Text -- John 21:9 (NET)

21:9 When they got out on the beach, they saw a charcoal fire ready with a fish placed on it, and bread.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 21:9

Got out ( apebēsan ).

As in Luk 5:2.

Robertson: Joh 21:9

They see ( blepousin ).

Vivid historical present.

Robertson: Joh 21:9

A fire of coals ( anthrakian ).

See Joh 18:18 for this word. Cf. our "anthracite."

Robertson: Joh 21:9

There ( keimenēn ).

Lying as placed, present middle participle of keimai .

Robertson: Joh 21:9

Fish ( opsarion ).

As in Joh 6:9, Joh 6:11, like prosphagion above.

Robertson: Joh 21:9

Laid thereon ( epikeimenon ).

So broiling with bread ready (toast).

Vincent: Joh 21:9

They were come to land ( ἀπέβησαν εἰς τὴν γῆν )

Not of the arrival of the boat, but of the going ashore of the boatmen. Rev., therefore, correctly, they got out upon the land .

Vincent: Joh 21:9

A fire of coals

Charcoal. See Joh 18:18.

Vincent: Joh 21:9

Fish ( ὀψάριον )

See on Joh 6:9.

Vincent: Joh 21:9

Bread ( ἄρτον )

Or, a loaf . See on Mat 4:1; see on Mat 7:9.

JFB: Joh 21:7-11

Again having the advantage of his brother in quickness of recognition (see on Joh 20:8), to be followed by an alacrity in Peter all his own.

JFB: Joh 21:7-11

His vest only on, worn next the body.

JFB: Joh 21:7-11

The shallow part, not more than a hundred yards from the water's edge (Joh 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.

JFB: Joh 21:9

"see."

JFB: Joh 21:9

By comparing this with 1Ki 19:6, and similar passages, the unseen agency by which Jesus made this provision will appear evident.

Clarke: Joh 21:9

They saw a fire, etc. - This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new; besides, they had caught no fish, Joh 21:5, and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ.

Defender: Joh 21:9

The disciples had not caught the fish which Jesus had cooked for them; evidently He, as Creator, had created these fishes. The disciples would realize that Jesus did not have to depend on them to fish for men; it was a privilege He was giving them - that of sharing in His mission to seek and save the lost (Luk 19:10)."

TSK: Joh 21:9

they saw : 1Ki 19:5, 1Ki 19:6; Mat 4:11; Mar 8:3; Luk 12:29-31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 21:9

They saw a fire ... - We have no knowledge whence this was produced - whether it was, as Grotius supposes, by a miracle, or whether it was a place occupied by other fishermen, where they also might cook the fish which they had caught. As no miracle is mentioned, however, there is no reason for supposing that any existed in the case.

Poole: Joh 21:9

As to the question whence this fish came, there are three opinions: some think that our Saviour caught it out of the sea without a net, or by his power commanded it to come to his service; others think that the history is transposed, and this verse should in its true order come after the eleventh; but it is most probable that Christ by his Divine power created the fish, as well as the coals and the bread.

Haydock: Joh 21:9

Hot coals lying, and a fish laid thereon, and bread. The fish caught in the net were not yet drawn to land. These things, then, were created out of nothing, or miraculously transported thither, by the divine power. (Witham)

Gill: Joh 21:9

As soon then as they were come to land,.... As soon as they were come out of the ship, and safe on shore, not only Peter, but all the rest of the disciples:

they saw a fire of coals there: on the shore, to their great surprise:

and fish laid there; which could not be any that they had taken, for, as yet, the net was not drawn up, and the fish took out:

and bread; not upon the coals baking, but hard by, being ready prepared to eat with the fish, when sufficiently broiled. This was all of Christ's preparing, and a considerable proof of his deity; and a confirmation of that provision he will make for his ministering servants, whilst they are about his work, and in this world; and a representation of that spiritual and eternal refreshment they shall have with him in heaven to all eternity, when they have done their work.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 21:9

¹ tn The words “on the beach” are not in the Greek text but are implied.

² tn Grk “placed,” “laid.”

Commentary -- Verse Range Notes

TSK Synopsis: Joh 21:1-25

1 Christ appearing again to his disciples is known of them by the great draught of fishes.

12 He dines with them;

15 earnestly commands Peter to feed his lambs and sheep;

18 foretells him of his death;

22 rebukes his curiosity touching John.

24 The conclusion.

Combined Bible: Joh 21:1-14

of the Gospel of John   

CHAPTER 70   

Christ by the Sea of Tiberias   

John 21:1-14   

The following is an Analysis of our present passage:—   

1. Christ’ s third appearing to the apostles, verses 1, 14.  

2. The seven on the sea, verses 2, 3.  

3. Their dulness and emptiness, verses 4, 5.  

4. The miracle of the fishes, verse 6.  

5. John’ s recognition and Peter’ s response, verse 7.  

6. The landing of the six, verses 8, 9.  

7. Christ’ s welcome, verses 10-13.  

The opening verses of this Gospel are in the nature of a Prologue, so the closing chapter is more or less an Epilogue. In the former, the Holy Spirit has set forth what Christ was before He came forth from the Father; in the latter He has shown, in mystical guise, how He now rules the world after His return to the Father. "The prologue is intended to exhibit the external life of Christ as it preceded His manifestation in the world; the epilogue appears to have for its scope, to exhibit His spiritual sway in the world as it would continue after He had left it" (Lange). All here has a profound significance. The disciples are on the sea; the Lord, no longer with them, directs from the shore, manifesting His power by working with them in their seemingly lonesome toil, and exhibiting His love in providing food for them. Then the charge is left to "feed his sheep." His final word was a reference to His coming again.  

The varied details of chapter 21 supply a most instructive and marvelously complete lesson on service. In the previous chapter we have seen the Savior establishing the hearts of the apostles by His word of "Peace," endowing them with the Holy Spirit, and then commissioning them to proclaim remission of sins. Here we have, in symbolic form, the apostles engaged in active ministry. The order is most suggestive. What we receive from the Lord Jesus is to be used for the good of others. Freely we have received, freely we are now to give. The key to the practical significance of the scene here portrayed lies in the almost identical circumstances when the apostles received their first ministerial call— Luke 5.  

The chapter as a whole falls into seven parts as we analyze it from the viewpoint of its teaching on service. First, we see men serving in the energy of the flesh (John 21:2, 3). Peter says, "I go a fishing." He had received no call from God to do so. His action illustrates self-will, and the response of the other six men acting under human leadership. Second, we are shown the barrenness of such efforts (John 21:3-5). They toiled all night, but caught nothing, and when the Lord asked if they had any meat, they had to answer, No. Third, the Lord now directs their energies, telling them where to work (John 21:6): the result was that the net was filled with fishes. Fourth, we learn of the Lord’ s gracious provision for His servants (John 21:12, 13): He had provided for them, and invites them to eat. Fifth, we are taught what is the only acceptable motive for service— love to Christ (John 21:15, 17). Sixth, the Lord makes known how that He appoints the time and manner of the death of those of His servants who die (John 21:18, 19). Seventh, the Lord concludes by leaving with them the prospect of His return; not for death, but for Himself they should look (John 21:20, 24).  

The miracle in John 21 stands alone: it is the only recorded one which Christ wrought after His resurrection, and most fittingly is it the last narrated in this Gospel. Its striking resemblance to the first miracle which some of these disciples had witnessed (Luke 5:1-11) must have brought to their remembrance the very similar circumstances under which they had been called by Christ to leave their occupation as fishermen and become fishers of men. Thus they would be led to interpret this present "sign" by the past one, and see in it a renewed summons to their work of catching men, and a renewed assurance that their labor in the Lord would not be in vain. Suitably was it the last miracle which they witnessed at the hands of their Master, for it supplied a symbol which would continually animate them to and in their service for Him. It was designed to assure them that just as He had prospered their efforts while He was with them in the flesh, so they could count on His guidance, power, and blessing when He was absent from them.  

This final miracle of the Savior was performed in Galilee, so also was His first (i.e., the turning of the water into wine), and it seems clear that the Holy Spirit would have us use the law of comparison and contrast again. The author of "The Companion Bible" has called attention to quite a number of striking correspondences between the two miracles: we mention a few, leaving the interested reader to work out the others for himself. In both miracles there is a striking background: in the one we have the confession of Nathanael (John 1:49); in the other, the confession of Thomas (John 20:28). The first miracle was on "the third day" (John 2:1); the latter was "the third time" the Lord showed Himself to the apostles (John 21:14). The one was occasioned by them having "no wine" (John 2:3); the other, by them having no fish (John 21:3, 5). In both the Lord uttered a command: "Fill the waterpots" (John 2:7); "Cast the net" (John 21:6). In both Christ furnished a bountiful supply: the water pots were "filled to the brim (John 2:7); the net full of great fishes (John 21:11). In both a number is mentioned: "six waterpots" (John 2:6); "one hundred and fifty and three fishes" (John 21:11). In both Christ manifested His Deity (John 2:11; 21:12, 14). How much we lose by not carefully comparing scripture with scripture!  

"After these things Jesus showed himself again to the disciples at the sea of Tiber, as; and on this wise showed he" (John 21:1). "After these things" always marks off a distinct section in John’ s writings. The earlier appearances of the risen Savior were in view of the then condition and need of the apostles to establish their faith and assure their hearts. But here, what the Lord did and said, had a prophetic significance, anticipating and picturing His future relations to them.  

"Jesus showed himself," not presenting Himself, but manifested His presence, power, and glory. It was not simply that the disciples saw him, but that he revealed Himself. "His body after the resurrection was only visible by a distinct act of His will. From that time the disciples did not, as before, see Jesus, but He appeared unto them. It is not for nothing that the language is changed. Henceforth, He was to be recognized not by the flesh, but by the spirit; not by human faculties, but by Divine perceptions: His disciples were to walk by faith, and not by sight" (Chrysostom). When we are told in Acts 1:3 that the Lord Jesus was "seen of them forty days," it does not mean that the Lord was corporeally present with them throughout this period, nor that He was seen by them each day. He was visible and invisible, appeared in one form or another, according to His own pleasure.  

"At the sea of Tiberias." In John 6:1 we read, "The sea of Galilee, which is the sea of Tiberias," the latter being its Roman name. In Matthew 28:10 we learn that the risen Savior had said to the women at the sepulcher, "Go tell my brethren that they go into Galilee, and there shall they see me." This, then, explains the presence of the seven disciples here in Galilee. Where the other four were, and why they had not yet arrived, we do not know. But it seems clear that these seven had no business there at the sea, for Matthew 28:16 distinctly says, "The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them." It looks very much as though Peter was restless, and while waiting the coming of the other apostles he said, "I go a fishing"— to the last we see his energetic nature at work. Others have suggested that the reason they went a fishing was in order that they might obtain food for a meal, and possibly this did supply an additional motive— cf. John 21:12.  

"There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples" (John 21:2). Peter being mentioned first intimates that the enumeration here is the order of grace. "Thomas" occupying the second place in the list is a further indication of this. The removal of his doubts had restored the Eleven to unity of faith, and prepared them for mutual fellowship again. "There were together Simon Peter and Thomas," which is a beautiful contrast from John 20:24— "But Thomas was not with them!" Thomas 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 neglect make us more careful afterwards not to let opportunities slip" (Matthew Henry). Of "Nathanael" we read elsewhere only in John 1:45-51: probably he is the "Bartholomew" of Matthew 10:3. Next come the "sons of Zebedee," emphasizing their fishermen-character. This is the only place where John does not refer to himself as "the disciple whom Jesus loved": the absence of this expression here being in full accord with the fact that it is the order of grace which is before us. Who the other two disciples were we are not told.  

"Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth and entered into a ship immediately; and that night they caught nothing" (John 21:3). That Peter is here seen taking the lead is in full accord with what we read elsewhere of his impulsive and impetuous nature. Most of the commentators consider that the disciples were fully justified in acting as they did on this occasion. But the Lord had not given them orders to fish for any but men. It seems to us, therefore, that they were acting according to the promptings of nature. The fact that it was night-time also suggests that they were not walking as children of light. Nor did the Lord appear to them during that night: they were left to themselves! The further fact that they "caught nothing" is at least a warning hint that servants of the Lord cannot count on His blessing when they choose the time and place of their labors, and when they run, unsent. These beloved disciples had to be taught in their own experience, as we all have to be, the truth which the Lord had enunciated just before His death— "Without me, ye can do nothing" (John 15:5); not, a little, but nothing! The further fact that we are told, "They went forth, and entered into a ship immediately" as soon as Peter had said, "I go a fishing," instead of first looking to God for guidance, or weighing what Peter had said, supplies further evidence that the whole company was acting in the energy of the flesh— a solemn warning for each of God’ s servants to wait on the Lord for their instructions instead of taking them from a human leader!  

"But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus" (John 21:4). The "But" here adds further confirmation to what we have said above on John 21:3. That these disciples now failed to recognize the Savior indicates that their spiritual faculties were not then in exercise. It seems evident that they were not expecting Him. And how often He draws near to us and we know it not! And how often our acting in the energy of the flesh and following the example of human leaders is the cause of this! In the Greek, the dosing words of this verse are identical with those found at the end of John 20:14: "and [Mary] knew not that it was Jesus." She was immersed in sorrow, occupied with death, and she recognized not the Savior. These men had returned to their worldly calling, and were occupied with their bodily needs and recognized Him not. Surely these things are written for our learning!  

"Then Jesus saith unto them, Children, have ye any meat? They answered him, No" (John 21:5). Our Lord’ s form of address here is also searchingly suggestive. He did not use the term of endearment employed in John 13:33, "Little children," but employed the more general form of salutation, which the margin renders "Sirs." He spoke not according to the intimacies of love, but as from a distance— a further hint from the Spirit as to how we are to interpret John 21:2, 3. But why did He ask: "Have ye any meat?" He knew, of course, that they had none; what, then, was the purpose of His enquiry? Was it not designed to draw from them a confession of their failure, ere He met their need? And is not this ever His way with His own? Before He furnishes the abundant supply, we must first be made conscious of our emptiness. Before He gives strength, we must be made to feel our weakness. Slow, painfully slow, are we to learn this lesson; and slower still to own our nothingness and take the place of helplessness before the Mighty One. The disciples on the sea picture us, here in this world; the Savior on the shore (whither we are bound) Christ in Heaven. How blessed, then, to behold Him occupied with us below, and speaking to us from "the shore!" It was not the disciples who addressed the Lord, but He who spoke to them!  

"And He said unto them, Cast the net on the right side of the ship, and ye shall find" (John 21:6). How this evidences the Deity of the One here speaking to these disciples! He knew on which side of the ship the net should be cast. But more, did it not show them, and us, that He is sovereign of the sea? These men had fished all their lives, yet had they toiled throughout that night and taken nothing. But here was the Lord telling them to cast their net but once, and assuring them they should find. Was it not He, by His invisible power, that drew the fishes into their net! And what a striking line is this picture of Christian service. How He tells the servants that success in their ministry is due not to their eloquence, their power of persuasion, or their any thing, but due alone to His sovereign drawing-power. A most blessed foreshadowment did the Savior here give the apostles of the Divine blessing which should rest upon their labors for Him. In full and striking accord with this was the fact that the Lord bade them "Cast the net on the right side of the ship"— cf. Matthew 25:34: "Then shall the king say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!"  

"They cast, therefore, and now they were not able to draw it for the multitude of fishes" (John 21:6). This is very striking. The Lord was a hundred yards away from them (John 21:8), yet they heard plainly what He said. Again: He was, so far as their recognition of Him at the moment, an entire stranger to them. Moreover, notwithstanding the fact that they had fished all night and caught nothing, and had already drawn up the net into the boat, as being useless to prolong their efforts; nevertheless, they now promptly cast it into the sea again. How strikingly this demonstrated once more the power of the Word— in making them hear His voice, in overcoming whatever scruples they may have had, in moving their hearts to prompt obedience. Verily, "all power in heaven and in earth" is His. In the abundant intake the disciples were taught that in "keeping his commandments there is great reward" (Ps. 19:11). And what a lesson for those who seek to serve: His it is to issue orders, ours to obey— unmurmuringly, unquestioningly, promptly.  

"Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord" (John 21:7). This is in perfect keeping with what we read elsewhere about John— the most devoted of the apostles, he possessed the most spiritual discernment. He was the one who leaned on the Master’ s breast at the supper, and to whom the Lord communicated the secret of the betrayer’ s identity (John 13:23-26). He was the one that was nearest to the cross, and to whose care the Savior committed His mother (John 19:26, 27). He it was who was the first of the Eleven to perceive that the Lord had risen from the dead (John 20:8). So here, he was the first of the seven to identify the One on the shore. How perfectly harmonious are the Scriptures! "The tenderest love has the first and surest instincts of the object beloved" (Stier). And what a lesson is here again for the Lord’ s servants: when He grants success to our labors, when the Gospel-net in our hands gathers fishes, let us not forget to own "It is the Lord!" To how much more may and should this principle be applied. As we admire the beauties of nature, as we observe the orderliness of her laws, as we receive countless mercies and blessings every day, let us say "It is the Lord!" So, too, when our plans go awry, when disappointment, affliction, persecution comes our way, still let us own "It is the Lord!" It is not blind chance which rules our lives, but the One who died for us on the cross.  

