37. Art thou a king, then? Dost thou admit the charge in any sense, or dost thou lay claim to a kingdom of any kind? IT Thou sayest, Sec. This is a form of expresssion denoting affirmation. It is equivalent to yes. J That 1 am a king. This does not mean simply that Pilate affirmed that he was a king. It does not appear that Pilate had done this. But it means, ' Thou affirmest the truth thou declares! what is correct, ^or I am a King.' I cm a king in a certain sense, and do not deny it. IT To this end. Sec. Compare ch. iii. 11, 12, &c. Jesus does not here affirm that he was born to reign, that this was the design of his coining; but it was to bear witness to
for this cau5-.3 cam 3 1 into the world, that I should bear " witness unto the truth. Every one * that is of the truth heareth my voice.
38 Pilate saith unto him, What is truth] And when he had said this, he went out again unto the Jews, and saith unto them, 1 find in him no fault al all.
:\nAc\\\\h\t.lhe truth. By this he showed what was the 7ia/Mreof' his kingdom. It was not to assert power; not to collect armies; not to subdue nations in battle. It was simply to present truth to men, and to exercise dominion only by the truth. Hence the only power put forth in restraining the wicked, in convincing the sinner, in converting the heart, in guiding and loading his people, and in sanctifying them, is that which is produced by applying truth to the mind. Men arc not forced or compelled to be Christians. They are made to see that they are sinners, tiiat God is merciful, that they need a Redeemer, and that the Lord Jesus is fitted to their case, and yield themselves then wholly to his reign. Tliis is all the potver ever used in the kingdom of Christ, and no men in his church have a right to use any other. Alas! how little have persecutors remembered this I and how often, under the pretence of great regard for the kingdom of Jesus, have bigots attempted, by force and flames, to make all men think as thri/ do! We see here the importance which Jesus attached to the truth. It was his sole business in coming into the world. He had no other end than to establish it. ]Ve, therefore, should value it, and seek for it as for hid treasures. Prov. xxiii. 23. ' Every one, &.C. See ch. viii. 47.
38. What is truth? This question was probably asked in contempt, and licnce Jesus did not answer ii. Had the question been sincere, and had Pilate realh/ sought it as Nicodemus did (ch. iii.), Jesus would not have hesitated to have explained to hini tlic nature of his kingdom. They were now alone in the judgment-hall (ver. 33); and as soon OS Pilate had asked the question, without waiting tor an answer, lie went out. (t is evident that he was satisfied, from
should release unto you one at the passover: will ye therefore that I release unto you the King of the Jewsl
40 Then cried they all again, saying. Not this man, but Barabbas! Now Barabbas was a robber.
the answer of Jesus (vs. 3G, 37), that he was not a king in the sense in which the Jews accused him; that he would not endanger the Roman government, and consequently that he was innocent of the charge alleged against him. He regarded him clearly as a fanatic — poor, ignorant, and deluded, but innocent and not danger-ous. Hence he sought to release him; and hence in contempt he asked him this question, and immediately went out, not expecting an answer. This question had long agitated the world. It was the great subject of inquiry in all the schools of the Greeks. Different sects of philosophers had held different opinions; and Pilate now, in derision, asked him, whom he esteemed an ignorant fanatic, whether he could solve this long agitated question. He miiiht have had an answer. Had he patiently wailed in sincerity, Jesus would have told him what it was. Thousands ask the question in the same way. They have a fixed contempt for the Bible; they deride the instructions of re ligion; they are unwilling to investi <rate, and to wait at the gates of wisdom; and hence, like Pilate, they remain ignorant of the great Source of truth, and die in darkness and in error All mifrht find truth if they would seek it; none ever will find it if they do not ajjply for it to the great Source of Light — the (iod of Truth — and seek it patiently in the way which he has chosen to cornmunicate it to mankind. How highly should we prize the Bible! and how patiently and prayerfully should wc search the scriptures, that we may not err, and die for ever I Sec Note, ch. xiv. fi. U / Jind in him ru' fault. See Luke xxiii. 4.
2 Ani the soldierf platted a crown of thorns, and pat it on his head, and they put on him a purple robe,
3 And said, Hail, King of the Jews 1 and they smote him with their hands.
4 Pilate therefore went forth again, and saith unto them. Behold, 1 bring him forth to you, that ye
4. Behold, I bring him forth, &c. Pilate, after examining Jesus, had gone forth and declared to the Jews that he found no fault in him. Ch. xviii. 38. At that time Jesus remained in the judgment-hall. The Jews were not satisfied with that, but demanded still that he should be put to death. (Vs. 39, 40.) Pilate, disposed to gratify the Jews, returned to Jesus, and ordered him to be scourged, as if preparatory to death. Ch. xix. 1. The patience and meekness with which Jesus bore this — seem to have convinced him still more that he was innocent, and he agairi went forth to declare his conviction of this; and to do it more efiectually, he said, "Behold, I bring him forth to you, that yc may know," &.c. — that they might themselves see, and be satisfied, as he had been, of his innocence. All this shows his anxiety to release him, and also shows that the meekness, purity, and sincerity of Jesus, had power to convince a Roman governor that he was not guilty. Thus the highest evidence was given that the charges were false, even when he was condemned to die.
5. Behold the man. It is probable that Pilate pointed to the Saviour, and his object evidently was to move them to compassion, and to convince them, by a sight of the Saviour himself, that he was innocent. Hence he brought him forth with the crown of thorns, and the purple robe, and with the marks of scourging. Amidst all this, Jesus was meek, patient, and calm, giving evident proofs of innocence. The conduct of Pilate was as if he had said, ' See! The man whom you accuse is arrayed in a gorgeous robe, as if a king. He has, been scourged and mocked. All this' he has borne with patience. See! How calm and yieaceful! Behold his countenance! How mild! His body scourged.
5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Filate saith unto them. Behold, the man!
