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John Chapter
Twenty-one
John 21
The next chapter, while rendering a fresh testimony to
the resurrection of Jesus, gives us-to verse 13-a picture of the millennial
work of Christ; from thence to the end, the especial portions of Peter and John
in connection with their service to Christ. The application is limited to the
earth, for they had known Jesus on earth. It is Paul who will give us the
heavenly position of Christ and the assembly. But he has no place here.
Led by Peter, several of the apostles go a fishing. The Lord meets
them in the same circumstances as those in which He found them at the
beginning, and reveals Himself to them in the same manner. John at once
understands that it is the Lord. Peter, with his usual energy, casts himself
into the sea to reach Him.
Observe here, that we find ourselves again upon the
ground of the historic Gospels-that is to say, that the miracle of the draught
of fishes identifies itself with the work of Christ on earth, and is in the
sphere of His former association with His disciples. It is Galilee, not
Bethany. It has not the usual character of the doctrine of this Gospel, which
presents the divine Person of Jesus, outside all dispensation, here below;
raising our thoughts above all such subjects. Here (at the end of the Gospel
and of the sketch given in chapter 20 of the result of the manifestation of His
divine Person and of His work) the evangelist comes for the first time on the
ground of the synoptics, of the manifestation and coming fruits of Christ's
connection with earth. Thus the application of the passage to this point is not
merely an idea which the narrative suggests to the mind, but it rests upon the
general teaching of the word.
Still there is a notable difference between that which
took place at the beginning and here. In the former scene the ships began to
sink, the nets broke. Not so here, and the Holy Ghost marks this circumstance
as distinctive: Christ's millennial work is not marred. He is there after His
resurrection, and that which He performs does not rest, in itself, on man's
responsibility as to its effect here below: the net does not break. Also, when
the disciples bring the fish which they had caught, the Lord has some already
there. So shall it be on earth at the end. Before His manifestation He will
have prepared a remnant for Himself on the earth; but after His manifestation
He will gather a multitude also from the sea of nations.
Another idea presents itself. Christ is again as in
companionship with His disciples. "Come," says He, "and dine."
There is no question here of heavenly things, but of the renewing of His
connection with His people in the kingdom. All this does not immediately belong
to the subject of this Gospel, which leads us higher. Accordingly it is
introduced in a mysterious and symbolical manner. This appearance of Christ's
is spoken of as His third manifestation. I doubt His manifestation on earth
before His death being included in the number. I would rather apply it to that
which, first, after His resurrection, gave rise to the gathering together of
the saints as an assembly; secondly, to a revelation of Himself to the Jews
after the manner of that which is presented in the Song of Songs; and lastly
here to the public display of His power, when He shall already have gathered the
remnant together. His appearing like the lightning is outside all these things.
Historically the three appearances were-the day of His resurrection; the
following first day of the week; and His appearance at the sea of Galilee.
Afterwards, in a passage full of ineffable grace, He entrusts Peter
with the care of His sheep (that is, I doubt not, of His Jewish sheep; he is
the apostle of the circumcision), and leaves to John an indefinite period of
sojourn upon earth. His words apply much more to their ministry than to their
persons, with the exception of one verse referring to Peter. But this demands a
little more development.