"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" (John 21:7). This was in full keeping with Peter’ s character: if John was the first to recognize Christ, Peter was the first to act! Nor do we believe that it was mere impulsiveness which prompted him— his collectedness in first girding himself with the outer garment makes decisively against such a superficial conclusion. Peter, too, was devoted to Christ, deeply so, and it was love which here made him impatient to reach Christ. Peter’ s action makes us recall that night on the stormy sea when the Savior walked on the waves toward the ship in which the disciples were. Peter it was, then, who said unto the Lord, "Bid me come unto thee on the water" (Matthew 14:28), for he could not wait for his Beloved to reach him. Beautiful it is now to observe that there was no reserve about Peter. In the interval between Matthew 14 and John 21, he had basely denied his Master; but in the interval, too, and after the denial, he had heard His "Peace be unto you," and, plainly, this reassuring word had been treasured up in his heart. Observe that Peter left the net full of fishes for Christ, like the Samaritan woman who left her waterpot. The "girding" of himself evidences the deep reverence in which he held the Savior!  

"And the other disciples came in a little ship (for they were not far from the land, but as it were two hundred cubits) dragging the net with fishes" (John 21:8). Love does not act uniformly; it expresses itself differently, through various temperaments. John did not jump out of the ship, though he was equally devoted as Peter, nor did the other five. The six remained in the skiff or punt which usually accompanied the large fishing vessels, so as to draw the net full of fishes safely to land; illustrating the fact that faithful evangelists will not desert those who have been saved under their preaching, but will labor with them, care for them, and do all in their power to ensure their safely reaching the shore. The parenthetical remark seems to be brought in here to emphasize the miraculous character of this catch of fish, and to teach us that sometimes converts to Christ will be found in the most unlikely places— the net was cast close in to the shore!  

"As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread" (John 21:9). This is most blessed. It illustrates once more the precious truth that Jesus Christ is "the same yesterday, and to-day and forever." Even in His resurrection-glory He was not unmindful of their physical needs. Ever thoughtful, ever compassionate for His own, the Savior here showed His toiling disciples that He cared for their bodies as well as their souls: "For he knoweth our frame; he remembereth that we are dust" (Ps. 103:14). We doubt not that this provision of His was miraculously produced: the fire, the fish on it, and the bread by its side, were the creations of Him who has but to will a thing and it is done. It is surely significant that the food which Christ here provided for the disciples was of the same variety as that with which He had fed the hungry multitude close by the same sea. The fish and the bread would doubtless recall the earlier miracle to the minds of the apostles.  

"They saw a fire of coals there, and fish laid thereon, and bread." What is the deeper significance of this? First, it tells us of the Lord’ s care for His servants, and is the concrete pledge that He will supply all their need. Second, the Lord has left us an example to follow: if the Son of God condescended to spread this table for His children after their night of toil, let us not think it beneath us to take loving forethought whenever we have the opportunity of ministering to the physical comfort of His servants: even a cup of water given in His name will yet be rewarded. Third, it signifies that in the midst of laboring for others, our own souls need warming and feeding— a lesson which many a servant of God has failed to heed. Fourth, the fact that there were fish already on the fire before the disciples drew their full net to land, intimates that the Lord is not restricted to the labors of His servants, but that He can and does save souls altogether apart from human instrumentality— another thing we need to take to heart these days when man is so much magnified. Finally, does not this gracious provision of Christ forecast the refreshment and satisfaction which will be ours when our toiling on the troublous sea of this world shall be ended, and we are safely landed on the Heavenly shore!  

"Jesus saith unto them, Bring of the fish which ye have now caught" (John 21:10). "In this verse our Lord calls on the disciples to bring proof that, in casting the net at His command, they had not labored in vain. It was the second word that He spake to them, we must remember, on this occasion. The first saying was, ‘ Cast the net on the right side of the ship, and ye shall find.’ The second saying was, ‘ Bring of the fish which ye have now caught,’ with a strong emphasis on the word ‘ now.’ I believe our Lord’ s object was to show the disciples that the secret of success was to work at His command, and to act with implicit obedience to His word. It is as though He had said, ‘ Draw up the net, and see for yourselves how profitable it is to do what I tell you.’ Fish for food they did not want now, for it was provided for them. Proof of the power of Christ’ s blessing, and the importance of working under Him was the lesson to be taught, and as they drew up the net they would learn it" (Bishop Ryle). This also is in full accord with the fact that the practical teaching of this chapter is instruction upon service.  

"Bring of the fish which ye have now caught." Is there not also a spiritual hint in this verse? The "fish" symbolize the souls which the Lord enables His servants to gather in. In bidding them bring of the fish to Him, He intimated they would have fellowship together, not only in laboring, but also in enjoying the fruits of it! It reminds us of His words in John 4:36: "He that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together." The Lord delights in sharing His joy with us. Beautifully is this brought out again in Luke 15:6: "When he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost." How marvelous the grace which here said to the disciples: "Bring of the fish which ye have now caught?  

"Simon Peter went up and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken" (John 21:11). Peter drew the net to land: how remarkable is this in view of what is said in John 21:6: "They were not able to draw it for the multitude of fishes." Surely this points another important lesson in connection with service. What six men had been unable to do in their own strength, one man now did when he went to his work from the feet of Christ! Peter was weaker than gossamer thread when he followed his Lord afar off; but in His presence, a sevenfold power came upon him! A similar example is found in Judges 6:14: "The Lord looked upon him [Gideon] and said, Go in this thy might." The place of strength is still at the feet of the Savior, and strength will be imparted exactly in proportion as we are in conscious fellowship with Him and drawing from His infinite fullness. "He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fail; but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isa. 40:29-31). How much each of us need to heed that word, "Wait on the Lord, be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord" (Ps. 27:14). How lamentable, and how humbling, that we are so slow to avail ourselves of the unfailing strength which is to be found in Him; found for the feeblest who will wait on Him in simple faith and earnest entreaty.  

"Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken." There are two details here upon which the ingenuity of many have been freely exercised: the number of the fish, and the not breaking of the net. There is little room to doubt that Peter would recall the miraculous draught of fishes on a former occasion, when the net did break (Luke 5). On that occasion the miracle was followed by the Lord saying unto Simon, "From henceforth thou shalt catch men." There it is the work of the evangelist which is in view, and therefore there is no numbering, tot it is impossible for him to count up those who are saved under his Gospel message. Following this second miraculous draught, the Lord said unto Simon, "Feed my sheep." Here it is the work of the pastor or teacher which is in view, and hence there is numbering, for he ought to be able to determine which are sheep and which are goats. In the former the net breaks, for though many profess to believe the Gospel, yet few really do so to the saving of their souls. In the latter, the net breaks not, for none of the elect (the "right" side of the ship) shall perish. As for the spiritual meaning of the numbering of the fish here, observe that they were not counted till the end, not in John 21:6, but in John 21:11; not while in the ship, but after "the land" is reached! Not till we come to Heaven shall we know the number of God’ s elect!  

"Jesus saith unto them, Come and dine" (John 21:12). How beautifully this evidenced the fact that He was still the same loving, gracious, condescending One as in the days of His humiliation! The disciples were not kept at a distance. They were invited to draw near, and partake of the provision which His own compassion had supplied. So He still says to the one who responds to His knocking, "I will come in to him and sup with him, and he with me" (Rev. 3:20). Here for the last time we hear His blessed and familiar "Come." "Come" not "Go." He did not send them away, but invited them to Himself.  

"And none of the disciples durst ask him, Who art thou? knowing that it was the Lord" (John 21:12). "This statement is by no means to be understood as implying any doubt, but on the contrary a full persuasion that it was Christ Himself. Yet may we infer from it the change which had passed upon Him, and the awe which possessed them, after His resurrection. He was the same, and yet not the same. There was so much of His former appearance as to preclude doubtfulness; there was so much of change as to prevent all curious and carnal questioning. They sat down to the meal in silence, wondering at, while at the same time they well knew, Him Who was thus their Host" (Mr. G. Brown). It was reverence for Him which suppressed their inquiries.  

"Jesus then cometh, and taketh bread, and giveth them, and fish likewise" (John 21:13). As Master of the feast, as Head of the family he now dispensed His mercies. But we may observe that no longer does the Lord give thanks before meat with His guests, as formerly He did (John 6:11). Then, it was as the perfect Man, the Servant ministering, that He gave thanks to God, with and for and before them all, for what God had given them: but now, as God, He Himself gives, and requires them to recognize Him as the Lord. There, it was His humanity which was the more prominent; here, His Deity. Yet how unspeakably blessed to observe that this One who is now "crowned with glory and honor" was still their Minister, caring for them! Not only was this the emblem of that spiritual fellowship which it is our unspeakable privilege to enjoy with Christ even now, but also the pledge of the future relations which will exist. Even in a coming day "He will ‘ gird’ Himself, and make them to sit down to meat, and will come forth and serve them" (Luke 12:37). He will yet give us to "eat of the tree of life" (Rev. 2:7), and of the "hidden manna" (Rev. 2:17).  

"This is now the third time that Jesus showed himself to his disciples, after that he was risen from the dead" (John 21:14). This does not mean that the Lord made but three appearances in all, but the third that John was led to record: the other two he mentions, are found in chapter 20. It should be remembered that during the "forty days" of Acts 1, which intervened between His resurrection and ascension, Christ did not consort with His disciples as before, but only showed Himself to them occasionally.  

It is deeply interesting to compare the record found in Luke 5 of the earlier miraculous draught of fishes; there are a number of comparisons and contrasts. Both took place at the sea of Galilee; both were preceded by a night of fruitless toil; both evidenced the supernatural power of Christ; both were followed by a commission to Peter. But in the former, the Lord was in the ship; here, on the shore: in the one the net broke, in the other it did not: the one was at the beginning of Christ’ s public ministry; the latter, after His resurrection: in the former, Peter’ s commission was to fish for "men"; in the latter, to feed Christ’ s "sheep"; in the one the number of fishes is not given; in the latter it is.  

The following questions are to aid the student on our final section:—   

1. Why after "they had dined" did Christ speak, verse 15?  

2. Why did Christ ask Peter verse 15?  

3. What is the difference between Peter’ s three commissions, verses 15, 16, 17?  

4. What is meant by grieved, verse 17?  

5. Why did Peter turn around, verse 20?  

6. What should Christ’ s rebuke teach us, verse 22?  

7. What is the force of verse 25?  

  

MHCC: Joh 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.

Matthew Henry: Joh 21:1-14

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 (Luk 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 (Joh 21:2): 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, Joh 21:3. 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 Luk 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 (Joh 21:1), 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 (Joh 21:4): 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, Joh 21:5. 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, 1Co 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, Psa 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 (Joh 21:6): 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, Luk 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, Joh 21:7, Joh 21:8, 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 (Mat 14:28, Mat 14:29), 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 (Joh 21:8): 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, Luk 22:30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luk 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, Joh 21:10, Joh 21:11. 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, Psa 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, Pro 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, Joh 21:11. It was said (Joh 21:6), 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, 1Co 3:7. Observe, [1.] Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (Joh 21:7), 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 (Luk 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 dine with 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, Son 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, Joh 21:13. 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 Luk 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, Act 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 (Joh 21:14): 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 2Co 12:14. This is the third, perhaps it may be the last.

Barclay: Joh 21:1-14

It was certainly someone who knew the fishermen of the Sea of Galilee who wrote this story. Night-time was the best for fishing. W. M. Thomson in The Land and the Book describes night fishing: "There are certain kinds of fishing always carried on at night. It is a beautiful sight. With blazing torch, the boat glides over the flashing sea, and the men stand gazing keenly into it until their prey is sighted, when, quick as lightning, they fling their net or fly their spear; and often you see the tired fishermen come sullenly into harbour in the morning, having toiled all night in vain."

The catch here is not described as a miracle, and it is not meant to be taken as one. The description is of something which still frequently happens on the lake. Remember that the boat was only about a hundred yards from land. H. V. Morton describes how he saw two men fishing on the shores of the lake. One had waded out from the shore and was casting a bell net into the water. "But time after time the net came up empty. It was a beautiful sight to see him casting. Each time the neatly folded net belled out in the air and fell so precisely on the water that the small lead weights hit the lake at the same moment making a thin circular splash. While he was waiting for another cast, Abdul shouted to him from the bank to fling to the left, which he instantly did. This time he was successful.... Then he drew up the net and we could see the fish struggling in it.... It happens very often that the man with the hand-net must rely on the advice of someone on shore, who tells him to cast either to the left or the right, because in the clear water he can often see a shoal of fish invisible to the man in the water." Jesus was acting as guide to his fishermen friends, just as people still do today.

It may be that it was because it was the grey dark that they did not recognize Jesus. But the eyes of the disciple whom Jesus loved were sharp. He knew it was the Lord; and when Peter realized who it was he leaped into the water. He was not actually naked. He was girt with a loin cloth as the fisher always was when he plied his trade. Now it was the Jewish law that to offer greeting was a religious act, and to carry out a religious act a man must be clothed; so Peter, before he set out to come to Jesus, put on his fisherman's tunic, for he wished to be the first to greet his Lord.

Barclay: Joh 21:1-14

Now we come to the first great reason why this strange chapter was added to the already finished gospel. It was to demonstrate once and for all the reality of the Resurrection. There were many who said that the appearances of the Risen Christ were nothing more than visions which the disciples had. Many would admit the reality of the visions but insist that they were still only visions. Some would go further and say that they were not visions but hallucinations. The gospels go far out of their way to insist that the Risen Christ was not a vision, not an hallucination, not even a spirit, but a real person. They insist that the tomb was empty and that the Risen Christ had a real body which still bore the marks of the nails and the spear thrust in his side.

But this story goes a step further. A vision or a spirit would not be likely to point out a shoal of fish to a party of fishermen. A vision or a spirit would not be likely to kindle a charcoal fire on the seashore. A vision or a spirit would not be likely to cook a meal and to share it out. And yet, as this story has it, the Risen Christ did all these things. When John tells how Jesus came back to his disciples when the doors were shut, he says: "He showed them his hands and his side" (Joh 20:20). Ignatius, when writing to the Church at Smyrna, relates an even more definite tradition about that. He says: "I know and believe that he was in the flesh even after the resurrection, and when he came to Peter and his company, he said to them: 'Take, handle me, and see that I am not a bodiless demon.' And straightway they touched him, and they believed, for they were firmly convinced of his flesh and blood.... And after his resurrection he ate and drank with them as one in the flesh."

The first and simplest aim of this story is to make quite clear the reality of the resurrection. The Risen Lord was not a vision, nor the figment of someone's excited imagination, nor the appearance of a spirit or a ghost; it was Jesus who had conquered death and come back.

Barclay: Joh 21:1-14

There is a second great truth symbolized here. In the Fourth Gospel everything is meaningful, and it is therefore hardly possible that John gives the definite number one hundred and fifty-three for the fishes without meaning something by it. It has indeed been suggested that the fishes were counted simply because the catch had to be shared out between the various partners and the crew of the boat, and that the number was recorded simply because it was so exceptionally large. But when we remember John's way of putting hidden meanings in his gospel for those who have eyes to see, we must think that there is more to it than that.

Many ingenious suggestions have been made.

(i) Cyril of Alexandria said that the number 153 is made up of three things. First, there is 100; and that represents "the fullness of the Gentiles." 100, he says, is the fullest number. The shepherd's full flock is 100 (Mat 18:12). The seed's full fertility is 100-fold. So the 100 stands for the fullness of the Gentiles who will be gathered in to Christ. Second, there is the 50; and the 50 stands for the remnant of Israel who will be gathered in. Third, there is the 3; and the 3 stands for the Trinity to whose glory all things are done.

(ii) Augustine has another ingenious explanation. he says that 10 is the number of the Law, for there are ten commandments; 7 is the number of grace, for the gifts of the Spirit are sevenfold.

"Thou the anointing Spirit art,

Who dost thy sevenfold gifts impart."

Now 7+10 makes 17; and 153 is the sum of all the figures, 1+2+3+4..., up to 17. Thus 153 stands for all those who either by Law or by grace have been moved to come to Jesus Christ.

(iii) The simplest of the explanations is that given by Jerome. He said that in the sea there are 153 different kinds of fishes; and that the catch is one which includes every kind of fish; and that therefore the number symbolizes the fact that some day all men of all nations will be gathered together to Jesus Christ.

We may note a further point. This great catch of fishes was gathered into the net, and the net held them all and was not broken. The net stands for the Church; and there is room in the Church for all men of all nations. Even if they all come in, she is big enough to hold them all.

Here John is telling us in his own vivid yet subtle way of the universality of the Church. There is no kind of exclusiveness in her, no kind of colour bar or selectiveness. The embrace of the Church is as universal as the love of God in Jesus Christ. It will lead us on to the next great reason why this chapter was added to the gospel if we note that it was Peter who drew the net to land (Joh 21:11).

Constable: Joh 21:1-25

V. Epilogue ch. 21

This Gospel began with a theological prologue (1:1-18). It ends with a practical epilogue. John concluded his narrative designed to bring unbelievers to faith in Jesus Christ in chapter 20. Chapter 21 contains instruction for those who have come to faith in Him and explains how they are to serve Him as they carry out their mission (20:21-23). Many of the prominent themes in the rest of the Gospel recur here.

"Some critics have argued that this chapter is anticlimactic after the great conclusion in chapter 20, and therefore was written by another (anonymous) writer. But the linguistic evidence does not support this notion. In addition, other great books of Scripture have appendixes after reaching a grand climax (cf. e.g., Rom. 16 following Rom. 15:33). Thus John 21 is neither without value nor out of harmony with other Bible books."⁶⁶¹

The structure of this chapter is similar to the rest of the Gospel. John first narrated an event (vv. 1-14). He then related Jesus' teaching based on that event (vv. 15-23). Finally he concluded his Gospel (vv. 24-25).

