their faith
that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot
quotes a saying of one of the rabbin, "That one proselyte is more
acceptable to God than all the thousands of Israel that stood before mount
Sinai; for they saw and received the law, but a proselyte sees not, and yet
receives it."
IV. The remark which the evangelist makes upon his narrative, like an historian
drawing towards a conclusion, v. 30, 31. And here,
1. He assures us that many other things occurred, which were all worthy to be
recorded, but are not written in the book: many signs. Some
refer this to all the signs that Jesus did during his whole life, all the
wondrous words he spoke, and all the wondrous works he did. But it seems rather
to be confined to the signs he did after his resurrection, for these were in
the presence of the disciples only, who are here spoken of, Acts 10:41. Divers
of his appearances are not recorded, as appears, 1 Co. 15:5-7. See Acts 1:3.
Now, (1.) We may here improve this general attestation, that there were other
signs, many others, for the confirmation of our faith; and, being added to the
particular narratives, they very much strengthen the evidence. Those that
recorded the resurrection of Christ were not put to fish for evidence, to take
up such short and scanty proofs as they could find, and make up the rest with
conjecture. No, they had evidence enough and to spare, and more witnesses to
produce than they had occasion for. The disciples, in whose presence these
other signs were done, were to be preachers of Christ's resurrection to others,
and therefore it was requisite they should have proofs of it ex
abundanti—in abundance, that they might have a strong consolation, who
ventured life and all upon it. (2.) We need not ask why they were not all
written, or why not more than these, or others than these; for it is enough for
us that so it seemed good to the Holy Spirit, by whose inspiration this was
given. Had this history been a mere human composition, it had been swelled with
a multitude of depositions and affidavits, to prove the contested truth of
Christ's resurrection and long argument drawn up for the demonstration of it;
but, being a divine history, the penmen write with a noble security, relating
what amounted to a competent proof, sufficient to convince those that were
willing to be taught and to condemn those that were obstinate in their
unbelief; and, if this satisfy not, more would not. Men produce all they have
to say, that they may gain credit; but God does not, for he can give faith. Had
this history been written for the entertainment of the curious, it would have
been more copious, or every circumstance would have brightened and embellished
the story; but it was written to bring men to believe, and enough is said to
answer that intention, whether men will hear or whether they will forbear.
2. He instructs us in the design of recording what we do find here (v. 31):
"These accounts are given in this and the following chapter, that
you might believe upon these evidences; that you might believe that
Jesus is the Christ, the Son of God, declared with power to be so by his
resurrection."
(1.) Here is the design of those that wrote the gospel. Some write books for
their diversion, and publish them for their profit or applause, others to
oblige the Athenian humour, others to instruct the world in arts and sciences
for their secular advantage; but the evangelists wrote without any view of
temporal benefit to themselves or others, but to bring men to Christ and
heaven, and, in order to this, to persuade men to believe; and for this they
took the most fitting methods, they brought to the world a divine revelation,
supported with its due evidences.
(2.) The duty of those that read and hear the gospel. It is their duty to
believe, to embrace, the doctrine of Christ, and that record given concerning
him 1 Jn. 5:11. [1.] We are here told what the great gospel truth is which we
are to believe—that Jesus is that Christ, that Son of
God. First, That he is the Christ, the person who, under the title of
the Messiah, was promised to, and expected by, the Old-Testament saints, and
who, according to the signification of the name, is anointedof God
to be a prince and a Saviour. Secondly, That he is the Son of
God; not only as Mediator (for then he had not been greater than Moses, who was
a prophet, intercessor, and lawgiver), but antecedent to his being the
Mediator; for if he had not been a divine person, endued with the power of God
and entitled to the glory of God, he had not been qualified for the
undertaking-not fit either to do the Redeemer's work or to wear the Redeemer's
crown. [2.] What the great gospel blessedness is which we are to hope for—That
believing we shall have life through his name. This is, First, To
direct our faith; it must have an eye to the life, the crown of life, the tree
of life set before us. Life through Christ's name, the life proposed in the
covenant which is made with us in Christ, is what we must propose to ourselves
as the fulness of our joy and the abundant recompence of all our services and
sufferings. Secondly, To encourage our faith, and invite us to
believe. Upon the prospect of some great advantage, men will venture far; and
greater advantage there cannot be than that which is offered by the words
of this life, as the gospel is called, Acts 5:20. It includes both
spiritual life, in conformity to God and communion with him, and eternal life,
in the vision and fruition of him. Both are through Christ's name, by his merit
and power, and both indefeasibly sure to all true believers.
John 21 NLT
1 Later, Jesus appeared again to the
disciples beside the Sea of Galilee. This is how it happened.
2 Several of the disciples were
there—Simon Peter, Thomas (nicknamed the Twin), Nathanael from Cana in Galilee,
the sons of Zebedee, and two other disciples.
3 Simon Peter said, “I’m going fishing.”
“We’ll come, too,” they all said. So they went out in the boat, but they caught
nothing all night.
4 At dawn Jesus was standing on the beach,
but the disciples couldn’t see who he was.
5 He called out, “Fellows, have you caught
any fish?” “No,” they replied.
6 Then he said, “Throw out your net on the
right-hand side of the boat, and you’ll get some!” So they did, and they
couldn’t haul in the net because there were so many fish in it.
7 Then the disciple Jesus loved said to
Peter, “It’s the Lord!” When Simon Peter heard that it was the Lord, he put on
his tunic (for he had stripped for work), jumped into the water, and headed to
shore.
8 The others stayed with the boat and
pulled the loaded net to the shore, for they were only about a hundred yards
from shore.
9 When they got there, they found
breakfast waiting for them—fish cooking over a charcoal fire, and some
bread.
10 “Bring some of the fish you’ve just
caught,” Jesus said.
11 So Simon Peter went aboard and dragged
the net to the shore. There were 153 large fish, and yet the net hadn’t
torn.
12 “Now come and have some breakfast!”
Jesus said. None of the disciples dared to ask him, “Who are you?” They knew it
was the Lord.
13Then Jesus served them the bread and the
fish.
14 This was the third time Jesus had
appeared to his disciples since he had been raised from the dead.
15 After breakfast Jesus asked Simon Peter,
“Simon son of John, do you love me more than these? ” “Yes, Lord,” Peter
replied, “you know I love you.” “Then feed my lambs,” Jesus told him.
16 Jesus repeated the question: “Simon son
of John, do you love me?” “Yes, Lord,” Peter said, “you know I love you.” “Then
take care of my sheep,” Jesus said.