The Lord begins with the full restoration of Peter's
soul. He does not reproach him with his fault, but judges the source of evil
that produced it-self-confidence. Peter had declared, that if all should deny
Jesus, yet he at least would not deny Him. The Lord therefore asks him,
"Lovest thou me more than do these?" and Peter is reduced to
acknowledge that it required the omniscience of God to know that he, who had
boasted of having more love than all others for Jesus, had really any affection
for Him at all. And the question thrice repeated must indeed have searched the
depths of his heart. Nor was it till the third time that he says, "Thou
knowest all things; thou knowest that I love thee." Jesus did not let his
conscience go until he had come to this. Nevertheless the grace which did this
for Peter's good-the grace which had followed him in spite of everything,
praying for him before he felt his need or had committed the fault-is perfect
here also. For, at the moment when it might be thought that at the utmost he
would be re-admitted through divine forbearance, the strongest testimony of
grace is lavished upon him. When humbled by his fall, and brought to entire
dependence upon grace, all-abounding grace displays itself. The Lord commits
that which He most loved to him-the sheep whom He had just redeemed. He commits
them to Peter's care. This is the grace which surmounts all that man is, which
is above all that man is; which consequently produces confidence, not in self,
but in God, as One whose grace can always be trusted in, as being full of grace
and perfect in that grace which is above everything, and is always itself;
grace which makes us able to accomplish the work of grace towards-whom?-man who
needs it. It creates confidence in proportion to the measure in which it acts.
I think that the Lord's words apply to the sheep already
known to Peter; and with whom only Jesus had been in daily connection; who
would naturally be before His mind, and that in the scene which we see this
chapter puts before us-the sheep of the house of Israel.
It appears to me that there is progression in that which
the Lord says to Peter. He asks, "Lovest thou me more than do these?"
Peter says, "Thou knowest that I have affection for thee." Jesus
replies, "Feed my lambs." The second time He says only, "Lovest
thou me?" omitting the comparison between Peter and the rest, and his
former pretension. Peter repeats the declaration of his affection. Jesus says
to him, "Shepherd my sheep." The third time He says, "Hast thou
affection for me?" using Peter's own expression; and on Peter's replying,
as we have seen, seizing this use of his words by the Lord, He says, "Feed
my sheep." The links between Peter and Christ known on earth made him fit
to pasture the flock of the Jewish remnant-to feed the lambs, by shewing them
the Messiah as He had been, and to act as a shepherd, in guiding those that
were more advanced, and in supplying them with food.
But the grace of the loving Saviour did not stop here.
Peter might still feel the sorrow of having missed such an opportunity of
confessing the Lord at the critical moment. Jesus assures him that if he had
failed in doing so of his own will, he should be allowed to do it by the will
of God; and as when young he girded himself, others should gird him when old
and carry him whither he would not. It should be given him by the will of God
to die for the Lord, as he had formerly declared himself ready to do in his own
strength. Now also that Peter was humbled and brought entirely under grace-that
he knew he had no strength-that he felt his dependence on the Lord, his utter
inefficiency if he trusted to his own power-now, I repeat, the Lord calls Peter
to follow Him; which he had pretended to do, when the Lord had told him he
could not. It was this that his heart desired. Feeding those whom Jesus had
continued to feed until His death, he should see Israel reject everything, even
as Christ had seen them do; and his own work end, even as Christ had seen His
work end (the judgment ready to fall, and beginning at the house of God).
Finally, what he had pretended to do and could not, he would now do-follow
Christ to prison and to death.
Then comes the history of the disciple whom Jesus loved.
John having, no doubt, heard the call addressed to Peter, follows also himself;
and Peter, linked with him, as we have seen, by their common love to the Lord,
inquires what should happen to him likewise. The Lord's answer announces the
portion and ministry of John, but, as it appears to me, in connection with the
earth. But the Lord's enigmatical expression is, nevertheless, as remarkable as
it is important: "If I will that he tarry till I come, what is that to
thee?" They thought, in consequence, that John would not die. The Lord did
not say so-a warning not to ascribe a meaning to His words, instead of
receiving one; and at the same time shewing our need of the Holy Spirit's help;
for the words literally might be so taken. Giving heed myself, I trust, to this
warning, I will say what I think to be the meaning of the Lord's words, which I
do not doubt to be so-a meaning which gives a key to many other expressions of
the same kind.