Constable: Joh 21:1-14

A. Jesus' appearance to seven disciples in Galilee 21:1-14

21:1 John recorded still another post-resurrection appearance of Jesus to His disciples. It undoubtedly occurred during the 32-day period between Thomas' confession (20:28) and Jesus' ascension (Acts 1:9). Exactly when is unimportant. John was the only New Testament writer to refer to the Sea of Galilee as the Sea of Tiberias (cf. 6:1). Evidently most of his original readers would have known it by this Roman name. John stressed the fact that Jesus revealed Himself throughout this Gospel (cf. 1:31; 2:11; 9:3; 17:6; 21:14; et al.; 1 John 1:2; 2:28; 3:2, 5, 8; 4:9). Now Jesus gave another revelation of Himself to these disciples. They were to learn something new about Him from this revelation.

21:2 John evidently identified all the disciples who were present on this occasion, five of them by name or patronym and two others anonymously. Simon Peter was the disciples' leader even after his denial of Jesus. Thomas was obviously a believer (20:28) perhaps suggesting that what follows has special importance for believing disciples. John mentioned Nathanael earlier (1:45-51), but here alone he identified this disciple as from Cana in Galilee. Perhaps he did so to remind the reader of Jesus' first sign that happened in Cana (2:1-11) since Jesus was about to perform another miracle. Zebedee's sons were James and John, though John did not identify them this way before. Perhaps this was John's way of hinting at his own presence as an eyewitness of what follows without drawing too much attention to himself. The two unnamed disciples brought the total to seven.

The exact number may be another detail designed to add credibility to the account, or John may have been hinting that a complete number of disciples was present. Seven was a number that symbolized completeness to the Jews (cf. Gen. 2:2-3; et al.). He may have been implying that the lesson that Jesus taught here was applicable to the full complement of disciples.

21:3 Some expositors have interpreted Peter's words as a renunciation of his calling as Jesus' disciple. They believe he meant that he intended to return to his former occupation as a fisherman permanently.⁶⁶² However there is no basis for this conclusion in the text. Indeed when Peter learned that Jesus was standing on the shore he jumped into the water to get to Jesus as quickly as he could (v. 7).

His words simply expressed his intention to do some fishing, not to change his vocation.⁶⁶³ Peter probably found it very difficult to sit around doing nothing while he and his friends waited for Jesus to appear. Jesus had instructed the disciples to return to Galilee and to wait for him there (cf. Matt. 28:7; Mark 14:28; 16:7). So he did something that he probably enjoyed doing and presumably did well. Alternatively he may have been returning to his former vocation temporarily only to earn some money so he could feed his family.⁶⁶⁴

This was not the first time that Peter had met Jesus after the Crucifixion. Jesus had appeared to Peter evidently on Easter morning (1 Cor. 15:5) and undoubtedly on Easter evening (20:19-23; cf. Mark 16:14). Peter had also seen Jesus the following Sunday when Thomas made his profession of faith (20:26-29). Therefore we should not conclude that Peter would have been reluctant to see Jesus now because of his denial in the high priest's courtyard. Peter's moment of reconciliation with Jesus had already passed.

Peter's companions followed his lead and joined him. Apparently they launched out on the lake just before or during the night, a popular time to fish. John identified their boat specifically as "the boat." Probably this was Simon's boat that he had formerly used when he was a professional fisherman (cf. Luke 5:3). The disciples' failure to catch anything set the stage for Jesus' miracle that followed.

"They are coming to grips with the resurrection, but they still have not learned the profound truth that apart from Christ they can do nothing (15:5) . . ."⁶⁶⁵

In view of Jesus' commission, these disciples' activity seems inappropriate even if it was not rebellious. It contrasts with their behavior following Pentecost when they began to carry out their mission zealously and joyfully. Therefore John's reference to nighttime may have symbolic overtones again.

21:4 Likewise the breaking of this new day is perhaps symbolic of the new era that was opening up for them as Jesus' disciples, though they did not realize that yet. Jesus' instruction would change the course of their lives forever.

The disciples could not identify Jesus as He stood on the shore within shouting distance from where they fished (v. 8). This may have been due to the twilight, the distance, Jesus' altered appearance, or some other reason (cf. Luke 24:16).

21:5 Jesus addressed the disciples with an affectionate masculine greeting (Gr. paidia). The translation "boys" captures the spirit of His word. The form of Jesus' question in the Greek text assumed a negative answer; He expected that they had caught nothing. One can sense the discouragement and mild embarrassment in the disciples' "no." Jesus was in the process of teaching these men their personal inadequacy even in the type of work they knew best and had most experience with. It was important that they articulate their failure.

21:6 Their nets had been hanging over the left-hand side of their fishing boat. The unknown authority on the shore now promised that if they would cast their net on the right-hand side they would catch some fish. Such a suggestion must have seemed ludicrous to these seasoned fishermen. The idea that such an insignificant change would accomplish anything was laughable. Yet amazingly the disciples followed Jesus' orders.

Why did they do so? Perhaps they remembered another night of unsuccessful fishing when Jesus had told Peter, James, and John to lower their nets. They had encountered such a large school of fish that their nets began to break (Luke 5:1-11). That had been the time when Jesus first called those disciples to follow Him. They had responded by leaving their fishing trade to follow Jesus full-time as His disciples. Nevertheless it seems clear that even after they obeyed the unknown armchair fisherman on the shore this dark morning they still did not realize that He was Jesus.

The reason for the disciples' obedience is not as important as the fact of it. Had they not obeyed Jesus' command they would have failed to catch any fish. However because they obeyed, they experienced overwhelming success, success far exceeding their natural ability. They even had trouble managing the results of their success because it was so great.

These men would reflect on this experience and realize that Jesus had been teaching them how important it was to obey His word. Obedience to Jesus was the key to supernatural success. Indeed obedience to His word even though they did not know it was His word yielded an unbelievable reward.

21:7 The reader has already suspected that "the disciple whom Jesus loved" was John himself. This identification fits because John was one of the disciples in the boat (v. 2). Again John realized something about Jesus before Peter did (cf. 20:8). Probably he sensed that a miracle had happened, and he remembered that years earlier Jesus had performed a similar miracle (Luke 5:1-11). True to the pictures we have of them in the New Testament John exhibited quick insight and Peter quick action.

Peter had learned that John's instincts about these things were better than his. He accepted John's conclusion and jumped into the water. Apparently he wanted to get to Jesus faster than his boat and net now full of fish would allow. He showed no concern for the fish; he willingly let them go. His only desire was to get to Jesus.

Fishermen usually worked in their light undergarments (Gr. chiton, not underwear). Peter evidently put his outer garment (Gr. ependytes) on so when he reached land he would be properly clothed albeit soaking wet. Normally people take unnecessary clothing off before going swimming. Peter's somewhat irrational behavior seems to be another indication of his strong desire to get to Jesus quickly. He was again demonstrating his characteristic extravagant loyalty to his Lord (cf. 20:6).

21:8 The other disciples behaved more normally. John was one of these whom Peter left to struggle with the nets. His record of the distance and the labor involved in this task corroborates his claim to being an eyewitness of these events (v. 24).

21:9 While the other disciples struggled to get their catch to shore, Jesus was preparing breakfast for them. John noted that it was a charcoal fire (Gr. anthrakia) that Jesus had laid. The reader may remember that it was specifically a charcoal fire at which Peter had stood when he denied Jesus (18:18). Jesus was setting the stage for a lesson He was about to teach the disciples and especially Peter.

Bread and fish were common staples, but again they recall earlier miracles that Jesus had performed. He had miraculously provided meals for 5,000 and later 4,000 males plus women and children with bread and fish. Notice that He had already provided some fish for them before the disciples got out of their boat and pulled the fish that they had caught to shore.

Before His crucifixion, Jesus had served His disciples by washing their feet (13:1-17). Now He continued to serve them as their risen Lord by providing them with a warm fire and breakfast (cf. v. 13).

21:10 Even though there was already one fish (Gr. opsarion, singular) on the fire Jesus instructed the disciples to bring some of the fish (plural) that they had caught. He would not provide for their physical needs by multiplying the food miraculously as He had done in the past. Now He would use the product of their labor to satisfy their need. Nevertheless it was clear that their fish had been the result of His miraculous provision. Perhaps this was all symbolic of how Jesus would carry out His mission through His disciples in the future compared with how He had done it during His pre-cross ministry.

21:11 Peter did not leave his fellow disciples to struggle with the nets while he stood by. He helped them pull the huge catch of fish that Jesus had provided to land.

There have been many allegorical explanations of the meaning of the 153 fish.⁶⁶⁶ Many of these involve gamatria.⁶⁶⁷ One of the more credible of these is as follows. Jesus formerly told His disciples that they would become fishers of men, an obvious metaphor (Mark 1:17). If the fish here represent the converts that Jesus would miraculously provide for His disciples to "catch," perhaps their large number represents many converts (cf. Matt. 13:47-50). The fact that the net did not break may symbolize the capability of the gospel to "catch" many people without failing.⁶⁶⁸

Perhaps John simply recorded the number as a detail to lend authenticity to his testimony (cf. 2:6). He was, after all, a fisherman himself. Most fishermen know exactly how many fish they have caught whenever they catch some, and this was a very unusual catch. Probably the disciples divided the catch and so had to count the fish.

21:12 Jesus, as the host, invited the disciples to dine with Him. Perhaps He was reminding them of their last meal together in the upper room just before His arrest. In the ancient Near East a host who extended hospitality to others and provided food for them was implying that He would defend them from then on. Consequently Jesus' invitation may have been a promise of commitment to them like the oriental covenant meal. Such a meal involved acceptance, forgiveness, and mutual commitment. By accepting His invitation the disciples were implying that they were committing themselves to Jesus afresh.

"Three invitations' stand out in John's Gospel: Come and see' (John 1:39); Come and drink' (John 7:37); and Come and dine' (John 21:12). How loving of Jesus to feed Peter before He dealt with his spiritual needs. He gave Peter opportunity to dry off, get warm, satisfy his hunger, and enjoy personal fellowship. This is a good example for us to follow as we care for God's people. Certainly the spiritual is more important than the physical, but caring for the physical can prepare the way for spiritual ministry. Our Lord does not so emphasize the soul' that He neglects the body."⁶⁶⁹

Apparently these disciples longed to ask Jesus if the person standing with them was truly He, but they did not dare do so. This tension within them helps us understand that Jesus' resurrection was a challenge to the faith of even those who knew Him best. Had the beatings and His crucifixion so marred His form that He scarcely resembled the Jesus they had known, or was His resurrection body so different? Probably we will have to wait to see Him for ourselves to get answers to these questions. In spite of everything, the disciples could only conclude that the One who stood among them really was Jesus.

21:13 Jesus provided for the physical needs of His own as He had done before (cf. 6:11-13). Hopefully the disciples recalled the significance of His feeding the multitudes earlier. Jesus could take meager human resources and multiply them and so produce supernatural blessing. This was an important lesson for these believers to remember as they began to embark on the challenging mission that Jesus had given them.

21:14 John concluded the narration of this incident by identifying it as the third instance of Jesus' self-manifestation to His disciples after His resurrection. This verse forms an inclusio with verse 1 that sets this incident off as distinct.

John said that this was the third post-resurrection appearance "to the disciples" (i.e., the apostles, cf. 20:19-23, 26-29). Chronologically this was at least Jesus' seventh post-resurrection appearance (cf. 20:11-18; Matt. 28:8-10; 1 Cor. 15:5; Luke 24:13-32; John 20:19-23, 26-29). Nevertheless it was the third appearance to the disciples, and the third appearance to the disciples that John recorded.

John viewed this appearance as further proof of Jesus' resurrection. Perhaps he viewed it as completing a full compliment of testimonies since he drew attention to its being the third appearance to the disciples. The number three in Scripture sometimes connotes fullness or completeness (e.g., the three Persons of the Trinity). However by calling this appearance a "manifestation" (Gr. ephanerothe, cf. v. 1) John indicated that he also viewed it as a revelation of Jesus' true character.

So far Jesus had reminded these disciples of lessons that He had taught them previously that were important for them to remember in view of their mission. He had also set the stage for an even more important lesson that would follow.

College: Joh 21:1-25

JOHN 21

C. THE RESURRECTION OF JESUS (20:1-21:25) CONTINUED

The resurrection appearances in chapter 20 take place in Jerusalem, those in chapter 21 in Galilee. This follows the pattern of the Synoptic Gospel accounts. The actual material of this chapter is unique to John, although Luke includes a story similar to the miraculous catch of fish but in an entirely different context (Luke 5:1-11).

Some scholars have argued that chapter 21 is a later addition to the Fourth Gospel, primarily because 20:30-31 is such a fitting climax to the book. In these cases chapter 21 will be treated as an afterthought, or as a supplement added by later editors. There is, however, no manuscript evidence or tradition that the Fourth Gospel ever existed without chapter 21. Not allowing the author to make additional comments after the conclusion of 20:30-31 is an inappropriate application of modern standards to an ancient writing. This also misses what seems to me to be the intended presentation scheme of John. He clearly states his purpose of bringing the reader to faith at the end of chapter 20, but chapter 21 serves to issue the final challenge to faith, " Follow me!" For this reason, we conclude that it is an intended part of the original composition of the Apostle John.

6. Jesus' Appearance to Seven Disciples and

the Great Haul of Fish (21:1-14)

¹ Afterward Jesus appeared again to his disciples, by the Sea of Tiberias. ^a It happened this way: ² Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. ³" I'm going out to fish," Simon Peter told them, and they said, " We'll go with you." So they went out and got into the boat, but that night they caught nothing.

⁴ Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus.

⁵ He called out to them, " Friends, haven't you any fish?"

" No," they answered.

⁶ He said, " Throw your net on the right side of the boat and you will find some." When they did, they were unable to haul the net in because of the large number of fish.

⁷ Then the disciple whom Jesus loved said to Peter, " It is the Lord!" As soon as Simon Peter heard him say, " It is the Lord," he wrapped his outer garment around him (for he had taken it off) and jumped into the water. ⁸ The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards. ^{b 9} When they landed, they saw a fire of burning coals there with fish on it, and some bread.

¹⁰ Jesus said to them, " Bring some of the fish you have just caught."

¹¹ Simon Peter climbed aboard and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn. ¹² Jesus said to them, " Come and have breakfast." None of the disciples dared ask him, " Who are you?" They knew it was the Lord. ¹³ Jesus came, took the bread and gave it to them, and did the same with the fish. ¹⁴ This was now the third time Jesus appeared to his disciples after he was raised from the dead.

^a 1 That is, Sea of Galilee ^b 8 Greek about two hundred cubits (about 90 meters)

21:1. In John's account we are not told why the disciples return to Galilee. It seems quite a natural thing to do, since they are all Galileans. John sets the scene by placing the group on the shore of the Sea of Tiberias (the Sea of Galilee, see 6:1).

The word translated appeared is a significant theological term. It is the Greek verb fanerovw (phaneroô) and means to " reveal" or " show." It is often used in a context of divine revelation (see comments at 17:6). In this verse John is saying, " Jesus revealed himself." This is language usually reserved for God and marks the high Christology John maintains, particularly after the resurrection. The verb phaneroô is used in a similar way again in 21:14 to serve as an inclusio and bracket this section.

21:2. The cast of characters numbers seven: Peter, Thomas, Nathanael (not mentioned since 1:49), the sons of Zebedee (James and John), and two other disciples. These other two may be Andrew (Peter's fisherman brother) and Philip (Nathanael's good friend). This is merely speculation on our part, but makes even more sense if we remember that Philip and Andrew are linked elsewhere in John (see 6:7-9; 12:22). The listing of these seven is a good way for John, the author, to be included as an eyewitness without drawing attention to himself.

21:3-4. Perhaps after the disciples have a round of " What do you want to do?" " I don't know, what do you want to do?" the restless Peter announces that he will do something familiar and reliable: go fishing. This is not the casting of line and hook from the shore, but boat fishing with a net. A boat is found and the seven go out onto the lake. Fishing on the Sea of Galilee was often done at night (see Luke 5:5), perhaps because it was usually a more successful time, but more likely because the fresh fish would then be ready for sale in the early morning. The fishing expedition may have supplied a diversion and companionship, but little else because no fish are caught. At first light the fishers see a person watching them from the shore. It is Jesus, but a hidden Jesus (cf. 20:14).

21:5-6. The boat is near enough to the shore that the man on the shore is able to converse with the boat crew (v. 8 indicates 100 yards). The Greek word he uses to address them is paidiva ( paidia , a plural form of paidivon, paidion ). The NIV misses the meaning of this word rather widely by translating it as friends . Paidion is a diminutive of the word pai'" ( pais ), which is used for a minor household member, usually a child but sometimes a slave. The diminutive paidion , then, means " little child." Jesus' call to the boat has the sense of " Hey kids! Did you catch anything?"

The fishermen admit their failure without embellishment. They are directed to cast the net one more time, this time to starboard ( the right side ). This is the opposite side from where they had been casting, and probably the side of the boat facing away from shore. Ancient fishing on this lake was not done with huge drag nets used by modern fishing boats to scoop up every living thing even hundreds of feet deep. Their nets were relatively small and useful only in comparatively shallow water. Standard practice would have been to cast the net between the boat and the shore. But when they follow the " stranger's" directions, the catch of fish is so enormous and heavy that it cannot be landed in the boat.