6 When the chief priests therefore and officers saw him, they cried out, saying. Crucify /iim, cru« cify him! Pilate saith unto them,
his head pierced with thorns! Yet in all this he is meek and patient! Thia is the man that you accuse; and he is now brought forth, that you may see that he is not guilty.' i 6 They cried out, Crucify him, &c. The view of the Saviour's meekness only exasperated them the more. They had resolved on his death; and as they saw Pilate disposed to acquit him, they redoubled their cries, and endeavored to gain by tumult, and clamor, and terror, what they saw they could not ob tain by justice. When men are determined on evil, they cannot be reasoned with. Every argument tends to defeat their plans; and they press on in iniquity with the more earnestness in proportion as sound reasons are urged to stay their course. Thus sinners f.o in the way of wickedness down to death. They make up in firmness of purpose what they lack in reason; they are more fixed in their plans in proportion as God faithfully warns them, and their friends admonish them. If Take ye him, &c. These are evidently the words of a man weary with their importunity, and with the subject, and yet resolved not to sanction their conduct. It was not the act of a judge dehvering him up according to the forms of the law, for they did not understand it so. It was equivalent to this: '/ am satisfied of his innocence, and shall not pronounce the sentence of death. If you are bent on his ruin — if you are determined to put to death an innocent man — if my judgment does not satisfy you — take him and piU him to deatii on your own responsibility, and take the consequences. It cannot be done with my consent, nor in the due form of law. And if done, it must be by you, without authority, and in the face of justice. See Matt xxvii. 24.
T;ike ye him and crucify him; for I find no fault in him.
7 The Jews answered him, We " have a law, and by our law he ought to die, because ' he made himself the Son of God.
8 When Pilate therefore heard
7. We have a law. The law respect ing blasphemy. Lev. xxiv. Ki. Deut. xiii. 1 — 5. 'i'hey had arraigned Jesu3 on that charge before the sanliedrim, and condemned iiim for it. Matt. xxvi. G3 — 1)5. But this was not the charge on wliich they had arraigned liim before Pilate. They bad accused him of sedition. • Luke xxiii. 2. On thig c/iarge ilicy were now convinced that they could not get Pilate to condemn bir.i. He declared him innocent. Still bent)n his ruin, and resolved to gain their purpose, they now, contrary to their iirst intention, adduced the original accusation on which they had already pronounced him guilty. If they could not obtain his condemnation as a rebel, they now.soutrht it as a hlasphemer; and they appealed to Pilate to sanction what they believed was required in their law. Thus to Pilate himself it became more manifest that he was innocent; that they had attempted to deceive ni.M; and that the charge on which they had arraigned him was a mere pretence to obtain his sanction to their wicked design. ^ Made himself. Declared himself, or claimed to be. 1i The Son of God. The law did not f()ri)id tiiis, but it forbade biasphem;/, and they considered the assumption of this title as the same as blasphemy (John X. 30, 33, 36), and therefore condcnmed iiim.
8. That saying. That they had accused him of blasphemy. As this was not the charge on which they had arraigned him before his bar, he had not bctorc heard it, and it now convinced him more of their malignity and wickedness. IT He was the more afraid. What was the grouna of his/car is not declared by the cvangoli.si. It was probably, however, the alarm of his conscience, and the fear of vengeance if he suffered such an art of injustice to be done as to put an innocent man to death. lie was convinced of his itmocence. He saw more and more clearly that sayings, he was the n;ore afraid;
9 And went again into the judgment-hall, and saith unto Jesus, Whence art thou ] But ' Jesus gave him no answer.
the design of the Jews. And it is not improbable that a Heathen, who believed that the gods often manifested them selves to men, dreaded their vengeance if he suffered one who claimed to be divine and who might be, to be put to death. It is clear that Pilate was convinced that Jesus was innocent: and in this state of agitation, between the convictions of his own conscience, and the clamors of the Jews, and the fear of ' vengeance, and the certainty that he would do wrong if he gave him up, he was thrown into this state of alarm, and resolved again to question Jesus, that he might olitain satisfaction on the [ subjects that agitated his mind. I 9. Whence art thou? See Xote, ch; vii. 27. Pilate knew that he was a Ga- \ lilean; but this question wa.s asked to ascertain whether he claimed to be the Son of God — whether a mere man, of wiiether divine. H Jesus gave him hi anstvrr. Probably for the following reasons: 1st. He had already told him his design, and tlie nature of iiis kingdom. Ch. xviii. 36, 37. 2d. He had said enough to satisfy him of his innocence. Of that Pilate was convinced. His duty was clear; and if he had had firmness to do it, he would not have asked this. Jesus, by his silence, therefore rebuked him for his want of lirmness, and his unwillingness to do what hia conscience told him was right. 3d. It is not probable that Pilate v.ould have understood him if he had declared to him the truth about his origin, and about his beinq the Son of God. 4th. After what had been done — alter he had satisfied Pilate of his innocence, and tjicn had been beaten and mocked by his permission —!io had no reason to expect justice at his hands, and thesefore properly declined to make any farther defence. 13 y this the prophecy (Isa. liii. 7.) wa.s remarknbtv fulfilled.
Speakesl tiiou not unto mc ] Knowest " thou not that I have power to crucify thee, and have power to release thee!
was not accustomed to be met witli silence like this. He endeavored, therefore, to address the /cars of Jesus, and to appal him with the declaration that his life was at his disposal, and that his safety depended on his favor. This arrogance called forth the reply of the Saviour, and he told him that he had tio power except what was given him from above. Jesus was not, therefore, to be intimidated by any claim of power in Pilate. His hfe was not in his hands, and he could not stoop to ask the favor of a man.