In the narrative of the Gospel, we are in connection with
the earth (that is, the connection of Jesus with the earth). As planted on
earth at Jerusalem, the assembly, as the house of God, is formally recognised
as taking the place of the house of Jehovah at Jerusalem. The history of the
assembly, as thus formally established as a centre on earth, ended with the
destruction of Jerusalem. The remnant saved by the Messiah was no longer to be
in connection with Jerusalem, the centre of the gathering of the Gentiles. In
this sense the destruction of Jerusalem put an end judicially to the new system
of God upon earth-a system promulgated by Peter (Acts 3); with regard to which
Stephen declared to the Jews their resistance to the Holy Ghost, and was sent,
as it were, as a messenger after Him who was gone to receive the kingdom and to
return; while Paul-elected from among those enemies of the good news still
addressed to the Jews by the Holy Ghost after the death of Christ, and
separated from Jews and Gentiles, in order to be sent to the latter-performs a
new work that was hidden from the prophets of old, namely, the gathering out of
a heavenly assembly without distinction of Jew or Gentile.
The destruction of Jerusalem put an end to one of these
systems, and to the existence of Judaism according to the law and the promises,
leaving only the heavenly assembly. John remained-the last of the twelve-until
this period, and after Paul, in order to watch over the assembly as established
on that footing, that is, as the organised and earthly frame-work (responsible
in that character) of the testimony of God, and the subject of His government
on the earth. But this is not all. In his ministry John went on to the end, to
the coming of Christ in judgment to the earth; and he has linked the judgment
of the assembly, as the responsible witness on earth, with the judgment of the
world, when God shall resume His connection with the earth in government (the
testimony of the assembly being finished, and it having been caught up,
according to its proper character, to be with the Lord in heaven).
Thus the Apocalypse presents the judgment of the assembly
on earth, as the formal witness for the truth; and then passes on to God's
resumption of the government of the earth, in viewof the establishment of the
Lamb upon the throne, and the setting aside of the power of evil. The heavenly
character of the assembly is only found there, when its members are exhibited
on thrones as kings and priests, and when the marriage of the Lamb takes place
in heaven. The earth-after the Seven Churches-has no longer the heavenly
testimony. It is not the subject, either in the seven assemblies, or in the
properly so-called prophetic part. Thus, taking the assemblies as such in those
days, the assembly according to Paul is not seen there. Taking the assemblies
as descriptions of the assembly, the subject of God's government on earth, we
have it until its final rejection; and the history is continuous, and the
prophetic part immediately connected with the end of the assembly: only, in
place of it, we have the world and then the Jews. [1] The coming of Christ therefore, which is
spoken of at the end of the Gospel, is His manifestation on earth; and John,
who lived in person until the close of all that was introduced by the Lord in
connection with Jerusalem, continues here, in his ministry, until the
manifestation of Christ to the world.
In John, then, we have two things. On the one hand, his
ministry, as far as connected with dispensation and with the ways of God, does
not go beyond that which is earthly: the coming of Christ, is His manifestation
to complete those ways, and to establish the government of God. On the other
hand, he links us with the Person of Jesus, who is above and outside all
dispensations, and all the dealings of God, save as being the manifestation of
God Himself. John does not enter upon the ground of the assembly as Paul sets
it forth. It is either Jesus personally, or the relations of God with the
earth. [2] His epistle presents the reproduction of the
life of Christ in ourselves, guarding us thus from all pretensions of perverse
teachers. But by these two parts of the truth, we have a precious sustainment
of faith given to us, when all that belongs to the body of testimony may fail:
Jesus, personally the object of faith in whom we know God; the life itself of
God, reproduced in us, as being quickened by Christ. This is for ever true, and
this is eternal life, if we were alone without the assembly on earth: and it
leads us over its ruins, in possession of that which is essential, and of that
which will abide for ever. The government of God will decide all the rest: only
it is our privilege and duty to maintain Paul's part of the testimony of God,
as long as through grace we can.