21:7-8. John, the author mildly disguised as the beloved disciple, quickly puts this all together. He interprets the size of the catch as more than fisherman's good fortune; it is miraculous. The man on the shore who directed this miracle can be none other than Jesus. He quickly relays this conclusion to the more slow thinking Peter, " It is the Lord." This is a confession of faith, " It is the Risen Lord!" The one who multiplied fish and bread in chapter 6 is still working miracles for the disciples.

Peter, the career fisherman, is so startled by Jesus' presence that he forgets what is undoubtedly one of the greatest catches of fish he has ever seen. He cinches up his clothes and dives into the water in order to swim to the Lord. This would be something like a real estate agent hopping in her car and driving away the minute before closing the sale on a million dollar house. John adds several eyewitness details to give authenticity to the narrative. He says that Peter is " naked" (KJV, NRSV). The Greek word used to describe Peter's state of dress is gumnov" ( gymnos ), which literally means " naked," but not necessarily " completely naked." It could be used to describe someone who was inadequately clothed. The NASB translation, " stripped for work," gives an accurate version of John's intended meaning here.

The author also gives a good word picture of the process of getting the marvelous catch to the shore. The narrator's perspective remains in the boat, again pointing to the eyewitness author. Despite Peter's desertion, the remaining six fishermen maintain the presence of mind to tow the net to the shore. In this way they avoid breaking their net or swamping the boat.

21:9-13. When they arrive on shore, Jesus again proves to be in control of the situation. A fire is ready for cooking, having burned down to coals . Already upon the fire are some ojyavrion ( opsarion ), probably fish fillets (see notes at 6:9). Fish fillets can be quickly cooked if laid directly on a bed of coals, skin side down. Combined with the bread (a[rto", artos ) Jesus has provided, we have the same two ingredients found at the multiplication of loaves in chapter 6, with the author even using the same terms. The parallel between these two incidents becomes even more marked in verse 13, where Jesus takes the bread and the fish fillets and distributes them (cf. 6:11). But this time something new is added. The disciples are able to provide an abundance of fish through their own miraculous catch.

Obviously Jesus has provided a hot breakfast for these men who have worked all night, but there is more going on in this story. It has the sense of " passing the baton" to the disciples. Before they were dependent upon Jesus to multiply fish. Now, through the miraculous grace of God, they multiply the fish themselves. The expansion of the ministry of Jesus will be dependent upon them, although empowered by God. In his ministry Jesus multiplied believers. Through the apostles' future ministry, believers will continue to be multiplied. This story provides another way of saying, " As the Father has sent me, I am sending you" (20:21).

There are a couple of eyewitness details in this section that deserve special notice. First, John carefully records the number of large fish in the net as 153. These are Sea of Galilee fish, perhaps the perch-like tilapia that inhabit this freshwater lake today. Tilapia easily grow to 2 lbs. in weight, so John's description may imply fish that are 3-5 pounds. If so, one can understand why the net was so heavy, perhaps 500-700 lbs. of fish. This would have been a small fortune for these fishermen, for whom a few dozen fish would have been a good catch.

Is there any significance to the number 153? Christian authors have found symbolic meaning in this number for centuries. Cyril of Alexandria, writing in the fifth century, imagined that 100 represented the Gentiles saved, 50 the remnant of the Jews saved (2:1 ratio), and 3 was the Trinity. Augustine, also writing in the fifth century, supposed that 153 represented the law and grace. This was because the sum of all the numbers between 1 and 17 is 153 (1+2+3+... 17=153). The number 17 could be broken down to 10 (Ten Commandments = Law) and to 7 (the number for grace). Jerome, another fifth century writer, claimed that 153 was the number of known species of fish (in his day), so the story symbolized that someday persons from all nations would come to Christ. While these explanations are imaginative and entertaining, it is more likely that John includes this detail because he was there. Someone took the time to count the exact number of fish, and the remarkable number was burned in his memory forever. This is a great fish story that involves an exact number, not the hands spread to indicate the size of a whopper and spreading further as the years go by.

Another detail that should be noted is the continuing inability of the disciples to recognize Jesus by sight. In verse 12 the author indicates that they all knew it was the Lord , yet there is still a lingering question of identity. Some still feel an impulse to ask, " Who are you?" This may be intended to tell the readers that Jesus' appearance is somehow different, although we are not given a hint as to what the difference might be.

21:14. The author finishes this section by summarizing what has happened since the resurrection. The miraculous catch of fish and breakfast fellowship are the third time the Risen Lord has appeared to a group of disciples, and it will be the last time in the Fourth Gospel. This is the only time after the resurrection that John refers to Jesus' having been raised from the dead (but see 2:22). On the expression Jesus appeared, see comments on 21:1.

7. Jesus' Admonition to Peter about Peter (21:15-19)

¹⁵ When they had finished eating, Jesus said to Simon Peter, " Simon son of John, do you truly love me more than these?"

" Yes, Lord," he said, " you know that I love you."

Jesus said, " Feed my lambs."

¹⁶ Again Jesus said, " Simon son of John, do you truly love me?"

He answered, " Yes, Lord, you know that I love you."

Jesus said, " Take care of my sheep."

¹⁷ The third time he said to him, " Simon son of John, do you love me?"

Peter was hurt because Jesus asked him the third time, " Do you love me?" He said, " Lord, you know all things; you know that I love you."

Jesus said, " Feed my sheep. ¹⁸ I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." ¹⁹ Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, " Follow me!"

21:15-17. This section is one of the most well known and frequently preached sections in John. Before plunging in to it, a few preliminary observations are in order.

A great deal has been made over the difference between the two words used for " love" in this passage. The verbs are ajgapavw (agapaô) and filevw (phileô). Many times we have been told that agapaô is reserved for a superior, Godlike love, whereas phileô is a lesser, friendship love. Agapaô is supposed to mean " I love you unreservedly," whereas phileô merely means, " I like you a lot." Those who are tempted to build a sermon on this distinction would do well to read the comments of D.A. Carson in his little book, Exegetical Fallacies . Carson makes the point that " there is nothing intrinsic to the verb ajgapavw or the noun ajgavph to prove its real meaning or hidden meaning refers to some special kind of love."

Jesus' conversation with Peter in verses 15-17 uses these two verbs in this way:

Round #1 . Jesus: " Do you love (agapaô) me? Peter: " Yes I love (phileô) you."

Round #2 . Jesus: " Do you love (agapaô) me? Peter: " Yes I love (phileô) you."

Round #3 . Jesus: " Do you love (phileô) me? Peter: " Yes I love (phileô) you."

Those observing this shift and assuming it to be significant interpret this passage in a manner similar to this: Twice Jesus asks Peter if he loves him unreservedly. Twice Peter answers that he likes Jesus a lot. The third time Jesus asks Peter if he even likes him. Peter is upset, and repeats that he really, really, really does like Jesus. This interpretation assumes that the repeated questioning of Peter is an attempt by Jesus to get him to deliver the correct response, " Lord, I love (agapaô) you." Peter's responses reveal either a high degree of insensitivity or a candid admission of a lack of genuine love for Jesus.

This interpretation should be rejected on at least three counts. First, if Peter's responses are inadequate, this inadequacy would be news to both Peter and the author. Peter is completely unaware of any slight in his answers, so much so that the third question wounds him deeply, and the author fails to offer any explanation. Second, the author is apparently oblivious to the variation in meaning between these two verbs. This is shown when in verse 17 he summarizes all three questions of Jesus as being " Do you love (phileô) me?" Third, this interpretation fails to propose any reason for the threefold questioning of Jesus. If the intent of Jesus is to get Peter to say, " Yes I love (agapaô) you" (in effect to get Peter to capitulate to him), Jesus has failed without comment.

If this is not a stylistic gem playing upon the shades of meaning between two Greek verbs, then what is going on here? We can better answer this question if we return the passage to its context within John.

After breakfast is over, Jesus and Peter apparently go for a walk in semi-privacy (see v. 20, where the beloved disciple is " following" ). There has been no such intimate moment between Jesus and Peter since the resurrection, and Jesus has an important piece of business to take care of: the triple denials of Peter during Jesus' interrogation at the high priest's house (18:15-18,25-28). Peter is eager to make things right with Jesus, as shown by his dive from the boat and swim to shore (v. 7). Although at first Peter does not understand what Jesus is doing, Jesus now gives him three opportunities to confess his love. This is a trying time for Peter, for by the third question he must have understood the connection to his three denials. This is why the author makes the point that Peter was hurt because Jesus asked him the third time . Three times! He knows I denied him not once, but three times!

Having that out of the way, Jesus proceeds to what he must give Peter. He gives Peter two things in this passage. First, he gives him a work: to be the shepherd of Christ's sheep, to feed Christ's lambs. This is a charge that Peter accepts and follows for the rest of his life, if we are to judge by 1 Peter 5:1-2. Here the aged Peter charges his " fellow elders" to follow his example and be shepherds of God's flock! Peter's task (and the task of a church elder/pastor) is more than just saving the lost . It includes nurturing the saved . Peter's life is a testimony that he loved Jesus and his sheep more than these things, presumably more than nets, boats, and the other familiar tools of fishing.

21:18-19. A second thing Jesus " gives" to Peter in this passage is another prophecy of his future (cf. 13:38). As Dr. Bryant preached, " He gave him a cross." Tradition dating back to the end of the first century (Clement of Rome) places Peter's death in Rome during the persecutions of Nero (AD 64-68). Origen, writing at the beginning of the third century, reports the tradition that " Peter was crucified at Rome with his head downwards, as he himself had desired to suffer." John, writing at a time when Peter's death at Rome was 15 years or more in the past and probably known to his readers, understands that Jesus' words are prophetic of Peter's future. He will die and glorify God . This is pictured by Jesus' description of Peter's future. Jesus tells Peter that in his old age, " You will stretch out your hands [on a cross] ." This will be accompanied by his state of captivity and humiliation.

Jesus has one last thing to say to Peter, " Follow me." This sets the tone for the final section of the book. It also acts as inclusio bracketing. Jesus' ministry begins with a call to Philip to " Follow me" (1:43). It ends with a renewed call to Peter, " Follow me" (21:19, 22).

8. Jesus' Admonition to Peter about John (21:20-23)

²⁰ Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, " Lord, who is going to betray you?" ) ²¹ When Peter saw him, he asked, " Lord, what about him?"

²² Jesus answered, " If I want him to remain alive until I return, what is that to you? You must follow me." ²³ Because of this, the rumor spread among the brothers that this disciple would not die. But Jesus did not say that he would not die; he only said, " If I want him to remain alive until I return, what is that to you?"

21:20-22. Peter will not allow it to end this simply, though. He turns and sees John following , perhaps eavesdropping. John identifies himself as the one who asked Jesus, " Lord, who is going to betray you?" We should remember that in the narrative, Peter may have seen himself as the betrayer (see comments at 13:36-38 and 18:27). It is likely that John may have been a witness to, or at least known about, the three denials. So rather than accept Jesus' prophecy and challenge, Peter asks, " What about him?" Peter must learn that one's relationship to Christ is not defined by pointing to other people. Jesus' response, in effect, is " Mind your own business! Your call is to follow me." Following Jesus must be an individual decision.

Dietrich Bonhoeffer, the twentieth-century Christian martyr, understood this well. In his book, The Cost of Discipleship , Bonhoeffer said:

The cross is laid on every Christian. The first Christ-suffering which every man must experience is the call to abandon the attachments of this world. It is that dying of the old man which is the result of his encounter with Christ. As we embark upon discipleship we surrender ourselves to Christ in union with his death - we give over our lives to death . . . . Suffering, then, is the badge of true discipleship. The disciple is not above his master.

Bonhoeffer followed the call to the end. He was executed by the Nazis in Flossenburg prison, April 9, 1945, just hours before its liberation by the Allied forces. He did what he could to be a pastor for believers, even while in prison. He followed Jesus even at the cost of his own life.

By now it must be clear to the readers that Jesus is talking to them, too. " Follow me!" John's Jesus commands. No excuses, no delays. Don't try to postpone your decision by judging other Christians. Jesus' call is for you, " Follow me!" This is the call to faith that constitutes the primary purpose of the book (20:31).

21:23. After Peter's final lesson is completed, the author speaks to correct a mistaken legend that was circulating in the early church during his lifetime. Apparently the story had been perpetuated that Jesus promised John that he would be alive at Christ's Second Coming. But a close reading shows that this is not what Jesus said at all. He is merely using John as a foil for Peter's objection. Even if Peter dies on a cross and John is still alive at the Second Coming, it makes no difference. Peter must still heed the command, " Follow me."

There are two possible reasons the author felt it necessary to comment on the rumor of John's supposedly supernatural longevity. First, it is possible that some had interpreted this statement to Peter as a promise of immortality for John, that he would never die. It is probable that John did live to be a very old man by ancient standards, well into his 80s. But he well knew that he was not immortal and wanted to verify that with his readers. A second possibility is that these last few verses were added after his death. Suppose for a minute that first-century Christians believed John was promised he would live until the Second Coming of Christ. This is no problem as long as he is alive, but a big problem when he dies. Many would be disappointed and even lose faith. It would have been important, therefore, to correct this false teaching.

9. Testimony to the Truthfulness of the Contents

of the Fourth Gospel (21:24)

²⁴ This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.

21:24. The book ends appropriately with a personal note from the author. He is the beloved disciple, and the book rests upon his eyewitness testimony. A further note comes from the editorial committee or " Johannine community" which may have had a hand in bringing this book to its final form. They add a simple endorsement, We know that his testimony is true .

10. The Selective Nature of the Contents of the Fourth Gospel (21:25)

²⁵ Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.

The book ends on a striking note of hyperbole. The author wants the reader to know that only a small sample of the marvelous deeds of Jesus has been recorded. He has already given his criteria for selection, " these [miraculous signs] are written that you may believe" (20:31). He ends with an expression of human inadequacy. We can never know or appreciate Christ enough. The splendor of Christ surpasses and eludes our senses and abilities or capacities. The Gospel of John ends with Christ's triumphs, his power, and his grace.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 21:1-25

CXL.
SEVENTH APPEARANCE OF JESUS.
(Sea of Galilee.)
^dJOHN XXI. 1-25.

   ^d1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise.  2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee [see Joh 21:5; he had not come to buy, but to supply.]  10 Jesus saith unto them, Bring of the fish which ye have now taken.  11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. [Peter, being already wet, could lend material assistance in bringing the net to shore. John tells us the exact number of the fishes to show the magnitude of the miracle, both as to the catch and as to the unbroken nets. The latter form a sharp contrast to the broken nets of Luk 5:6. Possibly when the hour approached when they would become fishers of men, Jesus meant to show them that a greater and fuller miraculous power would attend and bless their efforts.]  12 Jesus saith unto them, Come and [756] break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. [It was not, as some suppose, because they stood in a new and special awe of him, that they durst not question him, but it was the nature of the question itself. They feared a mild rebuke like that once administered to Philip -- Joh 14:9.]  13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. [Thus he gave to them when he fed the multitude and thus it may be hundreds of times he had given to them when they sat at meat together -- Luk 22:17-20, Joh 13:26.]  14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. [It was his seventh appearance, but his third appearance to a group of disciples, and the third appearance witnessed by John. John counts as follows: 1. An appearance to the apostles without Thomas; 2. an appearance to them with Thomas; 3. this appearance.]  15 So when they had broken their fast [after the eating of a meal together had calmed and quieted the excitement of the disciples, and made them susceptible of teaching], Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these? [Jesus here means: Do you love me more than these fishes and this fishing business? Joh 21:1-14, Luk 5:1-11. 3. In a group around a fire of coals Peter here thrice professes his love for Christ, thus revoking the threefold denial which he had made under similar circumstances -- Luk 22:54-62.]  18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest [Peter had just shown this freedom by girding himself and plunging into the sea]: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. [Thus our Lord, by delicate but unmistakable suggestion, shows Peter that the freedom which he now enjoyed would be taken from him, and that he would lift his hands to permit others to bind him that they might lead him to martyrdom to which his flesh (though not his spirit) would go unwillingly.]  19 Now this he spake, signifying by what manner of death he should glorify God. [John, who wrote after Peter's death, tells us what the words of Christ meant. His words show that tradition is true in saying that Peter suffered martyrdom, but it is no voucher that tradition is true as to the time (about thirty-four years after this), place (Rome), or manner (crucified head downward) of Peter's death. There is certainly no trustworthy evidence that Peter was ever at Rome.] And when he had spoken this, he saith unto him, Follow me. [This saying bore the usual double sense in which Jesus employed it. Peter was to follow him now (and he did arise and follow), and he was also to follow Jesus to a violent death and a glorious immortality.]  20 Peter, turning about, seeth the disciple whom Jesus loved [John] following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? [Joh 13:25.]  21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? [Peter and John were near friends (Act 3:1), and understanding that the [759] Lord had prophesied a violent death for himself, Peter was naturally interested in the fate of his dear companion.]  22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. [It was none of Peter's business whether John's earthly lot was easier or harder than his own; his business was to be faithful in the pathway whither the Lord led him.]  23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee? [Our Lord's words were a puzzle when John wrote his Gospel, and to many they are a puzzle still. For an able treatment of the various interpretations of this difficult passage, see B. W. Johnson's Joh 19:35, most of the critics hold that this verse was added by the elders of Ephesus to whom John committed his Gospel, and that it is the attestation of the church there to the truth and authenticity of the Gospel. But the first person singular, "I suppose," of Joh 21:25 is hard to account for such an hypothesis. Besides, none of the elders at Ephesus could suppose any such thing. Only an eye-witness who saw the fullness of our Lord's ministry would be led to pen these words. We find in the first Epistle of John a condition of affairs similar to these two verses. The first chapter opens with and continues to use the editorial plural, [760] while the second chapter drops in the first person singular. We think, then, that John finished his own book. Considering the wilderness of literature which has accumulated around the sayings and doings of our Lord contained in the brief Gospels, it is little wonder that John thought a full record of the Lord's life would fill the world with books.]