11. No power. No such power as you claim. You have not originated the power which you have. You have just as much as is given, and your ability extends no farther. H Except it were given thee. It has been conceded or granted to you. God has ordered your hfe, your circumstances, and the extent of your dominion. This was a reproof of a proud man in office, who was forgetful of the great Source of all his authority, and who supposed that by his own talents or fortune he had risen to his present place. Alas! how many men in office forget that God gives them their rank, and vainly think that it is owing to their own talents or merits, that they have risen to that elevation. Men of office and talent, as well as others, should remember that God gives them what they have, and that they have no influence except as it is conceded to them from on high. If From above. From God; or by his direction, and by the arrangements of his providence. Rom. xiii. 1; "There is no power but of God. The powers that be, are ordained of God." The words " from above" often refer to God or to heaven. James i. 17; iii. 15, 17. John iii. 3. (In the Greek.) — The providence of God was remarkable in so ordering atYairs, that a man, flexible and yielding hke Pilate, should be entrusted with power in Judea. Had it been a man firm and unyielding in his duty — one who could not be terrified or awed by the multitude — Jesus would not have been delivered to be crucified. Acts ii. 23. God thus brin£[s about his wise
est have no power al all against me, except it were given thee from
ends; and while Pilate was free, and acted out his nature without compulsion, yet the purposes o God, lon^ before predicted, were fulfilled, and Jesu* made an atonement for the sins of the world. Thus God overrules the wickedness and folly of men. He so orders afl'airs that the iriie character of men shall be brought out, and makes use of that character to advance his own great purpose. If Therefore. On this account. ' You are a magistrate. Your power, as such, is given you by God. You are not, indeed, guilty for accusing me, or mahgnantly arraigning me. But yoo have power entrusted to you over my life; and the Jews, who knew this, and who knew that the power of a magis trate was given to him by God, have the greater sin for seeking my condemnation before a tribunal appointed hxj God, and for endeavoring to obtain so solemn a sanction to their own malignant and wicked purposes. They have endeavored to avail themselves of the civil power, the sacred appointment of God, and on this account their sin is greater.' This does not mean that their sin was greater than that of Pilate — though that was true; but their sin was greater on account of the fact that they perseveringly and malignantly endeavored to obtain the sanction of the magistrate to their wicked proceedmgs. Nor does it mean that because God had purposed his death (Acts ii. 23), and given power to Pilate, that therefore their sin was greater — for God's purpose in the case made it neither more noi less. It did not change the nature of their free acts. This passage teachea no such doctrine, but that their sin waa aggravated by malignantly endeavoring to obtain the sanction of a magistrate who was invested with authority by God, and who wielded the power that God gave him. By this Pilate ought to have been convinced, and was con ed, of their wickedness; and.i-.^^i^ - sought more and more to release hi,n. ^ He that delivered me. The singular, here, is put for the plural, including Judas, the High Priests, and the san hednm.
above: " therefore he ^ that delivered me unto thee hath the greater ' sin.
12 And from thenceforth Pilate gouj^ht to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cesar's friend: whosoever "^ maketh himself a king, speaketii against Cesar.
13 When' Pilate therefore heard that saying, he brought Jesus forth, and sal down in the judgment-seat, in a place that is called The Pavement, but in the Hebrew, Gabbatha.
14 And -^ it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Heboid your King!
15 Eut they cried out, Away with him, away witli him; crucify him! Pilate saith unto them. Shall I crucify your King ] The chief priests answered, We * have no king but Cesar.
16 Then * delivered he him
12. Sought to release him. He was more and more convinced of his innocence, and more unwilling to yield him lo mere malice and envy in the face of justice. If But the Jcurs cried out, &.c. This moved Pilate to deliver Jesus into (iieir hand.''. Ho feared that he would be accused of unfaithfulness to the interests of the Roman emperor if he did not condcnm a man whom his ovtn nation had accused of sedition. The Roman emperor then on the throne was exceedingly jealous and tyrannical, and the /ear of losing his favor induced Pilate to deliver Jesus into their hands. li^ Cesar's friend. The friend ot I he Roman emperor. The name of the reigning emperor was Tiberius. After the time of Julius Cesar, all the emperors were called Cesar, as all the kings of Egypt were called Pharaoh. This emperor was, during the latter part of hi.s reign, the most cruel, jealous, and wicked, that ever sat on the Roman throne.
in. Judgment -seat. The tribunal or olacc <>\ pronouncing sentence. He therefore unto ihcm to be crucified And they took Jesus, and led him
17 And he bearing his cross, went ' forth into a place called The place of a scull, which is called in the Hebrew, Golgotha;
18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
19 And-* Pilate wrote a title, and put it on the cross. And the wrilintr was, JESUS OF XAZAKKTH THE KING OF THE JEWS.
20 This title then read many of the Jews: for the place where Jesus was crucified vns nigh to the city: and it was writttm in Hebrew, and Greek, and Latin.
21 Then said the chief priests of the Jews to Pilate, Write not. The King of the Jews; but that he said, I am King of the Jews.
came here to deliver him, in due form of law, into the hands of the Jews. H Pavement. This was an area or room of the judgment-hall, whose door was made of small square stones of various colors. This was common in palaces and houses of wealth and splendor. See Notes on Matt. ix. 2. If Gabbatha. This word is not elsewhere used. It comes from a word signifying to be elevated. The name given to the place by the Hebrews was conferred irotn its being the place of the tribunal, as an elevated place.
14. The preparation of the passover. See Note, Mark xv. 42. ^ The sixth hour. Twelve o'clock. Mark says (ch. XV. 25) that it was the third hour. See the dilFiculty explained in the Note on that place.
22. IVTiat I have written, &.C. This declaration implied that he would make no change. He was impatient, and weary ot their solicitations. He haj yielded to theni contrary to the conric
23 Then the sohlicis, when they had crucified Jesus, look his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, ' woven* from the top throughout:
21 They said therefore among themselves, Let us not rend it, hut cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, * They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
25 Now there stood by the cross of Jesus his mjther, and his mo-
tions of his own conscience, and he now declared his purpose to yield no farther.
23. His garments. The plural here is used to denote the outer garment. It was made, commonly, so as to be easily thrown on or otf; and when they labored or walked, it was girded about the loins. See Note, Matt. v. 40. If
Four parts. It seems, from this, that there were four soldiers employed as his executioners. ^ His coat. His under garment, called the tu7iic. If
Was without seam. Josephus (Ant. B. iii. ch. viii. ^ 4) says of the garment or coat of the high priest, that " This vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides; but it was one long vestment, so woven as to have an aperture for the neck. It was also parted where the hands were to come out." It seems that the Lord Jesus, the great High Priest of his people, had also a coat made in a similar manner. Compare Ex. xxxix. C2.
24. Let us not rend it. It v.-ould then have been useless. The outer garment oeing composed of several parts — fringes, borders, <S6c. (Deut. xii. 12) — could he easily divided. IT That the scripture, tc. Ps. xxii. 18.
26. The du::jf,'.'. — whom he loved. ■See ch. xiii. 23. 1i Woman. This appellation certainly implied no disre- •ipect. See Note, ch. ii. 4. IT Behold tky son! This refers to John, not to fosua himself Behold! my beloved
2(j When Jesus therefore saw his mother, and the disciple standing hy ''■ whom he loved, he saith unto his mother. Woman, ' behold thy son!
27 Then saith he to the disciple, Behold thy mother! ^ And from
I that hour that disciple took her unto his own ^ home.
28 After this, Jesus, knowing that all things were now accomplished, that the scripture * migh be fulfilled, saith, I thirst.