17 A third time he asked him, “Simon son of
John, do you love me?” Peter was hurt that Jesus asked the question a third
time. He said, “Lord, you know everything. You know that I love you.” Jesus
said, “Then feed my sheep.
18 “I tell you the truth, when you were
young, you were able to do as you liked; you dressed yourself and went wherever
you wanted to go. But when you are old, you will stretch out your hands, and
others will dress you and take you where you don’t want to go.”
19 Jesus said this to let him know by what
kind of death he would glorify God. Then Jesus told him, “Follow me.”
20 Peter turned around and saw behind them
the disciple Jesus loved—the one who had leaned over to Jesus during supper and
asked, “Lord, who will betray you?”
21 Peter asked Jesus, “What about him,
Lord?”
22 Jesus replied, “If I want him to remain
alive until I return, what is that to you? As for you, follow me.”
23 So the rumor spread among the community
of believers that this disciple wouldn’t die. But that isn’t what Jesus said at
all. He only said, “If I want him to remain alive until I return, what is that
to you?”
24 This disciple is the one who testifies
to these events and has recorded them here. And we know that his account of
these things is accurate.
25 Jesus also did many other things. If
they were all written down, I suppose the whole world could not contain the
books that would be written.
End of the book of John.
John 21 Bible Commentary
Matthew Henry Bible Commentary (complete)
<<
John 20 | John 21 | Introduction
to Acts >>
(Read all of John 21)
Complete Concise
The evangelist seemed to have concluded his history with the foregoing chapter;
but (as St. Paul sometimes in his epistles), new matter occurring, he begins
again. He had said that there were many other signs which Jesus did for the
proof of his resurrection. And in this chapter he mentions one of these many,
which was Christ's appearance to some of his disciples at the sea of Tiberias,
in which we have an account, I. How he discovered himself to them as they were
fishing, filled their net, and then very familiarly came and dined with them
upon what they had caught (v. 1-14). II. What discourse he had with Peter after
dinner, 1. Concerning himself (v. 15-19). 2. Concerning John (v. 20-23). III.
The solemn conclusion of this gospel (v. 24, 25). It is strange that any should
suppose that this chapter was added by some other hand, when it is expressly
said (v. 24) that the disciple whom Jesus loved is he which testifieth of these
things.
Verses 1-14
We have here an account of Christ's appearance to his disciples at the sea of
Tiberias. Now, 1. Let us compare this appearance with those that went
before, In those Christ showed himself to his disciples when they were
met in a solemn assembly (it should seem, for religious worship) upon a Lord's
day, and when they were all together, perhaps expecting his appearing; but in
this he showed himself to some of them occasionally, upon a week-day, when they
were fishing, and little thought of it. Christ has many ways of making himself
known to his people usually in his ordinances, but sometimes by his Spirit he
visits them when they are employed in common business, as the shepherds who
were keeping their flocks by night (Lu. 2:8), even so here
also, Gen. 16:13. 2. Let us compare it with that which followed at the
mountain in Galilee, where Christ had appointed them to meet him, Mat. 28:16.
Thitherward they moved as soon as the days of unleavened bread were over, and
disposed of themselves as they saw fit, till the time fixed for this interview,
or general rendezvous. Now this appearance was while they were waiting for
that, that they might not be weary of waiting. Christ is often better than his
word, but never worse, often anticipates and outdoes the believing expectations
of his people, but never disappoints them. As to the particulars of the story,
we may observe,
I. Who they were to whom Christ now showed himself (v. 2): not to all the
twelve, but to seven of them only. Nathanael is mentioned as one of them, whom
we have not met with since, ch. 1. But some think he was the same with
Bartholomew, one of the twelve. The two not named are supposed to be Philip of
Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the
disciples of Christ to be much together; not only in solemn religious
assemblies, but in common conversation, and about common business. Good
Christians should by this means both testify and increase their affection to,
and delight in, each other, and edify one another both by discourse and
example. 2. Christ chose to manifest himself to them when they were together;
not only to countenance Christian society, but that they might be joint
witnesses of the same matter of fact, and so might corroborate one another's
testimony. Here were seven together to attest this, on which some observe that
the Roman law required seven witnesses to a testament. 3. Thomas was one of
them, and is named next to Peter, as if he now kept closer to the meetings of
the apostles than ever. It is well if losses by our neglects make us more
careful afterwards not to let opportunities slip.
II. How they were employed, v. 3. Observe,
1. Their agreement to go a fishing. They knew not well what to do with
themselves. For my part, says Peter, I will go a fishing; We will go
with thee then, say they, for we will keep together. Though commonly
two of a trade cannot agree, yet they could. Some think they did amiss in
returning to their boats and nets, which they had left; but then Christ would
not have countenanced them in it with a visit. It was rather commendable in
them; for they did it, (1.) To redeem time, and not be idle. They were not yet
appointed to preach the resurrection of Christ. Their commission was in the drawing,
but not perfected. The hour for entering upon action was to come. It is
probable that their Master had directed them to say nothing of his resurrection
till after his ascension, nay, not till after the pouring out of the Spirit,
and then they were to begin at Jerusalem. Now, in the mean time, rather than do
nothing, they would go a fishing; not for recreation, but for business. It is
an instance of their humility. Though they were advanced to be sent of Christ,
as he was of the Father, yet they did not take state upon them, but
remembered the rock out of which they were hewn. It is an
instance likewise of their industry, and bespeaks them good husbands of their
time. While they were waiting, they would not be idling. Those who would give
an account of their time with joy should contrive to fill up the vacancies of
it, to gather up the fragments of it. (2.) That they might help to maintain
themselves and not be burdensome to any. While their Master was with them those
who ministered to him were kind to them; but now that the bridegroom
was taken from them they must fast in those days, and
therefore their own hands, as Paul's, must minister to their
necessities and for this reason Christ asked them, Have you
any meat? This teaches us with quietness to work and eat our
own bread.
2. Their disappointment in their fishing. That night they caught nothing,
though, it is probable, they toiled all night, as Lu. 5:5. See
the vanity of this world; the hand of the diligent often returns empty. Even
good men may come short of desired success in their honest undertakings. We may
be in the way of our duty, and yet not prosper. Providence so ordered it that
all that night they should catch nothing, that the miraculous draught of fishes
in the morning might be the more wonderful and the more acceptable. In those
disappointments which to us are very grievous God has often designs that are
very gracious. Man has indeed a dominion over the fish of the sea, but
they are not always at his beck; God only knows the paths of the sea, and
commands that which passeth through them.