   * NOTE. -- We can not agree in this. Jesus had said too many things indicating his future need of the apostles for them to think that he was through with them (Mat 16:19, Mat 24:9-13, Luk 22:32, Joh 15:16, Joh 15:20, Joh 15:27, Joh 16:1-3). He had told the apostles to go to Galilee, and that he would appear to them there; they had done this and were waiting for his appearance. Peter, because of his denials, may have wavered in his loyalty, but the others surely did not. By going a-fishing they did not mean to abandon their apostleship; they were merely putting in the time, while they waited for developments; but by thus returning to their old occupation they were subjecting themselves to strong temptation (Luk 9:62). -- P. Y. P.
   * NOTE. -- Here again we dissent. See Hengstenberg, Alford, Meyer, etc. and especially Godet. Peter had boasted of a love toward Jesus superior to that of any of the other disciples (Mat 26:33, Mar 14:29, Joh 13:37), and by refusing to have Jesus wash his feet, by being the first to draw a sword in his Master's defense, and by even now conspicuously deserting the others to swim to meet Jesus, he had endeavored to prove his boast. Jesus therefore asks him if it is indeed true that his love is greater than that of his fellow-disciples -- "Do you love me more than these love me?" -- P. Y. P.
   * NOTE. -- Rather, "If you love me better than the others do, take the place which I have assigned you as chief servant of the flock" -- Mat 16:18, Mat 16:19, Luk 22:26. -- P. Y. P.

[FFG 754-761]

Lapide: Joh 21:1-22

1-25

CHAPTER 21

Ver. 1.— After these things, &c. From this it appears that Peter and the other Apostles had gone from Judea into Galilee, as Christ had bidden them ( S. Mat 23:10). For this appearance of Christ took place in Galilee, when He, being about to go into heaven, in order that He might provide for the government of the faithful, appointed Peter to be the Head of the Church, and His Vicar upon earth. This is why S. John subjoins these things, and so concludes his Gospel.

Ver. 2.— He manifested Himself thus, &c. Christ wished a larger number, and the more honourable of His disciples, to be gathered together, in order that His manifestation might be so much the more glorious, and that before them as princes He might declare Peter to be His Vicar on earth, that so the Apostles and the rest of the faithful might acknowledge him to be such.

Ver. 3. — Simon Peter saith unto them, &c. Different writers give different reasons for this fishing.  S. Chrysostom says, "Because the Lord was not always with them, neither had any (ministry) been committed to them, they employed themselves in fishing."  S. Gregory ( Hom. 24.) says, "An employment which was without sin before their conversion was blameless after their conversion. Therefore Peter returned to his fishing, but Matthew did not return to his receipt of custom. For there are many employments which it is impossible, or scarcely possible, to follow without sin. To such a man must not return after he is converted." Let us add, that this fishing took place before Pentecost and the descent of the Holy Ghost, by whom they were bidden to preach the Gospel. Wherefore, because the Apostles had nothing to occupy them at this time in the way of preaching, and they were at once poor and fishermen, they properly went back to their fishing, in order to supply themselves with sustenance. But after the advent of the Holy Spirit we do not read that they employed themselves in fishing, for they were wholly occupied in preaching the Gospel, and in guiding the faithful in the way of all perfection. Whilst the faithful, being studious of evangelical poverty, brought all their property to the feet of the Apostles, that they might distribute it amongst themselves and the rest of the believers. At any time, however, of necessity or want, they might lawfully have returned to their fishing, just as Paul returned to his tent-making, that he might not be burdensome to others for his livelihood. For this indeed is a matter of greater perfection, and therefore an evangelical counsel, that one should preach the Gospel free of charge (to the hearers), and provide for his own sustenance by the labour of his hands. Lastly, the disciples went a-fishing to avoid idleness, and as a relaxation. Cassian relates the following story concerning a certain hunter who went to visit S. John, whom he found employed in gently stroking a partridge. Being surprised at this sight, S. John asked him, "What is that in your hand? "A bow," he replied. "Why do you not keep it always bent?" He answered, "It would be inexpedient to do so, lest by the continual curvature the strength of the bow should be destroyed, and it should come to pass that when I am shooting a strong arrow at some quarry, the stiffness of the bow being lost through its constant tension, it should not be able to discharge a powerful shaft." "In like manner," replied the Blessed John, "let not this brief relaxation of my mind offend you, 0 my young friend; for unless I afforded some moderate relief to its excessive tension it would lose its vigour, and would not be able to obey when need should call upon it to make some strenuous effort."

Night : For night is the most suitable time for fishing. For during the day the fish hide themselves in the depths of the sea.

Mystically, Theophylact says, by night, that is, before the presence of Christ the Sun, the prophets caught nothing, because although they attempted to correct but a single nation, it was continually falling into idolatry.

They took nothing : because they were fishing without Jesus, that they might learn that all their success in fishing for souls depended wholly upon Christ, and therefore that they ought to seek for success from Him, according to the words of the Psalmist, "Except the Lord build the house, their labour is but lost that build it."

Ver. 4.— When the morning was come, &c. To show that this capture of fish was the result of His grace, not of their own industry. For (naturally) in the morning fish flee away from the light and the noise into the depths of the sea.

They knew not. Because He appeared to them in another form, as He did to the Magdalene ( cap. xx. 14). In sooth Christ desired to be recognised rather by the miraculous draught of the fish than by His (human) form; for this was more befitting incarnate God.

Mystically : S. Gregory says, "The sea signifies this present world, which, in the tumults of affairs and the corruptible waves of life, dashes against itself. But the solidity of the shore signifies the perpetuity of the everlasting rest. The disciples therefore as yet were engaged in the waves of this mortal life. But the Lord was now standing on the shore, towards which Peter, to whom the Church was specially committed, draws the fishes, showing to the faithful the stability of eternal peace. This he did by his preaching and his epistles. This he does still by daily signs and miracles.

Ver. 5. — Jesus therefore, &c. As though He said, 0 fishermen, have ye any fish to sell Me? For Christ here appeared to His disciples in an unknown form, like a grave merchantman, wishing to purchase fish. So S. Chrysostom. Wherefore He addresses them as boys ( pueros ), as though they were labourers. Or "little boys" (παίδια ), addressing them as His children out of love.

Any meat : Greek πζοσφάγιον, Vulgate pulmentarium, meaning any food which is eaten with bread, as we use seasoning. Also by this word pulmentarium, Christ meant fish. For, as Plutarch says, although there are many sorts of seasoning, fish is especially so called, because by the nutriment which it affords, and the facility with which it can be cooked, it surpasses other kinds. Also because most of the ancients, indeed all men before the Deluge, as I have shown upon Gen. ix., fed not upon flesh, but upon fish.

Ver. 6. — He saith unto them, &c. For indeed Jesus by His hidden power had collected this multitude of fishes on the right side of the boat, and so the Apostles who had been fishing all night at the left side had taken nothing. From thence we learn, moraliter, that we often toil and labour in vain because we fish at the left side without Jesus, instead of at the right with Jesus.

Hearken now to S. Augustine ( Tract. 122): "In the capture of the fish is set forth a sacrament of the Church, to wit, what shall be at the last resurrection: to set forth which it is signified that it is as it were the end of a book, which should be, as it were, the proëmium of a narrative which is to follow. And the seven disciples by their number signify the end of time. For all time is included in seven days. The shore signifies the end of the world, for it is the boundary of the sea. And as the Church, such as it shall be at the end of the world, is here meant, so by another fishing is signified the Church such as it is now. Therefore on that occasion Jesus did not stand upon the shore, but went up into the ship. Then the nets were not cast at the right side, in order not to denote the good only; nor yet at the left not to denote the bad only: but indifferently on both sides, to signify that the good were mingled with the bad. But now the net is cast on the right side, to signify the good only, who are reserved for the resurrection of life. And they will appear on the shore, that is, in the end of the world when they arise. For the Church possesses them at the end of this life in the sleep of peace, lying hid as it were in the deep, until the net shall come to the shore. And what was signified in the first fishing by the two ships in this place is figured by the 153, namely the elect of the two dispensations, the circumcision and the uncircumcision."

They cast therefore, &c. Behold the reward and fruit of ready obedience, and that obedience to one unknown, and as it seemed, a stranger. But Christ had inwardly inclined their hearts to do this. This multitude of fishes mystically represents the multitude of the faithful which Peter and the Apostles afterwards caught by the net of evangelical preaching, and converted to Christ. So SS. Augustine, Gregory, Chrysostom, &c.

Ver. 7. — Therefore that disciple, &c. You will ask, how was it that John was the first to recognise Christ? Cyril attributes it to the keenness of his intellect. So does S. Chrysostom. Peter, he says, was the more fervent, but John had more sagacity, and therefore was the first to recognise Christ. But I reply that, whilst Peter was occupied in drawing up the net full of great fishes, John more carefully looked at Jesus, and Jesus first presented His appearance to S. John, because He most chiefly loved him, and because he was most pure. Wherefore S. Jerome rightly says ( Epist. ad Pammach.), "First is John's virginity to recognise the virgin form of Christ. 'Blessed are the pure in heart, for they shall see God.'"

Mystically : the more familiar and intimate any one is with God by prayer, the more does he perceive, penetrate, contemplate, and admire God, and the attributes of God. In fine, as John because of his virginity was dear to Christ, so also he himself wonderfully loves those who are chaste and virgins. Hear what the Abbot Adelred writes in his life of King Edward the Confessor. "S. Edward never denied the petition of any one who asked in the name of S. John, for him after the Prince of the Apostles he chiefly loved. Once it happened that in the absence of the chamberlain a certain foreigner importunately asked the king for alms in the name of S. John. So the king gave him a precious ring, because he had nothing else at hand. After this it happened that two Englishmen went to Jerusalem to worship the tomb of the Saviour. One day it came to pass that they missed the high road, and were wandering out of the way when the sun went down, and all was dark. Not knowing what to do, or whither to turn, a certain venerable old man appeared to them, and led them to the city. There they were hospitably entertained; a table was spread, and their weary limbs were refreshed with sleep. When the morning was come, as they went out of the city, the old man said to them, 'My brethren, doubt not that you will return to your own country in the greatest prosperity, for God will make your way prosperous. And for love of your king I will keep my eyes upon you in all the way by which ye go. I am John, the Apostle of Christ, who entertain the utmost love for your king because of the merit of his chastity. Take back to him this ring which he once gave me in the habit of a pilgrim. Tell him that the day of his departure draws nigh. Within six months I will visit him, that with me he may follow the Lamb whithersoever He goeth.' When he had said thus he disappeared." For this reason those who love virginity and purity are wont to ask S. John to be their patron, and to invoke his aid, especially when they are troubled with assaults of the flesh: and they experience his help. To give a single example out of many: S. Colette, a virgin of wonderful austerity and sanctity, the reformer of the Order of S. Clare, that she might keep her virginity spotless, chose S. John as her patron. And not in vain: for S. John appeared to her, and by a golden ring betrothed her as a virgin spouse to himself.

When Simon Peter heard, &c., he girt, &c. Greek τὸν ε̉πενδύτην διεξώσατο, he put on his tunic over his clothes. Whence it is plain that he was not before wholly naked, but only, after the fashion of work-men, stripped of his outer garment.

And cast himself into the sea: either swimming, as Chrysostom and others think, or by wading through the sea, as Bede and Maldonatus say. For the shore was near. Peter being the more fervent, came to Christ more promptly than the others. It is improbable that Peter upon this occasion walked upon the waters. For this would have been rash, since Christ did not now bid him do it.

Two hundred cubits : Mystically, Bede says, by the 200 cubits is expressed the twofold power of charity. For by love of God and our neighbour we draw nigh to Christ.

Ver. 10. — As soon as they were come to land, &c. Here was another miracle of Christ, that He for His disciples suddenly coming to Him cooked fish, and prepared a dinner. Cyril thinks that this fish had been speedily drawn from the depths of the sea. But Chrysostom thinks that it had been created out of nothing. With greater probability, Leontius and others say that Christ produced the fish, the coals, the fire, and the bread out of the atmosphere, or some other substance, as He did the loaves when He multiplied them. Christ did this to show (1.) that the great draught of fishes was His own work, and that it was He who had collected all those fishes at the right side of the ship. (2.) That He had no need of them for Himself, but had done it for the sake of His Apostles. Mystically, saith Bede, out of S. Augustine. The broiled fish is Christ in His Passion. He Himself (deigned to lie hid in the waters of our human nature. He willed to be taken with the hook of a death like ours. And He who was made a fish in His Humanity, became the Bread that feeds us by His Divinity.

Ver. 11.— Jesus saith . . . bring of the fish, &c. This He did that they all might perceive the multitude of the fish and the greatness of the miracle.

Mystically, S. Augustine ( Tract. 123) says, "The broiled fish is Christ in His Passion. He is the Bread which came down from heaven. With Him the Church is incorporated for the attainment of everlasting bliss, according as it is said, Bring of the fish which ye have taken, that all we who have this hope through that seven-fold number of disciples, by which the whole company of the faithful is figured, might know that we have a share in so great a sacrament, and are partakers of the same blessedness."

Simon Peter went up, i.e., into the ship, &c. Peter is mentioned as the leader of the rest. For he could not have drawn the net laden with so many great fishes (to land) by himself. Though indeed S. Gregory and Rupertus think that he did do this alone, though not by his own strength, but by Divine assistance. And thereby Peter's Primacy is intimated. For he is the first to call his companions to fish. He first came to Christ. He was the first also to draw up the net, that it might be signified that all fishes, that is to say, all the faithful, ought to be drawn and ruled by Peter. John therefore was the more beloved, but Peter the more honoured by Christ, and by Him set over the rest. So subjects (spiritual) are now and again more holy than their rulers, but rulers are more exalted, and more eminent in authority than their subjects.

Fishes, an hundred and fifty and three : Why were there exactly one hundred and fifty-three?  S. Jerome gives (in Ezek. xlvii. 9) the literal reason; because there are just that number of different kinds of fish. This is what he says, "Those who have written about animated nature say that there are an hundred and fifty-three kinds of fish. One of each of these kinds was caught by the Apostle, and more remained uncaught. For noble and ignoble, rich and poor, all sorts and conditions of men, are drawn out of the sea of this world to salvation." You must, however, understand the matter thus, that only the chief genera of fishes are included in this number, for, speaking strictly, there are many more kinds. Therefore by this number, or symbol, Christ signified that all nations were to be gathered up into the net of the Church, whose head and prince is Peter, and his successors, the Roman Pontiffs.

Symbolically, Cyril says the number one hundred signifies the fulness of the Gentiles which was about to enter into the net of Peter and the Church: the fifty signifies the smaller number of the Jews, who would be saved: the three represents the mystery of the Blessed Trinity, by the faith and worship of Whom both Jews and Gentiles are gathered together and saved. But S. Augustine ( Tract. 122) says, "This number is made up of three times fifty plus three, because of the mystery of the Trinity. The fiftieth was the year of jubilee in which all the people rested from all their labours. The year of jubilee represented the state of Gospel grace.

More particularly and plainly Rupertus and Maldonatus explain thus. By those three numbers is signified the three-fold race of men who are saved. The hundred denotes those who are married, 'for these are the most numerous. The fifty denotes the widows and the continent, for these are fewer in number. The three denotes virgins, the fewest of all.

And although there were so many, &c. Chrysostom says that in this miracle three miracles were included, by which Christ proved His resurrection and omnipotence. The first was in the taking of the fish. The second, in the production of His own fish, the bread, and the burning coals. The third, in the integrity of the net, which signifies the unity and integrity of the Church, which cannot be broken, or rent by any schism. For they who make a schism separate themselves ipso facto from the Church, and consequently leave the Church to its own unity and integrity.

Jesus saith unto them, Come and dine. It is probable that some of the fish which the Apostles caught were placed by Christ's command upon the red-hot coals, when He said, Bring of the fish which ye have now caught.

Observe also that it is probable that Christ upon this occasion dined with His disciples, a thing which He had been accustomed to do, in order to confirm the truth of His resurrection.

Anagogically, S. Cyril says, In like manner after the labours of this life, by which we fish souls for God, Christ will prepare a heavenly dinner, in which we shall eternally feast with Him in Divine delights, according as it is written, That ye may eat and drink at My table in My kingdom (Luk 22:30).

And none of them that sat at meat: Gr. μαθητων, i.e., of His disciples. Whence Jansen thinks we ought to read discumbentium, those who sat at meat: but the Roman copies read discum., which seems more suitable to the context.

Durst ask Him, &c. Because, as Chrysostom observes ( Hom. 86), Christ was not, as yet, presenting Himself to them in His own proper appearance and form, but in one more august, from which they were hesitating whether it were really Jesus Himself, and were wishing to ask Him, Who art Thou? Yet from His features, from what He did and said, they recognised that it was Jesus Himself, so that at length they could no longer doubt. Wherefore, partly from reverence for Christ, and partly from the confidence of their recognition, they dared not to ask Him.

