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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》