III. After what manner Christ made himself known to them. It is said (v.
1), He showed himself. His body, though a true and real body,
was raised, as ours will be, a spiritual body, and so was visible only when he
himself was pleased to make it so; or, rather, came and removed so quickly that
it was here or there in an instant, in a moment, in the twinkling of an
eye. Four things are observable in the appearance of Christ to them:—
1. He showed himself to them seasonably (v. 4): When the morning was
now come, after a fruitless night's toil, Jesus stood on the
shore. Christ's time of making himself known to his people is when
they are most at a loss. When they think they have lost themselves, he will let
them know that they have not lost him. Weeping may endure for a night;
but joy comes, if Christ comes, in the morning. Christ
appeared to them, not walking upon the water, because,
being risen from the dead, he was not to be with them as he
had been; but standing upon the shore, because now they were
to make towards him. Some of the ancients put this significancy upon it, that
Christ, having finished his work, was got through a stormy sea, a sea of blood,
to a safe and quiet shore, where he stood in triumph; but the disciples, having
their work before them, were yet at sea, in toil and peril. It is a comfort to
us, when our passage is rough and stormy, that our Master is at shore, and we
are hastening to him.
2. He showed himself to them gradually. The disciples, though they had been
intimately acquainted with him, knew not,all at once, that
it was Jesus. Little expecting to see him there, and not looking
intently upon him, they took him for some common person waiting the arrival of
their boat, to buy their fish. Note, Christ is often nearer to us than we think
he is, and so we shall find afterwards, to our comfort.
3. He showed himself to them by an instance of his pity, v. 5. He called to
them, Children, paidia—"Lads, have you any
meat? Have you caught any fish?" Here, (1.) The compellation is
very familiar; he speaks unto them as unto his sons, with the care and
tenderness of a father: Children. Though he had now entered
upon his exalted state, he spoke to his disciples with as much kindness and
affection as ever. They were not children in age, but they were his children,
the children which God had given him. (2.) The question is very kind: Have
you any meat? He asks as a tender father concerning his children
whether they be provided with that which is fit for them, that if they be not,
he may take care for their supply. Note, The Lord is for the body, 1
Co. 6:13. Christ takes cognizance of the temporal wants of his people, and has
promised them not only grace sufficient, but food convenient. Verily
they shall be fed, Ps. 27:3. Christ looks into the cottages of the
poor, and asks, Children, have you any meat? thereby inviting
them to open their case before him, and by the prayer of faith to make
their requests known to him: and then let them be careful for
nothing; for Christ takes care of them, takes care for them. Christ
has herein set us an example of compassionate concern for our brethren. There
are many poor householders disabled for labour, or disappointed in it, that are
reduced to straits, whom the rich should enquire after thus, Have you
any meat? For the most necessitous are commonly the least clamorous.
To this question the disciples gave a short answer, and, some think, with an
air of discontent and peevishness. They said, No; not giving
him any such friendly and respectful title as he had given them. So short do
the best come in their returns of love to the Lord Jesus. Christ put the
question to them, not because he did not know their wants, but because he would
know them from them. Those that would have supplies from
Christ must own themselves empty and needy.
4. He showed himself to them by an instance of his power; and this perfected
the discovery (v. 6): he ordered them to cast the net on the right side
of the ship, the contrary side to what they had been casting it on;
and then they, who were going home empty-handed, were enriched with a great
draught of fishes. Here we have, (1.) The orders Christ gave them, and the
promise annexed to those orders: Cast the net there in such a
place, and you shall find. He from whom nothing is hid, no,
not the inhabitants under the waters (Job 26:5), knew on what
side of the ship the shoal of fishes was, and to that side he directs them.
Note, Divine providence extends itself to things most minute and contingent; and
they are happy that know how to take hints thence in the conduct of their
affairs, and acknowledge it in all their ways. (2.) Their obedience of these
orders, and the good success of it. As yet they knew not that it was
Jesus; however, they were willing to be advised by any body, and did
not bid this supposed stranger mind his own business and not meddle with
theirs, but took his counsel; in being thus observant of strangers, they were
obedient to their Master unawares. And it sped wonderfully well; now they had a
draught that paid them for all their pains. Note, Those that are humble,
diligent, and patient (though their labours may be crossed) shall be crowned;
they sometimes live to see their affairs take a happy turn, after many
struggles and fruitless attempts. There is nothing lost by observing Christ's
orders. Those are likely to speed well that follow the rule of the word, the
guidances of the Spirit, and the intimations of Providence; for this is casting
the net on the right side of the ship. Now the draught of fishes may
be considered, [1.] As a miracle in itself: and so it was designed to prove
that Jesus Christ was raised in power, though sown in
weakness, and that all things were put under his feet, the
fishes of the sea not excepted. Christ manifests himself to his people
by doing that for them which none else can do, and things which they
looked not for. [2.] As a mercy to them; for the seasonable and
abundant supply of their necessities. When their ingenuity and industry failed
them, the power of Christ came in opportunely for their relief; for he would
take care that those who had left all for him should not want any good thing.
When we are most at a loss, Jehovah—jireh. [3.] As the
memorial of a former mercy, with which Christ had formerly recompensed Peter
for the loan of his boat, Lu. 5:4, etc. This miracle nearly resembled that, and
could not but put Peter in mind of it, which helped him to improve this; for
both that and this affected him much, as meeting him in his own element, in his
own employment. Latter favours are designed to bring to mind former favours,
that eaten bread may not be forgotten. [4.] As a mystery, and very significant
of that work to which Christ was now with an enlarged commission sending them
forth. The prophets had been fishing for souls, and caught nothing, or very
little; but the apostles, who let down the net at Christ's word, had wonderful
success. Many were the children of the desolate, Gal. 4:27.
They themselves, in pursuance of their former mission, when they were first
made fishers of men, had had small success in comparison with
what they should now have. When, soon after this, three thousand were converted
in one day, then the net was cast on the right side of the ship. It
is an encouragement to Christ's ministers to continue their diligence in their
work. One happy draught, at length, may be sufficient to repay many years of
toil at the gospel net.
IV. How the disciples received this discovery which Christ made of himself, v.
7, 8, where we find,
1. That John was the most intelligent and quick-sighted disciple. He whom Jesus
loved was the first that said, It is the Lord; for those whom
Christ loves he will in a special manner manifest himself to: his secret is
with his favourites. John had adhered more closely to his Master in his
sufferings than any of them: and therefore he has a clearer eye and a more
discerning judgment than any of them, in recompence for his constancy. When
John was himself aware that it was the Lord, he communicated his knowledge to those
with him; for this dispensation of the Spirit is given to every one to
profit withal. Those that know Christ themselves should endeavor to
bring others acquainted with him; we need not engross him, there is enough in
him for us all. John tells Peter particularly his thoughts, that it was the
Lord, knowing he would be glad to see him above any of them. Though Peter had
denied his Master, yet, having repented, and being taken into the communion of
the disciples again, they were as free and familiar with him as ever.