Less happily, S. Augustine interprets the expression to ask by to doubt. For these differ as effect and cause.

Ver. 13. — And Jesus came and took bread, &c. That is, when the disciples by the command of Jesus had sat down at the table, He also came, and sat down with them.

Ver. 14.— This is now the third time, &c. That is to say, reckoning those appearances which took place when several of the Apostles were present, for of such only S. John here makes mention. For of such this was the third. Otherwise, if we enumerate all the other appearances of which the other Evangelists make mention, this was the seventh in order, as I have shown on Matt. xxviii. 10, where I have enumerated them all in order.

Ver. 15. — When therefore they had dined, Jesus saith to Simon Peter—"Simon, son of Jonas, lovest thou Me more than these?" When Christ was about to go away into heaven, He here appoints Peter His vicar upon earth, and creates him Chief Pontiff, that the one church might be ruled by one shepherd. Christ had promised the same thing to Peter—Matt. xvi. 18—but in this place He confers the gift, and constitutes him prince and ruler of the whole Church, lest any one, on account of Peter's threefold denial, should say that Christ had changed His decree concerning him. So Cyril. Mystically, Alcuin here says the Hebrew Simon means—obedient. John is grace. Peter is thus spoken of as obeying the grace of God; because, indeed, he embraces Him with a burning love—the effect, not of human merit, but of a Divine gift.

Lovest thou Me more than these? First, because this office of feeding and ruling all the faithful which I design to confer upon thee demands the very greatest love of Christ and of the faithful. "Love," says S. Augustine, "is asked, and labour is commanded, because where love is there is no labour."

Secondly, that Christ may show how greatly He loved His sheep, forasmuch as He was unwilling to entrust them to any but to one who loved Himself, and consequently His sheep, with a supreme love. Thus S. Chrysostom, Hom. 87, "That which especially gains for us the divine favour is the care of our neighbour. Now the Lord, passing over the others, speaks to Peter concerning such things, for he was the chief of the Apostles, and the mouth of the disciples, and the head of the college. Whence also He commits to him precedence over his brethren, as much as to say, The life which thou saidst thou wouldst lay down for Me, this give for My sheep.

Thirdly, because Peter, a little before, had thrice denied Christ, and this triple denial had been forgiven him on his repentance by Christ; hence He rightly demands greater love from him on whom He had bestowed greater indulgence. "For to whom little is forgiven, the same loveth little:" Luk 7:47. So Cyril.

Moreover, Jesus asks, though He knew that Peter loved Him more than they all, says S. Augustine, for although John loved Jesus more tenderly, yet Peter loved Him with a stronger and more ardent love, as is plain from all his deeds and words about Jesus. Thus parents love their little children with a tender love, but those who are youths, or grown up, with a stronger and more solid love; whence also they give greater gifts to them than to the little ones. Listen to S. Augustine ( Serm. on the Passion ): "When the Lord died, Peter feared and denied; the risen Lord rekindled his love, drove away his fear. He denied fearing to die—when the Lord had risen again why should he fear? Since in Him he found death had died."

He saith unto Him, Yea, Lord, Thou knowest that I love Thee. "Hence it is plain," says S. Augustine, "' amo ' and ' diligo ' here signify the same thing, although in Latin amo means more than diligo. Peter does not dare to say, I love Thee more than the others do, but I love Thee; both because he did not know the hearts of the others—secondly, because his fall had made him more modest and cautious. For he had put himself before the others when he said, I Lord, although all should be offended in Thee, yet will I never be offended,' and yet a little afterwards he fell more shamefully than the others, and denied Christ, which they did not. He saith unto him, 'Feed My lambs.' Feed, like as a shepherd feeds sheep by leading them to pasture, and by feeding them, rules and guides them that they may not stray from the flock, nor approach noxious pastures, nor be seized by the wolf. Hence to feed in Scripture signifies to rule, and kings are called shepherds, because, if they would rightly rule their subjects, they ought to do what shepherds do when they feed their sheep. Whence—Psa 23:1—where the Vulgate has 'the Lord rules me,' the Hebrew is 'Adonai roi,' i.e., the Lord is my shepherd, or feedeth me. Wherefore it goes on, 'He maketh me to lie down in green pastures.' Thus David, from a keeper of sheep, was made by God a king of men—to feed, i.e., to rule, Jacob His servant, and Israel His inheritance. (Psa 78:71.) Thus Cyrus is called a shepherd, i.e. a prince and king appointed by God—Isa 44:28—that saith of Cyrus, 'He is my shepherd.' And Psa 2:9, 'Thou shalt rule them with a rod of iron.' Hebrew Tirem, i.e. thou shalt feed them. And generally speaking, the Hebrew raa, the Greek ποίμαινω, and the Latin pasco, signify 'to rule,' as may be seen from Mic 5:2; Act 20:28; Rev 2:7, and Rev 12:5, Rev 19:15. Thus Homer calls the Grecian king Agamemnon ποίμενα λαω̃ν—a shepherd of the people."

My lambs. Christ, as the first Shepherd of the sheep, calls here His faithful people at one time sheep, at another, more tenderly, lambs. And that—Firstly, because of the newness of their life, for being regenerate by Baptism they are made as it were young lambs of God. Secondly, because of their lamblike innocence, which by baptism they have obtained, and also on account of their following Christ, who was called by John the Baptist, "the Lamb of God who taketh away the sins of the world." Therefore the word sheep signifies that Christ is the Shepherd of Christians; the word—lambs—signifies that Christ is their Father, yea indeed their Mother, forasmuch as they are those whom He hath by baptism begotten unto God, and adopted as His own children. Jansen says lambs and sheep, are the same. Whence the Æthiopic version, instead of lambs, has sheep, repeating sheep thrice. Theophylact adds that they are called lambs in order that the very name might indicate those recently converted, and who were tenderer in the faith, of whom there was about to be a great multitude, when the Apostles began to preach. And because these would require greater care, and must be brought up and nourished with greater labour, therefore the Lord saith twice (according to the Vulgate), "feed My lambs," that by this repetition He might show that He wished Peter to bestow the very greatest care upon them: but those who were stronger in the faith He calls sheep. Again, by lambs He understands simple, faithful souls; by sheep— teachers, pastors, bishops, and apostles, who are, as it were, mothers of the faithful. Thus Bellarmine.

From this place then it is plain that S. Peter and his successor, the Roman Pontiff, is the head and prince of the Church, and that all the faithful, even bishops, patriarchs, and apostles, are subject to him, and ought by him to be fed and ruled. We gather this, first because Christ here interrogates Peter only, and this thrice, as the chief and mouth of the Apostles. So SS. Chrysostom, Theophylact, Euthymius. Moreover Christ here tacitly signifies that Peter loved Him more than the other Apostles, and therefore that he was worthy to succeed Him in the love and care of the flock—that is, of the Church and the faithful. For that power which is not founded upon love comes to naught.

Secondly—this is plain from the word feed, i.e., rule, as I have shown, and from the terms lambs and sheep, for by these words Christ signifies all the members of the Church as it were subject to Himself, the chief Shepherd, for He excepts no one. They therefore who are the sheep of Christ, are likewise the sheep of Peter, for Christ here commits them to him, to be fed and ruled. They therefore who are not Peter's sheep—namely, heretics—neither are they the sheep of Christ. So all the other Apostles, forasmuch as they were Christ's sheep, so likewise are they also Peter's sheep. From whence it was Peter's right to direct them, to compose their differences, and to govern them in all things. For Christ instituted the most excellent government in His Church, that is the monarchic, both that there might be one Church, and that occasions of schism might be cut off, as S. Cyprian teaches in his book on the unity of the Church. "The primacy," he says, "is given to Peter, to show that there is one Church of Christ and one chief See;" and S. Jerome says, "Among twelve, one is chosen, that unity might be preserved." Hear also S. Leontius ( Ser. 3, de Assum.): "From the whole world, one Peter is chosen, who is set over the Church, called out of all nations, and over all the Apostles, and all the Fathers of the Church, that although there be in the people of God many priests and many pastors, still Peter may rightly rule all whom Christ also rules in the chief place. A great and wonderful association in His own power, beloved brethren, the Divine condescension gave to this man, and if He wished that anything should be common with him to the other princes of the church, He only gave through him that which He denied not to the rest."

Hear likewise S. Bernard ( L. 3, de Consid. toPope Eugen: towards the end ): "They," i.e., bishops, "have each their own flocks assigned to them, to thee all have been entrusted,—one shepherd for one flock; nor art thou only the one shepherd of all the sheep, but of all the shepherds. Do you ask how I prove this?—from the word of the Lord: for to whom were absolutely and without distinction all the sheep—I say not merely of Bishops, but of Apostles, committed? 'If thou lovest Me, 0 Peter, feed My sheep;' which?—the people of this or that city or region or kingdom? ' My sheep,' He saith: to what man is it not plain that He did not indicate some only, but assigned all? Nothing is excepted where no distinction is made;" and ( III. Cap. Solit. De Major. et Obed.) he says, "Now to us the sheep of Christ were committed through Blessed Peter, as the Lord saith, 'Feed my sheep,' making no distinction between these sheep and others, that He might show that that sheep-fold which did not recognise Peter and his successors as pastors and masters, did not belong to Him." See what has been said on S. Matt. xvi.; see also Bellarmine, who teaches that Christ, by this precept which He gave to Peter, saying, "Feed My sheep," at the same time founded the Popedom as the Ecclesiastical Head, and gave it to S. Peter and his successors the Bishops of Rome. In chap. xiv. de Pont., he proves that these words were spoken by Christ to Peter only. In chap. xv. he proves that the word—feed—signifies government and power of ruling. In chap. xvi. that sheep signify all the faithful, even the Apostles, and the whole Church: all which things Calvin, Luther, and the heretics deny.

From this passage theologians generally, and especially Suarez on Indulgences, show that the power of granting Indulgences was given by Christ to Peter and the Pontiffs who succeed him. For under that word—feed—is included every act of jurisdiction which may pertain to shutting or opening the kingdom of heaven, that so the gift may be equal to the promise; but the remission of penalties by means of Indulgences is one of the acts by which the kingdom of heaven is opened; it therefore is also comprehended under the general charge of feeding the sheep of Christ.

Ver. 16.— He saith to him the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. Hear S. Chrysostom: "Again he dreads the former things, lest perchance, thinking himself to love, he should be corrected if he did not love, like as before he was corrected for thinking himself strong, and therefore he takes refuge in Christ Himself."

He saith unto him the second time, Feed My lambs. Thus the Arabic has it. But the Greek and Syriac instead of lambs have sheep, but it is very probable that the Vulgate, together with the Arabic, read the Greek πζοβατία inserting iota, i.e ., little sheep, or lambs : because the shepherd's chief care must be for them; and therefore Christ repeats and doubles His injunction concerning them.

As S. Augustine says, "Let it be love's office to feed the Lord's flock, like as it was the mark of fear to deny the Shepherd." Hence S. Gregory (1 Part. Pastor. c. v. ) says, "He who is strong in virtue and refuses to feed the flock of God is proved not to love his Pastor."

Ver. 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. He saith unto him, Feed My sheep (Syriac, My lambs ). Why does Christ thrice ask Peter if he loved Him, and thrice repeat, Feed My sheep? I answer, the first reason is, that Peter, by a triple and constant profession, of his singular love, might expiate and change his three-fold denial of Christ. So Cyril, Leontius, Theophylact, Bede, and S. Augustine, which last thus writes (Tract. 123): "For a threefold denial a threefold confession is rendered, that the tongue might not seem to serve love less than fear, and that impending death might not seem to elicit more speech than Present Life. Let it be the office of love to feed the Lord's flock, if it was the mark of fear to deny the Shepherd. If any feed Christ's sheep with this disposition, that they wish them to be their own sheep rather than His, they are proved to love not Christ but themselves, either from the desire of boasting, or ruling, or acquiring, not from the love of obeying, and helping, and pleasing God. Against such, therefore, the Word of Christ, many times enjoined, gives warning, and of them the Apostle complains that they seek their own, not the things which be of Jesus Christ. For to say, 'If thou lovest Me, feed My sheep,' what else is it but to say, If thou lovest Me, do not study to feed thyself, but My sheep; feed them as Mine, not as thine: seek My glory in them, not thine: My dominion, not thine own?" From hence let bishops learn to examine suspended priests and others a second and third time, concerning their amendment, that they may be safe in restoring them to their office.

The second cause is that Christ might show what a value He set upon His sheep, and how in the day of judgment He will examine bishops and pastors as to their care for, but especially as to their love for, the sheep. Wherefore S. Bernard ( Ser. 18 in Cant.) inveighs against those who, though having little love, are ambitious of being set over others, and so lose themselves and others; or if they save those under them, lose themselves. "Thou, brother," he says, "whose salvation is not yet strong, who as yet hast not love, or that so weak and like a reed as to yield to every blast, believe every spirit, be carried about with every wind of doctrine, thou, I say, who hast such an opinion of thine own self in what pertains to thine own self, by what madness, I ask, art thou ambitious to have the care of others, or even acquiesce in having it?"

Thirdly—that He may show that pastors ought to feed their sheep, as it were, in a threefold manner—viz., by the word of truth, by example of life, and by temporal assistance ( see S. Greg.). And S. Bernard ( Ser. 2 on the Resurr.) says, that feed was repeated by Christ thrice, in order that a pastor may feed his sheep by mind, by tongue, and by hand. " Feed," he says, "by mind, feed by mouth, feed by works. Feed by mental prayer, by verbal exhortation, by showing example." The same ( Ep. 210) says, " Feed by word , feed by example, feed by the fruit of holy prayers." Hence that wonderful love and zeal for souls in S. Peter, as well as in S. John, who in his Gospel, and his Epistles, everywhere breathes love and Divine fire. A memorable instance of this was that young man who had been converted by S. John and committed to a certain bishop by whom he had been neglected, and so had become a chief of robbers, whom S. John, when an old man, brought back to repentance and a holy life. Eusebius ( L. 3, Hist. c. 23 ) gives a full account of this matter from Clemens Alexandrinus. Also S. Chrysostom ( Ep. 5, to Theodorus, a lapsed person ).

Peter was grieved— because from the thrice-repeated question it seemed to him as if his love for Christ were suspected, or verily he was afraid that he had no part in the Passion; and like as he then denied, so now also he did not love Christ. So S. Chrysostom, &c. Whence the Lord consoles him in his grief, and says that Peter, from the love and example of Christ, should, like a true shepherd, be crucified for the sheep.

Feed My sheep, as Mine, not as thine; seek My glory in them, not thine; My profit, not thine. Hear S. Augustine: "Let us not therefore love ourselves but Him, and in feeding His sheep let us seek the things of Christ, not our own: he who loves himself, not God, does not really love himself; for he who is not able to live by himself, dies by loving himself: when He is loved from whom is life, by not loving himself a man the more loves himself, forasmuch as he loveth not himself in order that he may love Him by whom he liveth." Such a shepherd was S. Paul, the colleague of S. Peter, who said, "for I could wish that I myself were accursed from Christ for my brethren, my kinsmen, according to the flesh" (Rom 9:3). Where S. Chrysostom says, "Broader than any sea, more vehement than any flame was this love, and no speech can worthily express it." In the first place, this I myself is emphatic. What does this I myself mean? Says S. Chrysostom, 'It is I who have been made a teacher of all, I who have collected offices and merits infinite, I who expect infinite crowns." And then some remarks intervening, he thus explains S. Paul's wish of anathema: "Willingly would I lose the kingdom of heaven, and be cut off from the hidden glory, considering that it would afford me the highest, consolation if only I might no more hear Him reviled, with love of Whom I so greatly burn."

Ver. 18.— Verily, verily, I say unto thee, when thou wast young, &c., whither thou wouldst not, i.e., by thy natural will of sense, or feeling. For by the rational will Peter desired this above all things. S. Chrysostom says, Christ predicts his martyrdom, showing him in what way and how much he ought to love Christ and His sheep, even unto His cross.

When thou wast young : by this is shown, says S. Chrysostom, that Peter was neither a young, nor an old, but a perfect man. For such a one it behoved the Pontiff and prince of the Apostles to be, that his age might win him authority, and yet be apt and strong for apostolic labours.

The meaning is, When thou wast young, and hadst bodily strength, thou wast free, and didst rise from thy couch, and clothedst thyself, and walkedst at thine own pleasure whither thou wouldest; but when thou shalt be old, at the time when men seek rest and ease, thou shalt by no means rest, but shalt have harder labours. For they shall bind thee, and bring thee to the cross, where thou shalt stretch forth thy hands, i.e., shalt be crucified.

Less correctly, therefore, Lyra explains shall gird thee to mean, 'Another shall bind thee with cords, not nail thee, to the cross. For the words, shall gird, refer not to the cross, but, as the Arabic and Syriac translate, to the loins of Peter, and to his hands and feet. Another, i.e. a lictor or a hangman, shall bind thy loins and thine arms, and carry thee as a criminal to the cross. Besides, S. Peter was not fastened to the cross with cords but with nails, as S. Chrysostom says expressly ( Hom. in Princ. Apost.), "Rejoice, 0 Peter, who hast enjoyed the wood of the cross, and who wouldst not be crucified upright after the example of thy Master, but with thy head downwards, as it were ready for thy journey from earth to heaven. 0 blessed nails, which passed through those most holy limbs."

Admirably says S. Augustine, "That denier and lover, puffed up by presumption, cast down by denial, purified by tears, approved by confession, crowned by enduring, found such an end, that he died for perfect love of Christ's name, with Whom in his perverse precipitance he had promised to die. Made strong by His resurrection, he does what in his weakness he had rashly promised. And now he fears not the destruction of this life, because the Lord having arisen, had shown him the pattern of another life."