Remark also that the work of Peter and Paul is that of
gathering together, whether it be in circumcision or the Gentiles. John is conservative,
maintaining that which is essential in eternal life. He relates the judgment of
God in connection with the world, but as a subject that is outside his own
relations with God, which are given as an introduction and exordium to the
Apocalypse. He follows Christ when Peter is called, because, although Peter was
occupied, as Christ had been, with the call of the Jews, John-without being
called to that work-followed Him on the same ground. The Lord explains it, as
we have seen.
Verses 24, 25 are a kind of inscription on the book. John
has not related all that Jesus did, but that which revealed Him as everlasting
life. As to His works, they could not be numbered.
Here, thanks be to God, are these four precious books
laid open, as far as God has enabled me to do so, in their great principles.
Meditation on their contents in detail, I must leave to each individual heart,
assisted by the mighty operation of the Holy Ghost; for if studied in detail,
one might almost say with the apostle that the world would not contain the
books that should be written. May God in His grace lead souls into the
enjoyment of the inexhaustible streams of grace and truth in Jesus which they
contain!
[1] Thus
we have in the ministerial life, and in the teaching, of Peter and John, the
whole religious earthly history from the beginning to the end; commencing with
the Jews in continuation of the relations of Christ with them, traversing the whole
christian epoch, and finding itself again, after the close of the earthly
history of the assembly, on the ground of God's relationship to the world
(comprising the Jewish remnant) in view of the introduction of the First-born
into the world (the last glorious event terminating the history which began
with His rejection). Paul is on very different ground. He sees the assembly, as
the body of Christ, united to Him in heaven.
[2] John
presents the Father manifested in the Son, God declared by the Son in the bosom
of the Father, and that withal as eternal life-God to us, and life. Paul is
employed to reveal our presentation to God in Him. Though each alludes in
passing to the other point, one is characterised by the presentation of God to
us, and eternal life given, the other, by our presentation to God.
── John Darby《Synopsis of John》
John 21
Chapter Contents
Christ appears to his disciples. (1-14) His discourse
with Peter. (15-19) Christ's declaration concerning John. (20-24) The
conclusion. (25)
Commentary on John 21:1-14
(Read John 21:1-14)
Christ makes himself known to his people, usually in his
ordinances; but sometimes by his Spirit he visits them when employed in their
business. It is good for the disciples of Christ to be together in common
conversation, and common business. The hour for their entering upon action was
not come. They would help to maintain themselves, and not be burdensome to any.
Christ's time of making himself known to his people, is when they are most at a
loss. He knows the temporal wants of his people, and has promised them not only
grace sufficient, but food convenient. Divine Providence extends itself to
things most minute, and those are happy who acknowledge God in all their ways.
Those who 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 there is nothing lost by observing
Christ's orders; it is casting the net on the right side of the ship. Jesus
manifests himself to his people by doing that for them which none else can do,
and things which they looked not for. He would take care that those who left
all for him, should not want any good thing. And latter favours are to bring to
mind former favours, that eaten bread may not be forgotten. He whom Jesus loved
was the first that said, It is the Lord. John had cleaved most closely to his
Master in his sufferings, and knew him soonest. Peter was the most zealous, and
reached Christ the first. How variously God dispenses his gifts, and what
difference there may be between some believers and others in the way of their
honouring Christ, yet they all may be accepted of him! Others continue in the
ship, drag the net, and bring the fish to shore, and such persons ought not to
be blamed as worldly; for they, in their places, are as truly serving Christ as
the others. The Lord Jesus had provision ready for them. We need not be curious
in inquiring whence this came; but we may be comforted at Christ's care for his
disciples. Although there were so many, and such great fishes, yet they lost
none, nor damaged their net. The net of the gospel has enclosed multitudes, yet
it is as strong as ever to bring souls to God.