2. That Peter was the most zealous and warm-hearted disciple; for as soon as he
heard it was the Lord (for which he took John's word) the ship could not hold
him, nor could he stay till the bringing of it to shore, but into the sea he
throws himself presently, that he might come first to Christ. (1.) He showed
his respect to Christ by girding his fisher's coat about him
that he might appear before his Master in the best clothes he had, and to
rudely rush into his presence, stripped as he was to his waistcoat and drawers,
because the work he was about was toilsome, and he was resolved to take pains
in it. Perhaps the fisher's coat was made of leather, or oil-cloth, and would
keep out wet; and he girt it to him that he might make the best of his way
through the water to Christ, as he used to do after his nets, when he was
intent upon his fishing. (2.) He showed the strength of his affection to
Christ, and his earnest desire to be with him, by casting himself into the sea;
and either wading or swimming to shore, to come to him. When he walked upon the
water to Christ (Mt. 14:28, 29), it was said, He came down out of the
ship deliberately; but here it is said, He cast himself into
the sea with precipitation; sink or swim, he would show his good-will
and aim to be with Jesus. "If Christ suffer me," thinks he, "to
drown, and come short of him, it is but what I deserve for denying him."
Peter had had much forgiven, and made it appear he loved much by his
willingness to run hazards, and undergo hardships, to come to him. Those that
have been with Jesus will be willing to swim through a stormy sea, a sea of
blood, to come to him. And it is a laudable contention amongst Christ's
disciples to strive who shall be first with him.
3. That the rest of the disciples were careful and honest hearted. Though they
were not in such a transport of zeal as to throw themselves into the sea, like
Peter, yet they hastened in the boat to the shore, and made the best of their
way (v. 8): The other disciples, and John with them, who had
first discovered that it was Christ, came slowly, yet they came to Christ. Now
here we may observe, (1.) How variously God dispenses his gifts. Some excel, as
Peter and John; are very eminent in gifts and graces, and are thereby
distinguished from their brethren; others are but ordinary disciples, that mind
their duty, and are faithful to him, but do nothing to make themselves
remarkable; and yet both the one and the other, the eminent and the obscure,
shall sit down together with Christ in glory; nay, and perhaps the last
shall be first. Of those that do excel, some, like John, are eminently
contemplative, have great gifts of knowledge, and serve the church with them;
others, like Peter, are eminently active and courageous, are strong, and do
exploits, and are thus very serviceable to their generation. Some are useful as
the church's eyes, others as the church's hands, and all for the good of the
body. (2.) What a great deal of difference there may be between some good
people and others in the way of their honouring Christ, and yet both accepted
of him. Some serve Christ more in acts of devotion, and extraordinary
expressions of a religious zeal; and they do well, to the Lord they do
it. Peter ought not to be censured for casting himself into the sea,
but commended for his zeal and the strength of his affection; and so must those
be who, in love to Christ, quit the world, with Mary, to sit at his
feet. But others serve Christ more in the affairs of the world. They
continue in that ship, drag the net, and bring the fish to shore, as the other
disciples here; and such ought not to be censured as worldly, for they, in
their place, are as truly serving Christ as the other, even in serving tables.
If all the disciples had done as Peter did, what had become of their fish and
their nets? And yet if Peter had done as they did we had wanted this instance
of holy zeal. Christ was well pleased with both, and so must we be. (3.) That
there are several ways of bringing Christ's disciples to shore to him from off
the sea of this world. Some are brought to him by a violent death, as the
martyrs, who threw themselves into the sea, in their zeal for Christ; others
are brought to him by a natural death, dragging the net, which is less
terrible; but both meet at length on the safe and quiet shore with Christ.
V. What entertainment the Lord Jesus gave them when they came ashore.
1. He had provision ready for them. When they came to land, wet and cold, weary
and hungry, they found a good fire there to warm them and dry them, and fish
and bread, competent provision for a good meal. (1.) We need not be curious in
enquiring whence this fire, and fish, and bread, came, any more than whence the
meat came which the ravens brought to Elijah. He that could multiply the loaves
and fishes that were could make new ones if he pleased, or turn stones into
bread, or send his angels to fetch it, where he knew it was to be had. It is
uncertain whether this provision was made ready in the open air, or in some
fisher's cabin or hut upon the shore; but here was nothing stately or delicate.
We should be content with mean things, for Christ was. (2.) We may be comforted
in this instance of Christ's care of his disciples; he has wherewith to supply
all our wants, and knows what things we have need of. He
kindly provided for those fishermen, when they came weary from their work;
for verily those shall be fed who trust in the Lord and do good. It
is encouraging to Christ's ministers, whom he hath made fishers of men, that
they may depend upon him who employs them to provide for them; and if they
should miss of encouragement in this world, should be reduced as Paul was
to hunger, and thirst,and fastings often, let them
content themselves with what they have here; they have better things in
reserve, and shall eat and drink with Christ at his table in his
kingdom, Lu. 22:30. Awhile ago, the disciples had
entertained Christ with a broiled fish (Lu. 24:42), and now,
as a friend, he returned their kindness, and entertained them with one; nay, in
the draught of fishes, he repaid them more than a hundred fold.
2. He called for some of that which they had caught, and they produced it, v.
10, 11. Observe here,
(1.) The command Christ gave them to bring their draught of fish to shore:
"Bring of the fish hither, which you have now caught, and let us have some
of them;" not as if he needed it; and could not make up a dinner for them
without it; but, [1.] He would have them eat the labour of their hands, Ps.
128:2. What is got by God's blessing on our own industry and honest labour, if
withal God give us power to eat of it, and enjoy good in our labour, hath
a peculiar sweetness in it. It is said of the slothful man that he
roasteth not that which he took in hunting; he cannot find in his
heart to dress what he has been at the pains to take, Prov. 12:27. But Christ
would hereby teach us to use what we have. [2.] He would have them taste the
gifts of his miraculous bounty, that they might be witnesses both of his power
and of his goodness. The benefits Christ bestows upon us are not to be buried
and laid up, but to be used and laid out. [3.] He would give a specimen of the
spiritual entertainment he has for all believers, which, in this respect, is
most free and familiar—that he sups with them, and they with him; their
graces are pleasing to him, and his comforts are so to them; what he works in
them he accepts from them. [4.] Ministers, who are fishers of men, must bring
all they catch to their Master, for on him their success depends.