29 Now there was set a vesse. full of vinegar: and they filled a
disciple shall be to you a son, and provide for you, and discharge tov/arda you the duties of an affectiouate child. Mary was poor. It would even seem that now she had no home. Jesus, in his dying moments, filled with tender regard for his mother, secured for her an adopted son, obtained for her a home, and consoled her grief by the prospect of attention from him who was the most beloved of all the apostles. What an example of filial attention! What a model to all children! And how lovely appears the dying Saviour thus remembering his afflicted mother, and making her welfare one of his last cares even on the cross, and even when making atonement for the sins of the world I
27. Behold thy mother! One who ia to be to thee as a mother. The fact that she was the mother of Jesus would secure the kindness of John; and the fact that she was now entrusted to him demanded of him affectionate regard and tender care. H From that hour, &.C. John seems to have been in better circumstances than the other apostles. See ch. xviii. 16. Tradition says that she continued to live with him in Judea till the time of her death, which occurred about fifteen years after the death of Christ.
28—30. See Notes on Matt. xxviL 46 — 50. H That the scripture might be fulfilled, saith, I thirst. See Ps. bux. 21 Thirst was one of the most dis-
30 When Jesus therefore had received the vinegar, he said, It " is •iirished: and he bowed his head, and gave * up the ghosi.
31 The Jews therefore, because It was the Preparation, ' that the bodies should not remain '' upon the
tressin^ circumstances attending the crucifixion. The wounds were highly inflamed, and a raging fever was caused usually by the sufferings on the cross, and this was accompanied by insupportable thirst. See Notes on Matt, x.xvii. 35. A mameluke, «r Turkish officer, was crucilied, it is said, in an Arabic manuscript recently translated, on the banks of the river Barada, under the castle of Damascus. He was nailed to the cross on Friday, and remained till Sunday noon, when lie died. After giving an account of the crucifi.\ion, the narrator proceeds, " I have heard this from one who witnessed it — and he thus remained till he died, patient and silent, without wailing, but looking around him to the right and the left, upon the people. But he begged for water, and none was given him; and the hearts of the people were melted with compassion for him, and with pity on one of God's creatures, who yet a ooy, was suffering under so grievous a trial. In the mean time the water was flowing around him, and he gazed upon it, and longed for one drop of it — and he complained of thirst all the first day, after which be was silent, for God gave him strength." Wiseman t Lectures, pp. 1()4, 1(>5. Ed. Andover.
30. /( IS Jinisked. The sufferings and agonies in redeeming man are over. The work long contemplated, long promi.?cd, long expected by prophets and saints, is done. The toils in the ministry, the persecutions and mockeries, and the pangs of the garden and the cross, arc ended, and man is rcdi emed. What a wonderful declaraliiin wtu this! How full of consolation to man! And how should this dying declaration of the Saviour reach every heart, and affect every soul!
cross on the sabbath-aay, (for thaf sabbath-day was an high day,) besought Pilate that their legs migh be broken, and that they might b« taken away.
32 Tiien came the soldiers, and brake the legs of the first, and of the other which was crucified with
33 But when they came to Jesus,
That the bodies, &,c. The law required that the bodies of those who were hung should not remain suspended during the night, i^ee Deut. x.\i. 02, 23. That law was made when the punishment by crucifixion was unknown, and when those who were suspended would almost immediately expire. In the punishment by crucifixion, life was lengthened out for four, five, or eight days. The Jews, therefore, requested that their death might be hastened, and that the land might not be polluted by their bodies remaining suspended on the sabbath-day. If Was a high day. It was, 1st. The sabbath. 2d. It was the day on which the paschal feast properly commenced. It was called a high day because that year the feast of the passover commenced on the sabbath. Greek, " Great day." ^ Their legs might be broken. To hasten tiieir death. The effect of this while they were suspended on the cross would be, to increase their pain by the act of breaking them, and to deprive their body of the support which it received from the feet, and to throw the whole weight on tiie hands. By this increased torment their lives were soon ended. Lactantius says that this was commonly done by the Romans to persons who were crucified. The common period to which persons crucified would live was several days. To compensate for those lingering a?", nics, so that the full amount of suffer ing might be endured, tiiey increases their siifTerings by breaking their hinbs, and thus ha.stening their death.
33. Saw that he u\is dead. Saw by the indications of death on his person, and perhaps by the testimony of tlie centurion. Matt, xxvii..M. The death ot Jesus was doubtless hastened by the intense agony of the fiarden. and the peculiar sufferings endured as an atone-
and saw that he was dead already, they brake not his legs:
34 But one of the soldiers with oHe.9.22,23. IJno.S.O.S.
metit for sin on the cross. Compare Matt, xxvii. 4G.
34. One of the soldiers. One of those appointed to watch the bodies <ill they were dead. This man appears to have doubted whether he was dead, and in order to see whether he was not yet sensible, he pierced him with his spear. The Jews designed that his legs should he broken, but this was prevented by the providence of God. Yet in Lnother rtay, more satisfactory proof was obtained of his death than would have been by the breaking of his legs. This ivas so ordered, no doubt, that there might be the fullest proof that he was truly dead; that it could not be pretended that he had swooned away and revived, and that, therefore, there could not be the least doubt of his resurrection to life. ^ With a spear. The common spear which soldiers used in war. There can be no doubt that such a stroke from the strong arm of a Roman soldier would iiave caused death, if he had not been already dead — and it was, doubtless, to furnish this conclusive proof that he was actuallii dead, and that an atonement had thus been made for mankind, that John mentions so particularly this fact. Let the following circumstances be ronicmbered — showing that death must have ensued from such a wound. (I.) The Saviour was elevated but a little from the ground, so as to be easily reached by the spear of a soldier. <2.) The wound must have been transversely upwards, so as to have penetrated into the body — as he could not have stood directly under him. (3.) It was probably made with a strong arm, and with violence. (4.) The spear of the Roman soldier was a lance which tapered very gently to a point, and would penetrate easily. (5.) The wound was comparatively a larsre wound. It was 80 large as to admit the Jiaiid. John XX. 27. But for a lance thus tapering to have made a wound so wide as to admit the hand, it must have been at least four or five inches in depth, and must have been such as to have made death certain. If it be remembered that this blow was probably in the left side, the conclusion is inevitable that death would have been the consequence of such a blow. To make out this fact was of special importance probably in the time of John, as the reality of the death of Jesus was denied by the Gnostics, many of whom maintained that he died in appearance only. ^ Pierced his side. Which side is not meniioned; nor can it be certainly known. The common opinion is, that it was the left side. Car. Frid. Gruner (Commentatio Antiquaria Medica de Jesu Christi Morte, pp. 30 — 36), has attempted to show that it must have been the left side. See Wiseman's Lectures, pp. 161, 162, and Kuinoel on John xix. 34 — w^iere the arguments of Gruner are fully stated. It is clear that the spear pierced to the region of the heart. ^ And forthwith came, &c. This was evidently a natural effect of '.hus piercing the side. Such a flawing o\ 'lUjod and water make it probable tha the spear reached the heart, and if Jesus had not before been dead, this would have closed his life. The heart is surrounded by a membrane called the pericardium. This membrane contains a serous matter or liquor resembling water, which prevents the surface of the heart from becoming dry by its continual motion. {Webster.) It was this which was pierced, and from which the water flowed. The point of the spear also reached one of the ventricles of the heart, and the blood yet warm rushed forth either mingled with or followed by the water of the pericardium, so as to appear to John to be blood and water flowing together. This was a natural efltct, and would follow in any other case. Commentators have almost uniformly supposed that this was significant; as e. g. that the blood was an emblem of the Eucharist, and the wafer of baptism, or that the blood denoted justification, and the water sanctification. But that this was the design there is not the slightest evidence. It waa strictly a natural result, adduced by John to establish one fact on which the whole of Christianity turns — that he waa truly dead. On this depends the doc trine of the atonement of his resurree
35 And " lie that sa\/ it bare record, and his record is true; and he knoweth that lie saith true, that ye might believe.