Commentary on John 21:15-19
(Read John 21:15-19)
Our Lord addressed Peter by his original name, as if he
had forfeited that of Peter through his denying him. He now answered, Thou
knowest that I love thee; but without professing to love Jesus more than
others. We must not be surprised to have our sincerity called into question,
when we ourselves have done that which makes it doubtful. Every remembrance of
past sins, even pardoned sins, renews the sorrow of a true penitent. Conscious
of integrity, Peter solemnly appealed to Christ, as knowing all things, even
the secrets of his heart. It is well when our falls and mistakes make us more
humble and watchful. The sincerity of our love to God must be brought to the
test; and it behoves us to inquire with earnest, preserving prayer to the
heart-searching God, to examine and prove us, whether we are able to stand this
test. No one can be qualified to feed the sheep and lambs of Christ, who does
not love the good Shepherd more than any earthly advantage or object. 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?
Commentary on John 21:20-24
(Read John 21:20-24)
Sufferings, pains, and death, will appear formidable even
to the experienced Christian; but in the hope to glorify God, to leave a sinful
world, and to be present with his Lord, he becomes ready to obey the Redeemer's
call, and to follow Him through death to glory. It is the will of Christ that
his disciples should mind their own duty, and not be curious about future
events, either as to themselves or others. Many things we are apt to be anxious
about, which are nothing to us. Other people's affairs are nothing to us, to
intermeddle in; we must quietly work, and mind our own business. Many curious
questions are put about the counsels of God, and the state of the unseen world,
as to which we may say, What is this to us? And if we attend to the duty of
following Christ, we shall find neither heart nor time to meddle with that
which does not belong to us. How little are any unwritten traditions to be
relied upon! 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. See the easy setting right such mistakes by the word of Christ.
Scripture language is the safest channel for Scripture truth; the words which
the Holy Ghost teaches, 1 Corinthians 2:13. Those who cannot agree in
the same terms of art, and the application of them, may yet agree in the same
Scripture terms, and to love one another.
Commentary on John 21:25
(Read John 21:25)
Only a small part of the actions of Jesus had been
written. But let us bless God for all that is in the Scriptures, and be thankful
that there is so much in so small a space. Enough is recorded to direct our
faith, and regulate our practice; more would have been unnecessary. Much of
what is written is overlooked, much forgotten, and much made the matter of
doubtful disputes. We may, however, look forward to the joy we shall receive in
heaven, from a more complete knowledge of all Jesus did and said, as well as of
the conduct of his providence and grace in his dealings with each of us. May
this be our happiness. These are written that ye might believe that Jesus is
the Christ, the Son of God; and that believing ye might have life through his
name, 31.
── Matthew Henry《Concise Commentary on John》
John 21
Verse 4
[4] But
when the morning was now come, Jesus stood on the shore: but the disciples knew
not that it was Jesus.
They knew not that it was Jesus — Probably their eyes were holden.
Verse 6
[6] And he said unto them, Cast the net on the right side of the ship, and ye
shall find. They cast therefore, and now they were not able to draw it for the
multitude of fishes.
They were not able to draw it for the
multitude of fishes — This was not only a demonstration of the
power of our Lord, but a kind supply for them and their families, and such as
might be of service to them, when they waited afterward in Jerusalem. It was
likewise an emblem of the great success which should attend them as fishers of
men.
Verse 7
[7]
Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now
when Simon Peter heard that it was the Lord, he girt his fisher's coat unto
him, (for he was naked,) and did cast himself into the sea.
Peter girt on his upper coat (for he was
stript of it before) - Reverencing the presence of his Lord: and threw himself
into the sea - To swim to him immediately. The love of Christ draws men through
fire and water.
Verse 12
[12]
Jesus saith unto them, Come and dine. And none of the disciples durst ask him,
Who art thou? knowing that it was the Lord.
Come ye and dine —
Our Lord needed not food.
And none presumed — To
ask a needless question.
Verse 14
[14] This is now the third time that Jesus shewed himself to his disciples,
after that he was risen from the dead.
The third time —
That he appeared to so many of the apostles together.
Verse 15
[15] So
when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest
thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love
thee. He saith unto him, Feed my lambs.