(2.) Their obedience to this command, v. 11. It was said (v. 6), They
were not able to draw the net to shore, for the multitude of fishes; that
is, they found it difficult, it was more than they could well do; but he that
bade them bring it to shore made it easy. Thus the fishers of men, when they
have enclosed souls in the gospel net, cannot bring them to shore, cannot carry
on and complete the good work begun, without the continued influence of the
divine grace. If he that helped us to catch them, when without his help we
should have caught nothing, do not help us to keep them, and draw them to land,
by building them up in their most holy faith, we shall lose
them at last, 1 Co. 3:7. Observe, [1.] Who it was that was most active in
landing the fishes: it was Peter, who, as in the former instance (v. 7), had
shown a more zealous affection to his Master's person than any of them, so in
this he showed a more ready obedience to his Master's command; but all that are
faithful are not alike forward. [2.] The number of the fishes that were caught.
They had the curiosity to count them, and perhaps it was in order to the making
of a dividend; they were in all a hundred and fifty three,and
all great fishes. These were many more than they needed for
their present supply, but they might sell them, and the money would serve to
bear their charges back to Jerusalem, whither they were shortly to return. [3.]
A further instance of Christ's care of them, to increase both the miracle and
the mercy: For all there were so many, and great
fishes too, yet was not the net broken; so that they
lost none of their fish, nor damaged their net. It was said (Lu. 5:6), Their
net broke.Perhaps this was a borrowed net, for they had long since left
their own; and, if so, Christ would teach us to take care of what we have borrowed,
as much as if it were our own. It was well that their net did not break, for
they had not now the leisure they had formerly had to mend their nets. The net
of the gospel has enclosed multitudes, three thousand in one day, and yet is
not broken; it is still as mighty as ever to bring souls to God.
3. He invited them to dinner. Observing them to keep their distance and
that they were afraid to ask him, Who art thou?because they knew
it was their Lord, he called to them very familiarly, Come,
and dine.
(1.) See here how free Christ was with his disciples; he treated them as
friends; he did not say, Come, and wait, Come, and attend me, but Come,
and dine; not, Go dine by yourselves, as servants are appointed to do,
but Come, and dinewith me. This kind invitation may be alluded to,
to illustrate, [1.] The call Christ gives his disciples into communion with him
in grace here. All things are now ready; Come, and dine. Christ
is a feast; come, dine upon him; his flesh is meat indeed, his blood drink
indeed. Christ is a friend; come, dine with him, he will bid you welcome, Cant.
5:1. [2.] The call he will give into the fruition of him in glory
hereafter: Come, ye blessed of my Father; come, and sit down with
Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his
friends and followers; there is room and provision enough for them all.
(2.) See how reverent the disciples were before Christ. They were somewhat shy
of using the freedom he invited them to, and, by his courting them to their
meat, it should seem that they stood pausing. Being to eat with a
ruler, such a ruler, they consider diligently what is before
them. None of them durst ask him, Who art thou? Either, [1.] Because
they would not be so bold with him. Though perhaps he appeared now in something
of a disguise at first, as to the two disciples when their eyes were
holden that they should not know him, yet they had very good reason to
think it was he, and could be no other. Or, [2.] Because they would not so far
betray their own folly. When he had given them this instance of his power and
goodness, they must be stupid indeed if they questioned whether it was he or
no. When God, in his providence, has given us sensible proofs of his care for
our bodies, and has given us, in his grace, manifest proofs of his good-will to
our souls, and good work upon them, we should be ashamed of our distrusts, and
not dare to question that which he has left us no room to question. Groundless
doubts must be stifled, and not started.
4. He carved for them, as the master of the feast, v. 13. Observing them to be
still shy and timorous, he comes, and takes bread himself, and gives
them, some to each of them, and fish likewise. No
doubt he craved a blessing and gave thanks (as Lu. 24:30), but, it being his
known and constant practice, it did not need to be mentioned. (1.) The
entertainment here was but ordinary; it was only a fish-dinner, and coarsely
dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain
and homely. Hunger is the best sauce. Christ, though he entered upon his
exalted state, showed himself alive by eating, not showed
himself a prince by feasting. Those that could not content themselves with
bread and fish, unless they had sauce and wine, would scarcely have found in
their hearts to dine with Christ himself here. (2.) Christ himself began.
Though, perhaps, having a glorified body, he needed not eat, yet he would show
that he had a true body, which was capable of eating. The apostles produced
this as one proof of his resurrection, that they had eaten and drank
with him, Acts 10:41. (3.) He gave the meat about to all his guests.
He not only provided it for them, and invited them to it, but he himself
divided it among them, and put it into their hands. Thus to him we owe the
application, as well as the purchase, of the benefits of redemption. He gives
us power to eat of them.
The evangelist leaves them at dinner, and makes this remark (v. 14): This
is now the third time that Jesus showed himself alive to his disciples, or
the greater part of them. This is the third day; so some. On
the day he rose he appeared five times; the second day was that day
seven-night; and this was the third. Or this was his third appearance to any
considerable number of his disciples together; though he had appeared to Mary,
to the women, to the two disciples, and to Cephas, yet he had but twice before
this appeared to any company of them together. This is taken notice of, [1.]
For confirming the truth of his resurrection; the vision was doubled, was trebled,
for the thing was certain. Those who believed not the first sign would be
brought to believe the voice of the latter signs. [2.] As an instance of
Christ's continued kindness to his disciples; once, and again, and a third
time, he visited them. It is good to keep account of Christ's gracious visits;
for he keeps account of them, and they will be remembered against us if we walk
unworthily of them, as they were against Solomon, when he was reminded that the
Lord God of Israel had appeared unto him twice. This is now the third; have
we made a due improvement of the first and second? See 2 Co.
12:14. This is the third,perhaps it may be the last.
Verses 15-19
We have here Christ's discourse with Peter after dinner, so much of it as
relates to himself, in which,
I. He examines his love to him, and gives him a charge concerning his flock, v.
15-17. Observe,
1. When Christ entered into this discourse with Peter.—It was after they had
dined: they had all eaten, and were filled, and, it is probable, were entertained
with such edifying discourse as our Lord Jesus used to make his table-talk.
Christ foresaw that what he had to say to Peter would give him some uneasiness,
and therefore would not say it till they had dined, because he would not spoil
his dinner. Peter was conscious to himself that he had incurred his Master's
displeasure, and could expect no other than to be upbraided with his treachery
and ingratitude. "Was this thy kindness to thy friend? Did not I tell thee
what a coward thou wouldest prove?" Nay, he might justly expect to be
struck out of the roll of the disciples, and to be expelled the sacred college.