36 For these things were done, that the scripture ' should be fulfilled, A bone of him shall not be broken.
37 And again another scripture * eaith. They shall look on him whom tliey pierced.
38 And after this, Joseph of Arimathea (being a disciple of Jesus, but secretly, lor "^ fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave hi/n leave. He came therefore, and took the body of Jesus.
tion, and all tlie prominent doctnncs of religion. This fact it was of importance to prove, that it might not be pretended that hn had only suffered a syncope, or had fainted. This John establishes. He shows that those who were sent to hasten his death believed thnl he had e,\pired; that then a soldier inflicted a wound which would have terminated life, if he had not been already dead; and that the infliction of this wound was followed by the fullest proof that he had truly expired. On ih'is/acl he dwells witli the interest which became a subject of so much importance to the world, and thus laid the foundation for undoubted assurance that the Lord Jesus died for the sins of men.
35. He that saw it. John himself. He is accustomed to speak of himself in the third person. If His record is trite. His testimony is true. Such was •he linown character of this writer; such iiis sacred regard for truth, that he could nppeal to that with full assurance that all would put confidence in him. He often appeals thus to the fact that his testimony was hnnwn to be true. It would be well \{ all Chri-siians had such a character that their word would be assuredly believed.
30. That the scripture misht he fulflled. See E.x. xii. 4G. John here regards the paschal lamb aa an emblem
39 And there came also • \icodemus, (which at the first came to Jesus by night,) and f brought a mixture of myrrh and aloes, aboii an hundred pounds weiy^ht.
40 Then took they the body of Jesus, and wound ' it in linct clothes with the spices, as the man ner of the Jews is to bury.
41 Now in the place where Vt was crucified there was a garden; and in the garden a new sepul chre, wherein was never man yet laid.
4:3 There* laid they Jesus there- I fore, because • of the Jews' preparation-rfa^,• for the sepulchre wa» nigh at hand.
of Christ; and as in the law it was commanded that a bone of that lamb should not be broken, so in the providence of God it was ordered that a bone of the Saviour should not be broken. The scripture thus received a complete fulfilment respecting both the type and the antitype. Some have supposed, however, that John referred to Ps. xx.xiv. 20.
37. Another Scripture. Zech. xii. 10. We must here be struck with the wonderful providence of God, that so man^ scriptures were fulfilled in his death. All these things happened without any such design on the part of the men engaged in these scenes; but whatever was done by Jew or Gentile tended to the fulfilment of prophecies long on record, and with which the Jews themselves ought to have been familiar. Little did they suppose when delivering him to Pilate — when he was mocked — when they f)arted his garments — when they pierced lim — that tliry were fulfilling ancient predictions. But in this way God had so ordered it, that the firmest foundation is laid for the belief that he was the true Messiah, and that the designs of wicked men shall all be overruled <o the fulfilment of the grcxt plans which God had in sending his Son.
THE * first day of the week Cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seelh the stone taken Away from the sepulchre.
2 Then she runneth, and cometh <o Simon Peter, and to the other lisciple whom *.Tesus loved, and daith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
3 Peter ' therefore went forth, and that other disciple, and came >o the sepulchre.
4 So they ran both together: and the other disciple did outrun ^ Peter, and came first to the sepulchre.
5 And he, stooping down, and looking in, saw the linen clothes ' 'yi"? '•> yst went he not in.
6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie;
7 And the napkin, f that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
8 Then went in also that other disciple which came first to the sepulchre, and he saw, and believed.
9 For as yet they knew not the « scripture, that he must rise again from the dead.
10 Then the disciples went away again unto their own home.
11 But Mary stood without at the sepulchre, weeping: and as she wept, she stooped down, and looked ^ into the sepulchre,
12 And seeth two angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
13 And they say unto her. Woman, why weepest thou 1 Slie saith unto them. Because they have taken away my Lord, and I know not where they have laid him.
14 And when she had thus said, she turned herself back, and ' saw Jesus standing, and knew not-' that it was Jesus.
15 Jesus saith unto her. Woman, why weepest thou ■? whom seekest thou 1 She, supposing him to be the gardener, saith unto him. Sir, if thou have borne him hence, tell me where thou hast laid him, and * I will take him away.
16 Jesus saith unto her, Mary. She turned "* herself, and saith unto him, Rabboni; which is to say. Master.
1 — 12. For an account of the resurrection of Christ, see Notes on Matt, zxviii.
9. The scriptiirr. See Luke x.xiv. 26, 46. The sense,or meaning of the various predictions that foretold his death, as e. g.: Ps. ii. 7. Compare Acts xiii.