Ver. 19.— This He spake, signifying, &c. Peter therefore by his death upon the cross glorified God, and so his death was not shameful, as Nero and the Romans thought, but was for the honour and glory both of God and Peter. The first reason was because Peter was crucified for the truth of the Faith. And this was glorious.

2. He glorified God, because for God and His Son Jesus Christ, whom he preached, he suffered crucifixion. But what is more glorious than to die for God?

3. Because in the death of the cross he was like Christ, so that as he was like Him in his life and pontificate, he might also be like Him in his cross and death. As S. Chrysostom observes, Christ does not say, thou shalt die, but thou shalt glorify, because to suffer for Christ is honour and glory. Hence the martyrdom of the cross is more honourable than other kinds of martyrdom, for which reason it was desired by many who were crucified. S. Maximus ( Serm. 1, de Natal. Apost.) says, "Such was Peter, who when as a disciple of Christ he was brought to the cross, asked that he might be crucified upside down. He feared not the suffering, but he shrunk from equality with the Lord's cross, manifesting unto all men the power of his marvellous humility, and preserving amidst his torments the discipline of the mystery (of the cross)."

4. Because Peter, dying upon the cross for Christ, has from Him obtained great glory, as well in heaven as upon earth where he glorified God, who was, as it were, the origin and author of his glory. Hence the faithful throughout the world, even kings and princes, flock to Rome, that they may visit and venerate the place of Peter's crucifixion and burial, and his basilica in the Vatican, which is the wonder of the world. As S. Augustine says ( Serm. 28, de Sanct.), "Now at the memory of the Fisherman the emperor bends his knees; there sparkle the gems of his diadem, where shine the benefits of the Fisherman." And S. Chrysostom says, "Even kings and governors, leaving all things, run to the sepulchres of the Fisherman and the Tent-maker. And at Constantinople our princes deem it a great favour if their bodies may be buried, not near the Apostles, but outside the porches (of their churches). And kings become the doorkeepers of fishermen.

Morally, learn from hence to glory with SS. Peter and Paul in the cross of our Lord Jesus Christ, and to congratulate thyself when Christ makes thee a partaker of it, and sends thee some little portion of His cross, whether by sickness, or persecution, or reproach, or by any other affliction. For by no other thing is God more glorified than by martyrdom and the cross, if they be borne patiently and joyfully. The cross therefore is the honour and glory of Christ and Christians, not their shame and disgrace.

And when He had thus said, &c. Observe, with Cyril, Chrysostom, Maldonatus, and others, that Christ here by His action signified to Peter the same thing which He had spoken in word. He therefore rising, and going from the place to the dinner, invites Peter to follow Him, going before him on foot, and to signify that he was to follow Him as his lawfully appointed Vicar, in those things which He had already said to him, namely, in the pastoral care of His sheep, and the punishment of the cross. Therefore He saith to him, Follow Me, (1.) As in going, so also by succeeding Me in the government of the Church. Be thou therefore My successor as the Pastor and Ruler of My whole Church.

2. Follow Me, that as I have gone before thee to the cross, so do thou follow Me to the same. And let not the cross seem to thee too hard to undergo for Me, for I first endured it for thee. For thee and for the rest of the faithful I went before to it, and smoothed the way. For it behoves thee to follow Me, as well in thy life and pastoral office, as in death and the cross, that thou shouldest lay down thy life for the sheep, and be a guide to the rest of the faithful to the cross and martyrdom. Whence the Gloss says, "if the Shepherd has been sacrificed as a sheep, let not those who from sheep have become shepherds fear to be sacrificed." Hence when Peter was shut up in the Mamertine prison at Rome, the Christians were persuading him, and by their entreaties almost compelling him, to flee. To please them he did so. But outside the gate, which is now called the gate of S. Sebastian, Christ met him. Peter asked Him, Lord, whither goest Thou? The Lord answered him, I am going to Rome to be crucified a second time. Peter understood that Christ willed to be crucified, not in His own person, but in the person of Peter, His Vicar. Therefore he immediately returned to prison, and shortly afterwards underwent the death of the cross. The place where Christ thus met and conversed with Peter is still to be seen just outside Rome. It is adorned with a chapel, and is religiously visited, and is commonly known as Domine, quo vadis?

3. Follow Me, in the pastoral care, that thou mayest feed the faithful both by word and example, and especially by super-abounding charity.

Listen to Theophylact: in that He saith, Follow Me, He made him the Prelate of all the faithful. Lastly, He manifested His affection towards him. For we wish those who are more strictly bound to us to follow us.

Admirably saith S. Irenæus, "To follow the Saviour is to partake of salvation: to follow, the light is to partake of light, now they who are in the light do not themselves illuminate the light, but are enlightened by it."

Vers. 20, 21.— Peter, turning, saw that disciple, &c. Peter, in obedience to Christ, was beginning to follow Him,—presently John also, and the rest of his companions followed. Peter then, being anxious about John and his companions, turned and looked back. Seeing them following, he omitted mention of the rest, and asked Christ what was to become of John, whether, namely, John was to follow Christ in the same way as himself, and to die upon a cross. Peter asked this, both because he loved John above the rest, and also because he knew that Christ loved him above the rest, and that he had reclined upon His breast at supper. He wondered that Christ should pass over this very dearly beloved John; and so he calls him to His remembrance. As though he said, "What will be the fate of Thy well-beloved John? Surely, as Thou didst prefer him to me at the supper, Thou mightest now rightly prefer him in the pastoral office, and subject me to him as a pastor. But since it has seemed good to Thee to do otherwise, at least I would desire to know what is to he the history of his life and death." Finally, the question was asked, because Peter here pays back, as it were, to John, the question which John at his instigation had asked at the last supper, when he asked Jesus who should betray Him? Peter asked Jesus concerning John, thinking that John desired to know what was to be his future lot, and yet did not dare to ask Christ. Listen to S. Chrysostom. "Because the Lord had foretold him great things, and had committed, the whole world to him, and prophesied his martyrdom, and testified larger love, desiring also to receive John as his partner, he said, But this man, what (of him )? For Peter dearly loved John, and thinking that he wished to ask a question concerning himself, but did not dare, he undertook to ask for him."

From hence let prelates learn not to follow their own affections, not indulge their love, but to follow reason in all things, and to appoint such pastors only as they deem most meet for the pastoral office. Even so here Christ did not appoint John, although he was His most dearly beloved kinsman, to be His Vicar, and successor, and the Pontiff of the Church, but Peter.

Ver. 22 . — Jesus saith unto him, So I will him to tarry till I come, what to thee? There is a threefold reading here. The first, the Greek, and from it the Syriac, Arabic and Ethiopic versions, If I will him to tarry. The second is, S. Jerome's ( lib. 2, cent. Jovin ) and others, If so. The third is the Latin, and especially the Roman, codices, So I will him to tarry. This is the reading of S. Augustine, Bede, Rupert, the Gloss, S. Thomas, Lyra, and others. George Trapezuntius endeavours, although a Greek, to defend this reading by many arguments. Cardinal Bessarion refutes him, and defends the first reading. It is in favour of the first reading that the Latin si is easily changed into sic. But the Greek ε̉ὰν, could not easily be transformed into οϋτως. Again, the first reading gives a plain sense: thus, "If I will that John should remain in life, and not be crucified as I will thee to be, what is it to thee? Follow Me, and leave John to My care." For Christ wishes only to repress Peter's curiosity, that, intent upon himself alone, he should leave the care of John to Christ. So S. Cyril, &c.

The arguments in favour of the third reading are, 1. That the Roman edition, corrected by order of the Pope, as well as many MSS. and Latin interpreters, have it. 2. That according to it Christ gives more satisfaction to Peter's question. 3. That from it the disciples would more readily take up the opinion about John, that he was not to die. 4. Because Trapezuntius, who was an excellent Greek scholar, shows that the Greek particle ε̉ὰν and the Latin si have this force, that joined with the indicative mood they way be taken affirmatively, but with the subjunctive mood, hypothetically. For it is one thing to say, if I love thee, I do not injure thee : but another to say, if I loved thee, I will not injure thee. In the first proposition love is affirmed: in the second not, but the matter is put doubtfully. Since therefore the Evangelist here uses the indicative mood, the proposition is affirmative. Moreover, says Trapezuntius, the Fathers in this place translated sic, so, instead of si, if, lest persons but slenderly acquainted with the Greek and Latin tongues should misunderstand the meaning of si, because of its double force. The Latin si, if, therefore, both here and in some other places, is affirmative, not doubtful. Thus Virgil (Æn. vi.) says, If the fates call (vocant) thee, that is, when the fates call thee. And in the same book, If Orpheus could (potuit) call back the manes of his wife, he affirms that he could.

Observe from the words, So I will him to tarry till I come, many have thought that John is not dead, but will come with Elias and Enoch to contend with Antichrist. Indeed the angel seems to assert this in the Apocalypse, saying to John, "Thou must prophesy again before the Gentiles." ( Rev 10:2.) So thought Hippolytus ( Tract. de Consummat. Sæculi ), Dorotheus, and Metaphrastes ( Life of S. John ), Damascene ( Orat. de Trans.). The latter supports his opinion by Luke ix. 27: "There be some standing here which shall not taste of death until they see the kingdom of God." So, too, S. Ambrose understands the passage ( lib. vii . in Luc.) Theophylact, Salmeron, and Barradi are all inclined to take the same view.

Others, again, whom S. Augustine refutes, think that S. John is alive within the tomb, because the earth above his sepulchre is said to quiver; and think that this is occasioned by S. John's breathing.

But I say it is far more like the truth, and to myself a matter of certainty, that S. John died a natural death.

This is the general tradition of the Fathers, as Irenæus, Tertullian, Eusebius, SS. Jerome, Augustine and Chrysostom, S. Ambrose, Bede and others. From whom Baronius gathers that S. John died A.D. 101, in the ninth year of Pope Clement, the second year of Trajan's reign, sixty-eight from Christ's crucifixion, and of his age the ninety-third. I say he died at Ephesus, and was buried near that city, and was succeeded in the bishopric of Ephesus by Onesimus, the disciple of S. Paul. The tradition of the Church which celebrates the Feast of S. John as departed this life, and as now reigning with Christ in heaven, confirms this. For this is the lot of none except after death.

Gregory of Tours ( Hist. Franc. lib. i . c. 26) describes the way in which S. John died. "John the Evangelist, an old man and full of days, laid himself down in his tomb." And in his first book on the glory of the Martyrs he says, "John went down alive into the tomb, and commanded it to be covered with earth. Now from his sepulchre there is an abundant supply of manna like fine meal, from which the blessed relics are carried all over the world, and afford healing to the sick." Peter Damian says in his second Sermon on S. John, "Who is there whom the marvellous strangeness of this happy migration does not move? Who does not wonder at the glory of this most happy consummation? For he who lived marvellously died also marvellously. And forasmuch as he did not lead the common life of men, he passed not hence by a common death. For as histories relate, he ordered a square chamber to be constructed in the church, and by and by descended into it. Then stretching forth his hands, he remained a long while in prayer, and so passed to eternity. In a short space so great a light shone upon him from heaven, that no one could bear to look at it. After that the chamber was found to contain only manna, which, as is said, it continues to produce abundantly until this very day. For so it seemed good that the disciple who was so dear to the Author of life should depart out of this world, and that he should be a stranger to the pangs of death who had been a stranger to the corruption of the flesh."

Nicephorus adds that the body of S. John, like that of the Blessed Virgin, was not found in his sepulchre, but that it rose again, and was raised by Christ to heaven. S. Ambrose makes mention of this opinion ( Ser. 20 . in PS. cxviii.) S. Thomas also, and B. Peter Damian held this as a pious opinion. Nevertheless it has no sure foundation either in Scripture, or in the tradition of the Ancients. Indeed it is opposed to the fact that in the Council of Ephesus the relics of the martyrs, and especially of S. John, were ordered to be collected. And Pope Celestine, in his epistle to the Council of Ephesus, says, "Before all things ye ought especially to consider, and again and again call to mind (these things), you, to whom John the Apostle preached, whose relics present with you ye honour."

If then the relics of S. John were at Ephesus, he cannot yet have risen again, unless any one should maintain that they were the relics, not of his body, but of his clothes, his books, &c., or possibly of his hair and beard. Be this as it may, it is not possible at the present time to find any other relics of the body of S. John.

You will ask, how is it that S. John is called by the Fathers and the Church a martyr, if he died a natural death? I reply, with S. Jerome, that S. John was a martyr because he was thrown into a caldron of boiling oil at Rome before the Latin Gate by the Emperor Domitian on account of his preaching Christ, as Tertullian testifies ( de Præscrip. c. 36). The most ancient testimony of the Roman Church confirms this. In memory thereof a church has been erected on the site, and the Church has appointed a yearly commemoration of the same on the 6th of May. For although S. John did not then die, but came out of the caldron unhurt, yet because he willingly offered himself to such a cruel death for the sake of Christ, and because that boiling oil would naturally and necessarily have produced death, unless he had been miraculously preserved unhurt, therefore S. John was truly a martyr, and is rightly called a martyr.

Moreover, this present passage, as well as S. Luk 9:27, and Rev 10:11, as I there show, do not favour a contrary opinion. For the meaning is, (1.) "I wish thee, 0 Peter, to follow Me by the cross, but John I will to remain so (sic), i.e., without the cross, or a violent death, until I come, that having died by a natural death I should take him to Myself in heaven." So S. Augustine, Bede, &c.

(2.) It may mean, "I will John to abide in life until I come to the public destruction of Jerusalem. Until I come, by means of Titus and the Romans, to avenge the death of Myself as Messiah by the destruction of the whole Jewish nation. For S. Peter and the rest of the Apostles were put to death before the destruction of Jerusalem.  S. John alone of the Apostles survived it. So those two brethren, James and John, were the beginning and the end of the Apostolic martyrdoms. So Theophylact and others. Some add with Theophylact that S. John remained in Judea until its destruction, and that it was that which was meant by Christ.

Christ willed S. John to survive for so long a time for four reasons. The first was that John might be a foundation and pillar of the Church against the already nascent heretics, and that he might testify to all that the words and deeds of Christ which were written by the other Evangelists, as well as by himself in this Gospel, are most true, yea, that he saw them with his eyes, and heard them with his ears. 2d. That this his longevity might stand in the place of martyrdom, for John greatly desired to die, that he might enjoy Christ, saying as he did at the end of the Apocalypse, Come, Lord Jesus. 3d. That when the destruction of Judea was at hand he might warn the Christians to depart out of it. 4th. That he might testify to all that the destruction of the Jews was caused by their having put Christ to death, and that it had been foretold by Christ, and that he might by this strengthen believers in the faith of Christ and convert the unbelieving Jews.

Lastly, whether you read if, or so, the meaning will be the same if si be understood. Wherefore some read si sic ( if so ), as if Christ said, "Granted that I wish John to remain, what is it to thee?"

Moreover, S. Cæsarius, the brother of S. Gregory Nazianzen, ( Dial. 5), gives this fresh interpretation, "I wish John to remain here by the sea of Galilee," but this seems too literal and frigid.

Anagogically, the contemplative and beatific and triumphant life in heaven is here represented in St. John, and the active and militant life on earth in S. Peter. Listen to S. Augustine ( Tract. 124) "Why did the Lord love John the most when Peter loved the Lord the most? By so much I understand he is better who most loves Christ, but he is happier whom Christ most loves. I think then that two modes of life are here signified, one which is in faith by the Apostle Peter, on account of the primacy of his apostleship; and therefore it is said to him, Follow Me, by imitation, viz., in bearing temporal ills. But the other life, which is in hope, by S. John, concerning whom it is said, So I will him to tarry till I come, when, that is, I am about to give him everlasting blessings. Let perfect action follow Me, being made strong by the example of my Passion: but let contemplation remain in an inchoate condition, i.e., let it look for perfection when I come."

Both are more briefly stated in the Gloss: "That one should love most is for mercy to be made manifest, and justice hidden. Here two modes of life are commended to the Church. For the government of the storm-tossed Church the keys are given, for binding and loosing sins. For the sake of that quiet rest upon the bosom of Jesus a man lies down where he may drink of truth. And because John is a virgin, he is a

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things 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" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 21 (Chapter Introduction)

Overview

Joh 21:1, Christ appearing again to his disciples is known of them by the great draught of fishes; Joh 21:12, He dines with them; Joh 21:15, earnestly commands Peter to feed his lambs and sheep; Joh 21:18, foretells him of his death; Joh 21:22, rebukes his curiosity touching John; Joh 21:24, The conclusion.

Poole: John 21 (Chapter Introduction)

CHAPTER 21

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 21 (Chapter Introduction)

(Joh 21:1-14) Christ appears to his disciples.

(Joh 21:15-19) His discourse with Peter.

(Joh 21:20-24) Christ's declaration concerning John.

(Joh 21:25) The conclusion.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 21 (Chapter Introduction)

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 (Joh 21:1-14). II. What discourse he had with Peter after dinner, 1. Concerning himself (Joh 21:15-19). 2. Concerning John (Joh 21:20-23). III. The solemn conclusion of this gospel (Joh 21:24, Joh 21:25). It is strange that any should suppose that this chapter was added by some other hand, when it is expressly said (Joh 21:24) that the disciple whom Jesus loved is he which testifieth of these things.