Twice, if not thrice, he had seen his Master since his resurrection, and he
said not a word to him of it. We may suppose Peter full of doubts upon what
terms he stood with his Master; sometimes hoping the best, because he had
received favour from him in common with the rest; yet not without some fears,
lest the chiding would come at last that would pay for all. But now, at length,
his Master put him out of his pain, said what he had to say to him, and
confirmed him in his place as an apostle. He did not tell him of his fault
hastily, but deferred it for some time; did not tell him of it unseasonably, to
disturb the company at dinner, but when they had dinedtogether, in
token of reconciliation, then discoursed he with him about it, not as with a
criminal, but as with a friend. Peter had reproached himself for it, and
therefore Christ did not reproach him for it, nor tell him of it directly, but
only by a tacit intimation; and, being satisfied in his sincerity, the offence
was not only forgiven, but forgotten; and Christ let him know that he was as
dear to him as ever. Herein he has given us an encouraging instance of his
tenderness towards penitents, and has taught us, in like manner, to restore
such as are fallen with a spirit of meekness.
2. What was the discourse itself. Here was the same question three times asked,
the same answer three times returned, and the same reply three times given,
with very little variation, and yet no vain repetition. The
same thing was repeated by our Saviour, in speaking it, the more to affect
Peter, and the other disciples that were present; it is repeated by the
evangelist, in writing it, the more to affect us, and all that read it.
(1.) Three times Christ asks Peter whether he loves him or no. The first time
the question is, Simon, son of Jonas, lovest thou me more than these? Observe,
[1.] How he calls him: Simon, son of Jonas. He speaks to him
by name, the more to affect him, as Lu. 22:31. Simon, Simon. He
does not call him Cephas, nor Peter, the name
he had given him (for he had lost the credit of his strength and stability,
which those names signified), but his original name, Simon. Yet
he gives him no hard language, does not call him out of his name, though he
deserved it; but as he had called him when he pronounced him blessed, Simon
Bar-jona,Mt. 16:17. He calls him son of Jonas (or John or Johanan),
to remind him of his extraction, how mean it was, and unworthy the honour to
which he was advanced.
[2.] How he catechises him: Lovest thou me more than these?
First, Lovest thou me? If we would try whether we are Christ's
disciples indeed, this must be the enquiry, Do we love him? But there was a
special reason why Christ put in now to Peter. 1. His fall had given occasion
to doubt of his love: "Peter, I have cause to suspect thy love; for if
thou hadst loved me thou wouldst not have been ashamed and afraid to own me in
my sufferings. How canst thou say thou lovest me, when thy heart was not with
me?" Note, We must not reckon it an affront to have our sincerity
questioned, when we ourselves have done that which makes it questionable; after
a shaking fall, we must take heed of settling too soon, lest we settle upon a
wrong bottom. The question is affecting; he does not ask, "Dost thou fear
me? Dost thou honour me? Dost thou admire me?" but, "Dost thou love
me? Give but proof of this, and the affront shall be passed by, and no more
said of it." Peter had professed himself a penitent, witness his tears,
and his return to the society of the disciples; he was now upon his probation
as a penitent; but the question is not, "Simon, how much hast thou wept?
how often hast thou fasted, and afflicted thy soul?" but, Dost thou love
me? It is this that will make the other expressions of repentance acceptable.
The great thing Christ eyes in penitents is their eyeing him in their
repentance. Much is forgiven her, not because she wept
much, but because she loved much. 2. His function
would give occasion for the exercise of his love. Before
Christ would commit his sheep to his care, he asked him, Lovest
thou me? Christ has such a tender regard to his flock that he will not
trust it with any but those that love him, and therefore will love all that are
his for his sake. Those that do not truly love Christ will never truly love the
souls of men, or will naturally care for their state as they should; nor will
that minister love his work that does not love his Master. Nothing but the love
of Christ will constrain ministers to go cheerfully through the difficulties
and discouragements they meet with in their work, 2 Co. 5:13, 14. But this love
will make their work easy, and them in good earnest in it.
Secondly, Lovest thou me more than these? pleion toutoµn.
1. "Lovest thou me more than thou lovest these, more than
thou lovest these persons?" Dost thou love me more than thou dost James or
John, thy intimate friends, or Andrew, thy own brother and companion: Those do
not love Christ aright that do not love him better than the best friend they
have in the world, and make it to appear whenever they stand in comparison or
in competition. Or, "more than thou lovest these things, these
boats and nets—more than all the pleasure of fishing, which some make a
recreation of—more than the gain of fishing, which others make a calling
of." Those only love Christ indeed that love him better than all the
delights of sense and all the profits of this world. "Lovest thou
me more than thou lovest these occupations thou art now employed in?
If so, leave them, to employ thyself wholly in feeding my flock." So Dr.
Whitby. 2. "Lovest thou me more than these love me, more
than any of the rest of the disciples love me?" And then the question is
intended to upbraid him with his vain-glorious boast, Though all men
should deny thee, yet will not I. "Art thou still of the same
mind?" Or, to intimate to him that he had now more reason to love him than
any of them had, for more had been forgiven to him than to any of them, as much
as his sin in denying Christ was greater than theirs in forsaking him. Tell
me therefore which of them will love him most? Lu. 7:42. Note, We
should all study to excel in our love to Christ. It is no breach of the peace
to strive which shall love Christ best; nor any breach of good manners to go
before others in this love.
Thirdly, The second and third time that Christ put this question, 1.
He left out the comparison more than these, because Peter, in
his answer, modestly left it out, not willing to compare himself with his
brethren, much less to prefer himself before them. Though we cannot say, We love
Christ more than others do, yet we shall be accepted if we can say, We love him
indeed. 2. In the last he altered the word, as it is in the original. In the
first two enquiries, the original word is Agapas me—Dost thou
retain a kindness for me? In answer to which Peter uses another word,
more emphatic, Philoµ se—I love thee dearly. In putting
the question the last time, Christ uses that word: And dost thou indeed love me
dearly?
(2.) Three times Peter returns the same answer to Christ: Yea, Lord,
thou knowest that I love thee. Observe, [1.] Peter does not pretend to
love Christ more than the rest of the disciples did. He is now ashamed of that
rash word of his, Though all men deny thee, yet will not I; and
he had reason to be ashamed of it. Note, Though we must aim to be better than
others, yet we must, in lowliness of mind, esteem others better than
ourselves; for we know more evil of ourselves than we do of any of our
brethren. [2.] Yet he professes again and again that he loves Christ: "Yea,
Lord, surely I love thee; I were unworthy to live if
I did not." He had a high esteem and value for him, a grateful sense of
his kindness, and was entirely devoted to his honour and interest; his desire
was towards him, as one he was undone without; and his delight in him, as one
he should be unspeakably happy in. This amounts to a profession of repentance
for his sin, for it grieves us to have affronted one we love; and to a promise
of adherence to him for the future Lord, I love thee, and will
never leave thee. Christ prayed that his faith might not fail (Lu.