13. They?inve talrn away. That is, the disciples or friends of Jesus who had laid him there. Perhaps it was understood that the body was deposited there only ti) remain ovei the sabbath, with an intention then of removing it to some other place of burial. Hence they hastened early in the morning to make preparation, and Mary supposed they had arrived before her, and had taken him
14. KnexD not that it was Jesus. She was not expecting to see him. It was yet also twihght, and she could not sec distinctly.
16. Jesus saith unto her, Mary. This was spoken doubtless in a tone of voice tliat at once recalled him to her recol lection, "i Rahhoni. This is a Hebrew word denoting master. It was at once an expression of iter joy, and an acknowledgment ol him as her Lord and Master. It is not imrrjbable that she,
17 Jesus sailh unto her, Touch me not; for I am not yet ascended to my Fathe.: but go to my " bre thren, and say unto them, * I ascend onto my Feather, and ' your Father; and lo my** God, and your * God.
17. Totich me riot, &c. This passage has given rise to a variety of interpretations. Jesus required 'i'nomas to touch him (ver. 27), and it has been difficult to ascertain why he forbid this now to Mary. The reason why he directed Thomas to do this was, that he doubted whether he had been restored to life. Mary did not doubt that. The reason why he forbade her to touch him now is to be sought in the circumstances of the case. Mary, filled with joy and gratitude, was about lo prostrate herself at his feet, disposed to remain with him, and offer him there her homage as her risen Lord. This is probably included in the word touch in this place. And the language of Jesus may mean this: ' do not approach me now for this purpose. Do not delay here. Other oppo/t unities will yet be afforded to see me. I have not yet asccndi;d, that is, [ am not about to ascend immediately, but shall remain yet on earth to afford opportunity to my disciples to enjoy my presence.' From Matt, xxviii. 9, it appears that the women when they met Jesus, held him by the feet and worshipped him. This species of adoration it was probably the intention of.Mary to offer, and this, at that time, Jesus forbade, and directed her to go at once and give his disciples notice that he had risen. IT My brethren. See ch. xv. 15. ^ My Father and your Father, Sec. Nothing was better fitted to afford them consolation than this assurance that his God was theirs, and that though he bad been slain, they were still indissolubly united in attachment to the same Father and God.
19. The same day at evening. On »he first day of the week, the day of the resurrection of Ohrist. ^ JVhen the doors were shut. 'I'his docs njt mean thut the doors were fastened, though 33*
18 Mary Magdalene came ^ and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
19 Then ' the same day at evening, being the first day of the
that might have been the case, bu< only that they were closed. Jesus had been taken from them, and it was na tural that they should apprehend tha< the Jews would nuxt a'tempt to wreak their vengeance on his followers. Hence they met in the f veniiig, and with closed doors, lest the Jews should brinji against them iho same charge of sedi tion that they had against the Lord Je Jesus. It is not certainly said what was the object of their a.'sembling, but it is not unrcai'onable to suppose that i' was to talk cuer the events which had just occurred; to deliberate about theii condition, and to engage in acts of wor ship. Their minds were doubt lent, much agitated. They had seen theij.Master taken away and put to death. But a part of their number also haJ athrmed that they had seen him alive. In this state of things ihey naturally came together in a time and place of safety. It was not uncommon for the early Christians to hold their meetings for worship in the night. In times of persecution they were forbidden to assemble during the day; and hence they were compelled to meet in tlie night. Pliny the Younger, writing to Trajan, the Roman emperor, and giving an account of Christians, says, that "they were wont to meet together on a stated day before it was light, and sing among themselves alternately a hymn lo Chnst as God." True Christians will love to meet together for worship. Nothing will prevent this. And one of the evidences of piety is a desire to assemble lo hear the v.-ord of God, and to offer to him prayer and praise. It is worthy of remark that this is the first assembly that was convened for worship on the Lord's day, and in that assembly Jesus was present. Since that time, the day has been observed in the churrh as the Christian sabbath, particularly to commemorate the resurrection ot Chiist
week, when <he doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto tlicm. Peace be unto you.
20 And when he had so said, he shewed unto them his hands and his side. Then " were the disciples glad when they saw the Lord.
2 1 Then said Jesus to them again,
IT Came Jesus, &c. There is no evidence that he came into their assembly in any miraculous manner. For any thing that appears to the contrary, Jesus entered in the usual way and manner, though his sudden appearance alarmed them. If Peace be unto you. The sudden manner of his appearance, and the fact that most of them had not before seen him since his resurrection, tended to alarm them. Hence he addressed them in the usual form of salutation to allay their fears, and to assure them that it was their own Saviour and Friend.
20. He showed unto them his liands, &,c. In this manner he gave them indubitable proofs of his identity. He showed them that he was the same Being who had suffered; that he had truly risen from the dead, and had come forth with the same body. That body had not yet put on its glorified form. It was necessary first to estabhsh the proof of his resurrection, and that could be done only by his appearing as he was when he died.
21..4s my Father hath sent me. As God sent me to preach, to be persecuted, and to suffer; to make known hia will, and to offer pardon to men; so I send you. This is the design and the extent of the commission of the ministers of the Lord Jesus. He is their model. And they will be successful only as they study his character, and imitate his example. This commission he proceeds to confirm by endowing them all with the gift of the Holy Ghost.
22. He breathed on them. It was customary for the prophets to use some cignificant act to represent the nature of fheir message. See Jer. xiii., xviii., &c. In this case the act of breathing was used to represent the nature of the
Peace '' be unto you: as my Fathel hath sent me, even so ' send I you
22 And when he had said this, he breathed on ihcm, and saith unto them, Keceive '' ye the Holy Ghost.
23 Whose soever ' sins ye remit, they are remitted unto them; arid whose soever sins ye retain, they arc retained.
influence that should come upon them, and the source of that influence. When man was created, God breathed into him the breath of life. Gen. ii. 7. The word rendered Spirit in ihe scriptures denotes wind, air, breath, as well as Spirit. Hence the operations of the Holy Spirit are compared to the v.ind. John iii. 8. Acts ii. 2. IF Receive ye the Holy Ghost. This was given to them as a certain sign or pledge that they should be endowed with the influences of the Holy Spirit. Compare Acts i. 4. Ch. u.