Simon, son of Jonah —
The appellation Christ had given him, when be made that glorious confession, Matthew 16:16, the remembrance of which might
make him more deeply sensible of his late denial of him whom he had so
confessed.
Lovest thou me? —
Thrice our Lord asks him, who had denied him thrice: more than these - Thy
fellow disciples do? - Peter thought so once, Matthew 26:33, but he now answers only - I love
thee, without adding more than these.
Thou knowest — He
had now learnt by sad experience that Jesus knew his heart.
My lambs —
The weakest and tenderest of the flock.
Verse 17
[17] He
saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was
grieved because he said unto him the third time, Lovest thou me? And he said
unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus
saith unto him, Feed my sheep.
Because he said the third time — As if he did not believe him.
Verse 18
[18]
Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself,
and walkedst whither thou wouldest: but when thou shalt be old, thou shalt
stretch forth thy hands, and another shall gird thee, and carry thee whither
thou wouldest not.
When thou art old — He
lived about thirty-six years after this: another shall gird thee - They were
tied to the cross till the nails were driven in; and shall carry thee - With
the cross: whither thou wouldest not - According to nature; to the place where
the cross was set up.
Verse 19
[19] This
spake he, signifying by what death he should glorify God. And when he had
spoken this, he saith unto him, Follow me.
By what death he should glorify God — It is not only by acting, but chiefly by suffering, that the saints
glorify God.
Follow me —
Showing hereby likewise what death he should die.
Verse 20
[20] Then
Peter, turning about, seeth the disciple whom Jesus loved following; which also
leaned on his breast at supper, and said, Lord, which is he that betrayeth
thee?
Peter turning — As
he was walking after Christ.
Seeth the disciple whom Jesus loved following
him — There is a peculiar spirit and tenderness
in this plain passage. Christ orders St. Peter to follow him in token of his
readiness to be crucified in his cause. St. John stays not for the call; he
rises and follows him too; but says not one word of his own love or zeal. He
chose that the action only should speak this; and even when he records the
circumstance, he tells us not what that action meant, but with great simplicity
relates the fact only. If here and there a generous heart sees and emulates it,
be it so; but he is not solicitous that men should admire it. It was addressed
to his beloved Master, and it was enough that he understood it.
Verse 22
[22]
Jesus saith unto him, If I will that he tarry till I come, what is that to
thee? follow thou me.
If I will that he tarry — Without dying, till I come - To judgment. Certainly he did tarry, till
Christ came to destroy Jerusalem. And who can tell, when or how he died? What
is that to thee? - Who art to follow me long before.
Verse 23
[23] Then
went this saying abroad among the brethren, that that disciple should not die:
yet Jesus said not unto him, He shall not die; but, If I will that he tarry
till I come, what is that to thee?
The brethren —
That is, the Christians. Our Lord himself taught them that appellation, John 20:17.
Yet Jesus did not say to him, that he should
not die — Not expressly. And St. John himself, at
the time of writing his Gospel, seems not to have known clearly, whether he
should die or not.
Verse 24
[24] This
is the disciple which testifieth of these things, and wrote these things: and
we know that his testimony is true.
This is the disciple who testifieth — Being still alive after he had wrote.
And we know that his testimony is true — The Church added these words to St. John's, Gospel, as Tertius did those
to St. Paul's Epistle to the Romans, Romans 16:22.
Verse 25
[25] And
there are also many other things which Jesus did, the which, if they should be
written every one, I suppose that even the world itself could not contain the
books that should be written. Amen.
If they were to be written particularly — Every fact, and all the circumstances of it.
I suppose —
This expression, which softens the hyperbole, shows that St. John wrote this
verse.
── John Wesley《Explanatory Notes on John》
Chapter 21. Peter's Love Tried
First Love the
Lord
Then Work
I. Miracle of
the Second Catch
II. Do You Love
the Lord More?
III. What about
This Man?
── Chih-Hsin Chang《An Outline of The New Testament》