22:32), and, because his faith did not fail, his love did not; for faith will
work by love. Peter had forfeited his claim of relation to Christ. He was now
to be re-admitted, upon his repentance. Christ puts his trial upon this
issue: Dost thou love me? And Peter joins issue upon it: Lord,
I love thee. Note, Those who can truly say, through grace, that they
love Jesus Christ, may take the comfort of their interest in him,
notwithstanding their daily infirmities. [3.] He appeals to Christ himself for
the proof of it: Thou knowest that I love thee;and the
third time yet more emphatically: Thou knowest all things,
thou knowest that I love thee. He does not vouch his fellow-disciples
to witness for him—they might be deceived in him; nor does he think his own
word might be taken—the credit of that was destroyed already; but he calls
Christ himself to witness, First, Peter was sure that Christ
knew all things, and particularly that he knew the heart, and was a discerner
of the thoughts and intents of it, ch. 16:30. Secondly,Peter
was satisfied of this, that Christ, who knew all things, knew the sincerity of
his love to him, and would be ready to attest it in his favour. It is a terror
to a hypocrite to think that Christ knows all things; for the divine
omniscience will be a witness against him. But it is a comfort to a sincere
Christian that he has that to appeal to: My witness is in heaven, my
record is on high. Christ knows us better than we know ourselves.
Though we know not our own uprightness, he knows it. [4.] He was
grieved when Christ asked him the third time, Lovest thou me? v.
17. First, Because it put him in mind of his threefold denial
of Christ, and was plainly designed to do so; and when he thought
thereon he wept. Every remembrance of past sins, even pardoned sins,
renews the sorrow of a true penitent. Thou shalt be ashamed, when I am
pacified towards thee. Secondly, Because it put him in fear lest his
Master foresaw some further miscarriage of his, which would be as great a
contradiction to this profession of love to him as the former was.
"Surely," thinks Peter, "my Master would not thus put me upon the
rack if he did not see some cause for it. What would become of me if I should
be again tempted?" Godly sorrow works carefulness and fear, 2 Co. 7:11.
(3.) Three times Christ committed the care of his flock to Peter: Feed
my lambs; feed my sheep; feed my sheep. [1.] Those whom Christ
committed to Peter's care were his lambs and his sheep. The church of Christ is
his flock, which he hath purchased with his own blood (Acts
20:28), and he is the chief shepherd of it. In this flock some
are lambs, young and tender and weak, others are sheep, grown to some strength
and maturity. The Shepherd here takes care of both, and of the lambs first, for
upon all occasions he showed a particular tenderness for them. He
gathers the lambs in his arms, and carries them in his bosom. Isa.
40:11. [2.] The charge he gives him concerning them is to feed them. The word
used in v. 15, 17, is boske, which strictly signifies to give
them food; but the word used in v. 16 is poimaine, which
signifies more largely to do all the offices of a shepherd to them: "Feed
the lambs with that which is proper for them, and the sheep likewise
with food convenient. The lost sheep of the house of Israel, seek
and feed them, and the other sheepalso which are not of
this fold." Note, It is the duty of all Christ's ministers to
feed his lambs and sheep. Feed them, that is, teach them; for
the doctrine of the gospel is spiritual food. Feed them, that
is, "Lead them to the green pastures, presiding in their religious
assemblies, and ministering all the ordinances to them. Feed them by personal
application to their respective state and case; not only lay meat before them,
but feed those with it that are wilful and will not, or weak and cannot feed
themselves." When Christ ascended on high, he gave pastors, left
his flock with those that loved him, and would take care of them for his sake.
[3.] But why did he give this charge particularly to Peter? Ask the advocates
for the pope's supremacy, and they will tell you that Christ hereby designed to
give to Peter, and therefore to his successors, and therefore to the bishops of
Rome, an absolute dominion and headship over the whole Christian church as if a
charge to serve the sheep gave a power to lord it over all the shepherds;
whereas, it is plain, Peter himself never claimed such a power, nor did the
other disciples ever own it in him. This charge given to Peter to preach the
gospel is by a strange artifice made to support the usurpation of his pretended
successors, that fleece the sheep, and, instead of feeding them, feed upon
them. But the particular application to Peter here was designed, First, To
restore him to his apostleship, now that he repented of his abjuration of it,
and to renew his commission, both for his own satisfaction, and for the
satisfaction of his brethren. A commission given to one convicted of a crime is
supposed to amount to a pardon; no doubt, this commission given to Peter was an
evidence that Christ was reconciled to him else he would never have reposed
such a confidence in him. Of some that have deceived us we say, "Though we
forgive them, we will never trust them;" but Christ, when he forgave
Peter, trusted him with the most valuable treasure he had on earth. Secondly, It
was designed to quicken him to a diligent discharge of his office as an
apostle. Peter was a man of a bold and zealous spirit, always forward to speak
and act, and, lest he should be tempted to take upon him the directing of the
shepherds, he is charged to feed the sheep, as he himself charges all the
presbyters to do, and not to lord it over God's heritage, 1
Pt. 5:2, 3. If he will be doing, let him do this, and pretend no further. Thirdly, What
Christ said to him he said to all his disciples; he charged them all, not only
to be fishers of men (though that was said to Peter, Lu. 5:10), by the
conversion of sinners, but feeders of the flock, by the edification of saints.
II. Christ, having thus appointed Peter his doing work, next appoints him his
suffering work. Having confirmed to him the honour of an apostle, he now tells
him of further preferment designed him—the honour of a martyr. Observe,
1. How his martyrdom is foretold (v. 18): Thou shalt stretch forth thy
hands, being compelled to it, and another shall gird thee (as
a prisoner that is pinioned) and carry thee whither naturally thou
wouldest not.
(1.) He prefaces the notice he gives to Peter of his sufferings with a solemn
asseveration, Verily, verily, I say unto thee. It was not
spoken of as a thing probable, which perhaps might happen, but as a thing
certain, I say it to thee. "Others, perhaps, will say to
thee, as thou didst to me, This shall not be unto thee; but I
say it shall." As Christ foresaw all his own sufferings, so he foresaw the
sufferings of all his followers, and foretold them, though not in particular,
as to Peter, yet in general, that they must take up their cross. Having charged
him to feed his sheep, he bids him not to expect ease and honour in it, but
trouble and persecution, and to suffer ill for doing well.