23. IVhose soever sins, &.C. See Note on Matt. xvi. 19; xviii. 18. It is worthy of remark here, that Jesus confers the same power on all the apostles. He gives to no one of them any pecu liar authority. If Peter, as the papists pretend, had been appointed to any peculiar authority, it is wonderful that the Saviour did not here hint at any such pre-eminence. This passage conclu sively proves that they were invested with equal power in organizing and governing the church. The authority which he had given Peter to preach the gospel first to the Jews and the Gen tiles, does not militate against this. Seo Note, lAIatt. xvi. IS, 19. This authority given them was full proof that they were inspired. The meaning of the passage is not that man can forgive sins — that belongs only to God (Isa. xliii. 23); but the meaning is that they should be inspired; that in founding the church, and in declaring the will of God, they should be taught by the Holy Ghost to declare on what terms, to what charactert, and to wha' temper of mind, God would extend forgiveness of sins. It was not authority to forgive individuals, but to estabhsh in all the churches the terms and conditions on which men might be
25 Tlie other disc' pies therefore said unto him, We have seen the Lord. But he " said unto them, Except I shall see in his hands the print of tiie nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
26 And after eight days, again his disciples were within, and Tho-
pardoned: with a promise that God would confirm all that they taught; that men inij^ht have assurance ot Ibrffiveness who would comply with (nose terms; and that those who did not comply should not he forgiven, and their sins should he retained. This commiseion is as far as possible from the authority which the Roman Catholic claims of remitting sin and of pronouncing pardon.
25. Except I shall see, &.c. It is not known what was the ground of the incredulity of Thomas. It is probable, however, that this was the effect of deep erief, and of that despondency which fills the mind when a long clicrished hope is taken away. In such a case it requires proof of uncommon clearness and strength to overcome the despondency, and to convince us that we may attain the object of our desires. Thomas has been much blamed by expositors, but he asked only tor proof that would bo satisfactory in hia circ\imetances. The testimony of ten disciples should have been indeed sufficient, but an opportunity was thus given to the Saviour to convince the last of them of the truth of his resurrection. This instance shows, what <nll the conduct of the apostles proves, that they had not conspired together to 'impose on the world. Even they were slow to believe, and one of them refused to believe even on the testimony of ten of his brethren. How unlike this to the conduct of men who agree to impose a •tory on mankind! Many are like Thomas. ]\Iany now arc unwillin(< to beileve because thcv do not se<; the Lord Jesus, and with just ns little reason as Thomas had. The testimony of twelve men who wore willing to lay down their
mas with them. Then came Jesus, the doors being shut, and stood in the midst, and said. Peace * be unto i you.
I my hands; and reach hither thy hand, ' and thrust i7 into my side: and be '' not faithless, but believing.
28 And Thomas answered and
lives to attest that they had seen the Lord Jesus alive; w ho had nothing to gain by imposture, and whose conduct was removed as far as possible from the appearance of imposture, is ample proof ot the truth, of what they affirmed.
26. And after ei^hl days again. That is, on the return of the tirst day of the week. From this it appears that they thus early set apart this day for assembling together, and Jesus countenanced it by appearui" twice with them. It was natural that the apostles should observe this day, but not probable that they would do it without the sanction of the Lord Jesus. His repeated presence gave such a sanction, and the his torical fact is indisputable that from this time this day was observed as the Christian Sabbath. See Acts xx. 7. 1 Cor. xvi. 2. Rev. i. 10.
2'*. 3/y Lord and my God. In this passage the name Go<l is expressly given to Christ, in his own presence and bv one of his own apostles. This declaration has been considered as a clear proof of the divinity of Christ, for the following reasons: Ist. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment. 2d. The languajre was addressed to Jesus himself: " Thomas — said u.VTO ui.M." 3d. The Saviour did not reprove him, or check him as using any improper language. If ho had not been divine, it is impossible to reconcile it with his honesty that he did not rebuke the disciple. No pious wtan would have allowed such language to be addressed to him. 'Ith. The Saviouf proceeds immediately lo commend Thomas for believing. But what was the evidence of his believing f It was this d 'claration, and tiiis only If thia wsa
2i) Jesus saith unto him, Thomas, because thou hast soon mc, thou hast believed: blessed " are they that have not seen, and yet have believed.
30 And * many other si^s truly did Jesus in the presence of his disciples, which are not written in this book:
a mere exclamation of surprise, what proof was it that Thomas believed? Before this he doubted. Now he beheved, and gave utterance to his btlief that Jesus was his Lord and hu God. 5. If this was not the meaning of Thomas, then his exclamation was a mere act of profaneness, and the Saviour would not have commended him for taking the name of the Lord his God in vain. The passage proves, therefore, that it is proper to apply to Christ the name Lord and God, and thus accords with what John affirmed in chapter i. 1, and which is established throughout tiiis gospel.
29. Because thou hast seen me Peoause you have looked upon my \)od7, and seen the proofs that I am th~i f.amc Saviour that was crucified. Jesus he'c approves the faith of Thomas, but more highly commends the faith of those who should believe without having seer-. IT Blessed. Happy, or worthy of the divine approbation. It has here the force of the comparative degree, signifying that they would be, in some respects, more blessed than Thomas. They would evince higher faith. ^ That have not seen, &c. Those who should be convinced by the testimony of the apostles, and by the influences of the Spirit. They would evince strong faith. All faith is of things not seen. And God blesses those most who most imphcitly rely on his word.
30. Other signs. Other miracles. Many were recorded by the other evangehsts, and many which he performed were never recorded (ch. xxi. 25).
31. These are written. Those recorded in this gospel. ^ That ye might believe, &c. Tnis is a clue to the design which John had in view in writing this gospel. The whole scope or end of the hook is to accomplish two objects: 1st.
ye might believe that Jesus is the Christ, the Son of God; and ' that, believing, ye might have life through his name.
AFTER these things Jesus shew ed himself again to the disciples at the sea of Tiberias: and on this wise shewed he himself.
To prove that Jesus was the Messiah; and, 2d. That they who looked at the proof might be convinced, and have eternal life. This design is kept in view throughout the book. The miracles, facts, arguments, instructions, and conversations of our Lord all tend to this. This point had not been kept in view so directly by either of the other evangelists, and it was reserved for the last of the apostles to collect those arguments, and make out a connected demonstration that Jesus was the Messiah. If this design of John is kept steadily in view, it will throw much light on the book, and the argument is unanswerable, framed after the strictest rules of reasoning, infinitely beyond the skill of man, and having throughout the clearest evidence of demonstration
1. The sea of Tiberias. Called also the sea of Galilee, being situated in C-alilee. In tbis place Jesus had pro-.-nrsed to meet them. Mark xiv. 28;.\vi 7. Matt. xxvi. 32; xxviii. 10. This jn'e.view of Jesus is but just mentioned by Matthew (ch. xxviu. 16), and is o.nUtcd by both Mark and Luke. This is thfi ie>.son why John relates so par ticularlj' what occurred there. Galilee was a re'.ired place where they would be fres from danger, and was thereforo a safe and convenient situation for Je sus to met t (hem, in order to give them his last iuftnicions. ^ On this wise. Thus. In this manner.