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 21 (Chapter Introduction)

The Risen Lord (Joh_21:1-14)

The Reality Of The Resurrection (Joh_21:1-14 Continued)

The Universality Of The Church (Joh_21:1-14 Continued)

The Shepherd Of Christ's Sheep (Joh_21:15-19)

The Witness To Christ (Joh_21:20-24)

The Limitless Christ (Joh_21:25)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

Bibliography

Allen, Ronald B. "Affirming Right-of-Way on Ancient Paths." Bibliotheca Sacra 153:609 (January-March 1996):3-11.

Ante-Nicene Christian Library: Translations of the Writings of the Fathers. Edited by Alexander Roberts and James Donaldson. 35 vols. Edinburgh: T. & T. Clark, 1873.

Arndt, William F. and Gingrich, F. Wilbur. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.

Barclay, William. The Gospel of John. 2 vols. The Daily Study Bible series. Edinburgh: Saint Andrew Press, 1955.

Barrett, C. K. Essays on John. London: SPCK, 1982.

_____. The Gospel According to St John: An Introduction with Commentary and Notes onthe Greek Text. 2nd ed. London: SPCK, 1978.

Bauckham, Richard. "Jesus' Demonstration in the Temple." In Law and Religion: Essays on the Place of the Law in Israel and Early Christianity, pp. 72-89. Edited by Barnabas Lindars. London: SPCK, 1988.

Baylis, Charles P. "The Woman Caught in Adultery: A Test of Jesus as the Greater Prophet." Bibliotheca Sacra 146:582 (April-June 1989):171-84.

Beasley-Murray, G. R. John. Word Bible Commentary series. Waco: Word Books, 1987.

Bernard, J. C. The Gospel According to St. John. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1928.

Blum, Edwin A. "John." In Bible Knowledge Commentary: New Testament, pp. 267-348. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Bowman, John. "Samaritan Studies." Bulletin of John Rylands University Library of Manchester 40:2 (March 1958):298-327.

Bray, Gerald. "The Double Procession of the Holy Spirit in Evangelical Theology Today: Do We Still Need It?" Journal of the Evangelical Theological Society 41:3 (September 1998):415-26.

Brindle, Wayne A. "Biblical Evidence for the Imminence of the Rapture." Bibliotheca Sacra 158:630 (April-June 2001):138-51.

Brown, R. E. The Gospel According to John: Introduction, Translation and Notes. Anchor Bible series. 2 vols. Garden City: Doubleday, 1966-71.

Bruce, F. F. The Gospel of John: Introduction, Exposition and Notes. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Bultmann, Rudolf. The Gospel of John: A Commentary. Translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches. Oxford: Blackwell, 1971.

Calvin, John. Calvin's Commentaries: The Gospel According to St. John. 2 vols. Translated by T. H. C. Parker. Edinburgh and London: Oliver and Boyd, 1959-61.

Carson, Donald A. "Current Source Criticism of the Fourth Gospel: Some Methodological Questions." Journal of Biblical Literature 97 (1978):411-29.

_____. Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension. London: Marshall, Morgan and Scott, 1981.

_____. "The Function of the Paraclete in John 16:7-11." Journal of Biblical Literature 98 (1979):547-66.

_____. The Gospel According to John. Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Coggins, R. J. Samaritans and Jews: The Origins of Samaritanism Reconsidered. Oxford: Oxford University Press, 1975.

Colwell, E. C. "A Definite Rule for the Use of the Article in the Greek New Testament." Journal of Biblical Literature 52 (1933):12-21.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Culpepper, R. Alan. "The Pivot of John's Prologue." New Testament Studies 27 (1981):1-31.

Dahms, John V. "The Subordination of the Son." Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.

Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: Macmillan Co., 1927.

Daube, D. The New Testament and Rabbinic Judaism. London: Athlone Press, 1956.

Derickson, Gary W. "Viticulture and John 15:1-6." Bibliotheca Sacra 153:609 (January-March 1996):34-52.

_____. "Viticulture's Contribution to the Interpretation of John 15:1-6." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 19 November 1994.

Derrett, J. Duncan M. Law in the New Testament. London: Darton, Longman and Todd, 1970.

A Dictionary of the Bible. Edited by James Hastings. 1906 ed. S.v. "Numbers, Hours, Years, and Dates," by W. M. Ramsay, extra volume:473-84.

Dillow, Joseph C. "Abiding Is Remaining in Fellowship: Another Look at John 15:1-6." Bibliotheca Sacra 147:585 (January-March 1990):44-53.

_____. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dodd, C. H. The Interpretation of the Fourth Gospel. Cambridge: Cambridge University Press, 1953.

_____. "Note on John 21, 24." Journal of Theological Studies NS4 (1953):212-13.

Dods, Marcus. The Gospel of St. John. Expositer Bible series. 2 vols. 6th ed. London: Hodder & Stoughton, 1901.

Douglas, Mary. Purity and Danger: An Analysis of the Concepts of Pollution and Taboo. London: Ark, 1984.

Duke, Paul D. Irony in the Fourth Gospel. Atlanta: John Knox Press, 1985.

Duncan, Dan. "Avodah Zarah, Makkoth, and Kerithoth." Exegesis and Exposition 3:1 (Fall 1988):52-54.

Dvorak, James D. "The Relationship Between John and the Synoptic Gospels." Journal of the Evangelical Theological Society 41:2 (June 1998):201-13.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. 2 vols. New York: Longmans, Green, 1912.

Emerton, John A. "Some New Testament Notes." Journal of Theological Studies 11NS (1960):329-36.

Enns, Paul. "The Upper Room Discourse: The Consummation of Christ's Instruction." ThD dissertation, Dallas Theological Seminary, 1979.

Gaebelein, Arno C. The Gospel of John. New York: "Our Hope," 1925.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Gianotti, Charles R. "The Meaning of the Divine Name YHWH." Bibliotheca Sacra 142:565 (January-March 1985):38-51.

Godet, F. Commentary on the Gospel of John, with a Critical Introduction. 2 vols. Translated by M. D. Cusin. Edinburgh: T. & T. Clark, 1887.

Goodenough, Edwin R. "John: A Primitive Gospel." Journal of Biblical Literature 64 (1945): Part 2:145-82.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gundry, Robert H. "In my Father's House are many Monai' (John 14 2)." Zeitschrift für die Neutestamentliche Wissenschaft 58 (1967):68-72.

Haas, N. "Anthropological Observations on the Skeletal Remains from Giv'at ha-Mivtar." Israel Exploration Journal 20 (1970):38-59.

Haenchen, Ernst. A Commentary on the Gospel of John. Translated by Robert W. Funk. Edited by Robert W. Funk and Ulrich Busse. 2 vols. Philadelphia: Fortress Press, 1984.

Harris, Gregory H. "Satan's Work as a Deceiver." Bibliotheca Sacra 156:622 (April-June 1999):190-202.

Harris, W. Hall. "A Theology of John's Writings." In A Biblical Theology of the New Testament, pp. 167-242. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Harrison, Everett F. "The Gospel According to John." In The Wycliffe Bible Commentary, pp. 1071-1122. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962

Hart, H. St. J. "The Crown of Thorns in John 19, 2-5." Journal of Theological Studies 3 (1952):66-75.

Hendriksen, W. Exposition of the Gospel According to John. 2 vols. Grand Rapids: Baker Book House, 1953-54.

Hengel, Martin. Crucifixion. Translated by John Bowden. London: SCM Press, and Philadelphia: Fortress Press, 1977.

Hengstenberg, E. W. Commentary on the Gospel of John. 2 vols. Edinburgh: T. & T. Clark, 1865-71.

Hiebert, D. Edmond Mark: A Portrait of the Servant. Chicago: Moody Press, 1974.

Higgins, A. J. B. "The Origins of the Eucharist." New Testament Studies 1 (1954-55):200-9.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Angel at Bethesda--John 5:4." Bibliotheca Sacra 136:541 (January-March 1979):25-39.

_____. "Coming to the Light--John 3:20-21." Bibliotheca Sacra 135:540 (October-December 1978):314-22.

_____. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. "Grace after Grace--John 1:16." Bibliotheca Sacra 135:537 (January-March 1978):34-45.

_____. "Rivers of Living Water--John 7:37-39." Bibliotheca Sacra 136:543 (July-September 1979):239-48.

_____. "Those Who Have Done Good--John 5:28-29." Bibliotheca Sacra 136:542 (April-June 1979):158-66.

_____. "Untrustworthy Believers--John 2:23-25." Bibliotheca Sacra 135:538 (April-June 1978):139-52.

_____. "Water and Spirit--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "Water and Wind--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "The Woman Taken in Adultery (John 7:53-8:11): The Text." Bibliotheca Sacra 136:544 (October-December 1979):318-32.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Hoskyns, Edwin Clement. The Fourth Gospel. Edited by F. N. Davey. London: Faber and Faber, 1940.

International Standard Bible Encyclopedia. 1982 ed. Edited by Geoffrey W. Bromiley; et al. S.v. "Gabbatha," by D. J. Wieand.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. 3rd ed. Revised. Translated by Norman Perrin. London: SCM, 1966.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, George. The Spirit-Paraclete in the Gospel of John. Vol. 12 in the Society for New Testament Studies Monograph series. Cambridge: Cambridge University Press, 1970.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kysar, Robert. John. Augsburg Commentary on the New Testament series. Minneapolis: Augsburg Publishing House, 1986.

Lacomara, Aelred. "Deuteronomy and the Farewell Discourse (Jn 13:31-16:33)." Catholic Biblical Quarterly 36 (1974):65-84.

Lancaster, Jerry R., and Overstreet, R. Larry. "Jesus' Celebration of Hanukkah in John 10." Bibliotheca Sacra 152:607 (July-September 1995):318-33.

Laney, J. Carl. "Abiding Is Believing: The Analogy of the Vine in John 15:1-6." Bibliotheca Sacra 146:581 (January-March 1989):55-66.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., 12 vols. Grand Rapids: Zondervan Publishing House, n.d. Vol. 9: The Gospel According to John, by J. P. Lange. Translated, revised, enlarged, and edited by Philip Schaff.

Lea, Thomas D. "The Reliability of History in John's Gospel." Journal of the Evangelical Theological Society 38:3 (September 1996):387-402.

Lenski, Richard C. H. The Interpretation of St. John's Gospel. Minneapolis: Augsburg Publishing House, 1961.

Liddell, H. G. and Scott, R. A Greek-English Lexicon. New ed. Revised by H. S. Jones and R. Mackenzie. 2 vols. Oxford: Oxford University Press, 1940.

Lightfoot, J. B. Biblical Essays. London: Macmillan, 1893.

Lightfoot, R. H. St. John's Gospel: A Commentary. Oxford: Oxford University Press, 1956.

Lindars, Barnabas. The Gospel of John. New Century Bible series. London: Oliphants, 1972.

MacArthur, John A., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Macdonald, John. The Theology of the Samaritans. London: SCM, 1964.

Martyn, J. Louis. History and Theology in the Fourth Gospel. New York: Abingdon Press, 1979.

Martyr, Justin. Dialogue with Trypho. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

McCoy, Brad. "Obedience Is Necessary to Receive Eternal Life." Grace Evangelical Society News 9:5 (September-October 1994):1, 3.

McKay, Kenneth L. "Style and Significance in the Language of John 21:15-17." Novum Testamentum 27 (1985):319-33.

Merrill, Eugene H. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. London and New York: United Bible Societies, 1971.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Mitchell, John G. An Everlasting Love: A Devotional Study of the Gospel of John. Portland, Or.: Multnomah Press, 1982.

Moo, Douglas J. The Old Testament in the Gospel Passion Narratives. Sheffield: Almond Press, 1983.

Morgan, G. Campbell. The Gospel According to John. Westwood, N.J.: Fleming H. Revell Co., n.d.

Morris, Leon. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Gospel According to John: Revised Edition. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Neirynck, Frans. Evangelica: Gospel Studies--Etudes d'Evangile. Collected Essays. Edited by F. van Segbroeck. Leuven: Leuven University Press, 1982.

Newbigin, Lesslie. The Light Has Come: An Exposition of the Fourth Gospel. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982; reprint ed. Edinburgh: Handsel Press, 1987.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Odeberg, Hugo. The Fourth Gospel. 1929. Rev. ed. Amsterdam: B. R. Grüner, 1968.

Overstreet, R. Larry. "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Patrick, Johnstone G. "The Promise of the Paraclete." Bibliotheca Sacra 127:508 (October-December 1970):333-45.

Pentecost, J. Dwight. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

Pink, Arthur W. Exposition of the Gospel of John. Swengel, Pa.: I. C. Herendeen, 1945; 3 vols. in 1 reprint ed., Grand Rapids: Zondervan Publishing House, 1968.

Porter, Stanley E. Verbal Aspect in the Greek of the New Testament, with Reference to Tense and Mood. Studies in Biblical Greek series. New York: Peter Lang, 1989.

Pryor, John W. "John 4:44 and the Patris of Jesus." Catholic Biblical Quarterly 49 (1987):254-63.

Pyne, Robert A. "The Role of the Holy Spirit in Conversion." Bibliotheca Sacra 150:598 (April-June 1993):203-18.

Reynolds, Edwin E. "The Role of Misunderstanding in the Fourth Gospel." Journal of the Adventist Theological Society 9:1-2 (1998):150-59.

Robertson, A. T. A Grammar of the Greek New Testament in the Light of Historical Research. 3rd ed. New York: Hodder & Stoughton, 1919.

Sanders, J. N. A Commentary on the Gospel According to St. John. Black's New Testament Commentaries series. Edited and compiled by B. A. Mastin. London: Adam & Charles Black, 1968.

Saucy, Mark R. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Sava, A. F. "The Wound in the Side of Christ." Catholic Biblical Quarterly 19 (1957):343-46.

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford: Oxford University Press, 1963.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smalley, Stephen S. 1, 2, 3 John. Word Biblical Commentary series. Waco: Word Books, 1984.

_____. John: Evangelist and Interpreter. Exeter: Paternoster Press, 1978.

Smith, David. "Jesus and the Pharisees in Socio-Anthropological Perspective." Trinity Journal 6NS:2 (Autumn 1985):151-56.

Staley, Jeff. "The Structure of John's Prologue: Its Implications for the Gospel's Narrative Structure." Catholic Biblical Quarterly 48:2 (April 1986):241-63.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. Jesus and His Story. Translated by D. M. Barton. London: SCM Press, 1960.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Strachen, R. H. The Fourth Gospel: Its Significance and Environment. 3rd ed. London: SCM Press, 1941.

Tacitus. The Histories and the Annals. 4 vols. With an English translation by John Jackson. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1962-63.

Tasker, R. V. G. The Gospel According to St. John: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Tenney, Merrill C. "The Author's Testimony to Himself." Bibliotheca Sacra 120:479 (July-September 1963):214-23.

_____. "The Imagery of John." Bibliotheca Sacra 121:481 (January-March 1964):13-21.

_____. "John." In John--Acts. Vol. 9 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

_____. John: The Gospel of Belief. 1948. Rev. ed. London: Marshall, Morgan & Scott, 1954.

_____. "The Old Testament and the Fourth Gospel." Bibliotheca Sacra 120:480 (October-December 1963):300-8.

_____. "The Symphonic Structure of John." Bibliotheca Sacra 120:478 (April-June 1963):117-25.

_____. "Topics from the Gospel of John." Bibliotheca Sacra 132:525 (January-March 1975):37-46; 526 (April-June 1975):145-60; 527 (July-September 1975):229-41; 528 (October-December 1975):343-57.

Thatcher, Tom. "Jesus, Judas, and Peter: Character by Contrast in the Fourth Gospel." Bibliotheca Sacra 153:612 (October-December 1996):435-48.

_____. "A New Look at Asides in the Fourth Gospel." Bibliotheca Sacra 151:604 (October-December 1994):428-39.

Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. elencho, by F. Büchsel.

_____. S.v., lithos, by Joachim Jeremias.

Thomas, W. H. Griffith. "The Plan of the Fourth Gospel." Bibliotheca Sacra 125:500 (October-December 1968):313-23.

Torrey, Charles C. "The Date of the Crucifixion According to the Fourth Gospel." Journal of Biblical Literature 50:4 (1931):229-41.

Toussaint, Stanley D. "The Significance of the First Sign in John's Gospel." Bibliotheca Sacra 134:533 (January-March 1977):45-51.

Trench, Richard Chenevix. Synonyms of the New Testament. New Edition. London: Kegan Paul, Trench, Trübner & Co., 1915.

Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan Publishing House, 1996.

Westcott, B. F. The Gospel According to St. John: The Authorised Version with Introduction and Notes. London: James Clarke & Co., Ltd., 1958.

_____. The Gospel According to St. John: The Greek Text with Introduction and Notes. 2 vols. London: John Murray, 1908.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkinson, John. Jerusalem as Jesus knew it: Archaeology as Evidence. London: Thames and Hudson, 1978.

Witmer, John A. "Did Jesus Claim to Be God?" Bibliotheca Sacra 125:498 (April-June 1968):147-56.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zerwick, Maximilian. Biblical Greek Illustrated by Examples. Translated by Joseph Smith. Rome: Pontifical Biblical Institute, 1963.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Jacob's Well," by R. L. Alden.

_____. S.v. "Spikenard," by W. E. Shewell-Cooper.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p43joh-2@

@pict rend=gs.pixel ent=p43joh-3@

@pict rend=gs.pixel ent=p43joh-4@

Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

____________________

[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

====================

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.