(2.) He foretels particularly that he should die a violent death, by the hands
of an executioner. The stretching out of his hands, some think, points at the
manner of his death by crucifying; and the tradition of the ancients, if we may
rely upon that, informs us that Peter was crucified at Rome under Nero, A.D.
68, or, as others say, 79. Others think it points at the bonds and
imprisonments which those are hampered with that are sentenced to death. The
pomp and solemnity of an execution add much to the terror of death, and to any
eye of sense make it look doubly formidable. Death, in these horrid shapes, has
often been the lot of Christ's faithful ones, who yet have overcome it
by the blood of the Lamb. This prediction, though pointing chiefly at
his death, was to have its accomplishment in his previous sufferings. It began
to be fulfilled presently, when he was imprisoned, Acts 6:3; 5:18; 12:4. No
more is implied here in his being carried whither he would not than that it was
a violent death that he should be carried to, such a death as even innocent
nature could not think of without dread, nor approach without some reluctance.
He that puts on the Christian does not put off the man. Christ himself prayed
against the bitter cup. A natural aversion to pain and death is well
reconcileable with a holy submission to the will of God in both. Blessed Paul,
though longing to be unloaded, owns he cannot desire to be unclothed, 2
Co. 5:4.
(3.) He compares this with his former liberty. "Time was when thou knewest
not any of these hardships, thou girdest thyself, and walkedst whither
thou wouldest." Where trouble comes we are apt to aggravate it
with this, that it has been otherwise; and to fret the more at the grievances
of restraint, sickness, and poverty, because we have known the sweets of
liberty, health, and plenty, Job 29:2; Ps. 42:4. But we may turn it the other
way, and reason thus with ourselves: "How many years of prosperity have I
enjoyed more than I deserved and improved? And, having received good, shall I
not receive evil also?" See here, [1.] What a change may possibly be made
with us, as to our condition in this world! Those that have girded
themselves with strength and honour, and indulged themselves in the
greatest liberties, perhaps levities, may be reduced to such circumstances as
are the reverse of all this. See 1 Sa. 2:5. [2.] What a change is presently
made with those that leave all to follow Christ! They must no longer gird
themselves, but he must gird them! and must no longer walk whither they will,
but whither he will. [3.] What a change will certainly be made with us if we
should live to be old! Those who, when they were young, had strength of body
and vigour of mind, and could easily go through business and hardship, and take
the pleasures they had a mind to, when they shall be old, will find their
strength gone, like Samson, when his hair was cut and he could not
shake himself as at other times.
(4.) Christ tells Peter he should suffer thus in his old age. [1.] Though he
should be old, and in the course of nature not likely to live long, yet his
enemies would hasten him out of the world violently when he was about to retire
out of it peaceably, and would put out his candle when it was almost burned
down to the socket. See 2 Chr. 36:17. [2.] God would shelter him from the rage
of his enemies till he should come to be old, that he might be made the fitter
for sufferings, and the church might the longer enjoy his services.
2. The explication of this prediction (v. 19), This spoke he to
Peter, signifying by what death he should glorify God, when he
had finished his course. Observe, (1.) That it is not only appointed to
all once to die, but it is appointed to each what death he shall die,
whether natural or violent, slow or sudden, easy or painful. When Paul speaks
of so great a death, he intimates that there are degrees of
death; there is one way into the world, but many ways out, and God has
determined which way we should go. (2.) That it is the great concern of every
good man, whatever death he dies, to glorify God in it; for what is our chief
end but this, to die to the Lord, at the word of the Lord? When
we die patiently, submitting to the will of God,—die cheerfully, rejoicing in
hope of the glory of God,—and die usefully, witnessing to the truth and
goodness of religion and encouraging others, we glorify God in dying: and this
is the earnest expectation and hope of all good Christians, as
it was Paul's, that Christ may be magnified in them living and dying, Phil.
1:20. (3.) That the death of the martyrs was in a special manner for the
glorifying of God. The truths of God, which they died in the defence of, are
hereby confirmed. The grace of God, which carried them with so much constancy
through their sufferings, is hereby magnified. And the consolations of God,
which have abounded towards them in their sufferings, and his promises, the
springs of their consolations, have hereby been recommended to the faith and
joy of all the saints. The blood of the martyrs has been the seed of the
church, and the conversion and establishment of thousands. Precious therefore in
the sight of the Lord is the death of his saints, as that which
honours him; and those who thereby at such an expense honour him he will
honour.
3. The word of command he gives him hereupon: When he had spoken thus, observing
Peter perhaps to look blank upon it, he saith unto him, Follow me. Probably
he rose from the place where he had sat at dinner, walked off a little, and
bade Peter attend him. This word, Follow me, was (1.) A
further confirmation of his restoration to his Master's favour, and to his
apostleship; for Follow me was the first call. (2.) It was an
explication of the prediction of his sufferings, which perhaps Peter at first
did not fully understand, till Christ gave him that key to it, Follow
me: "Expect to be treated as I have been, and to tread the same
bloody path that I have trodden before thee; for the disciple is not
greater than his Lord." (3.) It was to excite him to, and
encourage him in, faithfulness and diligence in his work as an apostle. He had
told him to feed his sheep, and let him set his Master before
him as an example of pastoral care: "Do as I have done." Let the
under-shepherds study to imitate the Chief Shepherd. They had followed Christ
while he was here upon earth, and now that he was leaving them he till preached
the same duty to them though to be performed in another way, Follow me; still
they must follow the rules he had given them and the example he had set them.
And what greater encouragement could they have than this, both in services and
in sufferings? [1.] That herein they did follow him, and it was their present
honour; who would be ashamed to follow such a leader? [2.] That hereafter they
should follow him, and that would be their future happiness; and so it is a
repetition of the promise Christ had given Peter (ch. 13:36), Thou
shalt follow me afterwards.Those that faithfully follow Christ in grace
shall certainly follow him to glory.
Verses 20-25
In these verses, we have,
I. The conference Christ had with Peter concerning John, the beloved 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.
13:24), 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.
1:4. (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. 22:18), 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. 14:4.
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. 37:23); 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. 8:13.
[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. 8:20. Scripture language is the safest and
most proper vehicle of scripture truth: the words which the Holy Ghost
teacheth, 1 Co. 2:13. 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. 19:35), 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 Jn. 1:1, That which we have
seen; and 2 Pt. 1:16. 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.
11:32), 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 Mt. 4:23, 24; 9:35; 11:1; 14:14, 36; 15:30; 19:2; 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 20:35), 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.
12:12. 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, choµreµsai.
It is the word that is used, ch. 8:37, "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.