2. I'here t'lere together. Probably residing in the same place. While they were waitmg l.^r the promise of the Holy Spirit, they still found it proper to be usefully emploved. The;r master had been taken aw Ay and tht pT>>mi9- ed Spirit had net d'^scendccl <»n them.
Peter, and Thomas called Didymus, and " Nathanael of Cana in Galilee, and the sons * ef Zebcdee, and two other of his disciples.
.3 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 niglit they c^.ught notliing.
4 But when the morning was now come, Jesus stood on the ehore • but the disciples knew ' not that it was.Icsus.
5 Then "^ Jesus saith unto them, ' Children, have ye any meat? They answered him. No.
idle, and therefore returned to their former employment. It is to be remarked also that they had no other means of support. While with Jesus, they were commonly supplied by the kindness of the people. But now when the Saviour had died, they were cut off from this means of support, and returned to the honest labor of their early lives. —.Ministers of the gospel should be willing to labor, if necessary, for their own support, and should not esteem such labor dishonorable. God has made employment indispensable to man, and if the field of labor is not open in one way, they should seek it in another. It. at any time, the people withhold the supply of their wants, they should be able and willing to seek support in some honesi employment.
3. T/ial nifiht thri/ caui^kt nothing. This was so ordered in the providence of God, that the miracle which was wrought might appear more remarkable.
4. Knew not t/iat it v;as Jesus. Probably it was yet twilight, and in the distance they could not distinctly recognise him.
;'). Children. A term of affection ind friendship. 1 John ii. 18. If Any »UMt t This word (Greek) means any thing eaten with bread. It was used by the Greeks especially to denote JI»A. fSchleusner.)
C And he said unto them. Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat utito him, (for he was naked,) and did cast himself into the sea.
8 And the other disciples came in a little ship, (for they were not far firom land, but as it were two hundred cubi4s,) dragging the net with fishes.
tius supposes that it was the side nearest the shore, where there was the lest probability of taking fish. It docs not appear that they yet recognized the Lord Jesus, but from some cause they had sufficient conlidence in him to make another trial. Perhaps they judged that he was one skilled in that employ ment, and knew where there was the greatest probability of success.
7. // is the Lord. He was convinced perhaps by the apparent miracle, and by looking more attentively on the person of one who had been the means of such unexpected and remarkable success. ^ His fisher s coat. This seems to have been a coars^e garment worn over the tunic by fishermen. It is not the word which is used to denote the outer or the inner garment, but one which was employed only for this business. ^ He was naked. He was undressed, with nothing on but the under garment, or tunic. The word does not require us to suppose a gieatcr degree ot nakedness than this. See Note Mark xiv. 51. Also 1 Sam..xix. 24 1 Did cast himself into the sea. With characteristic ardor, desirous of meeting again his Lord, and showing his affcc tion for him.
8. Two hundred cubits. About three hundroii and fifty feel, or a little more than twenty rods.
y. They saw a fire, &.c. We have no knowledge whence this was produced, whether it was, as Grotius sup
11 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.
12 Jesus saith unto them, Come and dine. And none of the disci-
poses, 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 supposmg that any existed in the case.
11. An hundred and fifty and three. The number is mentioned because it seems to have been a very unusual draught, and it was particularly gratifying and striking to them after they had spent the whole night and had caught nothing. This convinced them that it was no other than the same Saviour who had so often worked wonders before them, that was now with them.
12. Come and dine. The word in tlie original means the meal which is taken in the morning, or breakfast.
13. Jesus then cometh, and taketh Iread, &,c. It is not said that Jesus liimself ate with them, but he gave them food. The design of this interview seems to have been to convince them that he had truly risen from the dead. Hence he performed a miracle before they suspected that it was he, that there might be no room to say that they had ascribed to him the power of the miracle through friendship and collusion with him. The miracle was such as to satisfy them of its truth, and was in accordance with all his works, not for mere display, but for utility. He remained with them, was with them at their meal, conversed with them, and thus convinced them that he was the same Friend who had died.
14. The third time. See the 'harmony of the accounts of the resurrection of Jesus,' at the end of Matthew.
13 Jesus ' then cometh, and taketh bread, and giveth them, and fish likewise.
14 This * is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more
original, as there is in our translation. The word these may be in the neuter gender, and refer to these things — his boat, and fishing utensils, and employments— or it may be in the masculine, and refer to the apostles. In the former sense it would mean, ' lovest thou me more than thou lovest these objects? Art thou now willing from love to me to forsake all these, and go and preach my gospel to the nations of the earth?' In the other sense, which is probably the true sense, it would mean, ' lovest thou me more than these other apostles love me?' In this question Jesus refers to the profession of superior attachment to him which Peter had made before his death (Matt. xxvi. 33): " though all men shall be offended of thee, yet will I never be offended." Compare John xiii. 37. Jesus here slightly reproves him for that confident assertion; reminds him of his sad and painful denial, and now puts this direct and pointed question to him to know what was the present state of his feelings. After all that Peter had had to humble him, the Saviour inquired of him what had been the efect of all on his mind, and whether it liacl tended to prepare him for the ar • duous toils in which he was about to engage. This question we should all put to ourselves. It is a matter of much importance that we should ourselves know what is the effect of the dealings of divine providence on our hearts, anc what is our present state of feeling lo wards the Lord Jesus Christ. IT Thou knowest that I love thee. Peter now made no pretensions to love superior to his b.ethren. His sad denial had convinced him of the folly of that claim. But still he could appeal to the Searcher of the heart, and sav that he kneit
Laan these 1 He saith unto him, Yea, Lord; thou knowest that I
ove thee. He saith unto him, Feed * my lambs.
16 He saith to him aorain the second time, Simon, son of Jonas, lovest thou me ] He saith unto him, Yea, Lord; thou Icnowest that
that he loved him. Here is the expression of a humbled soul, a soul made eensible of its weakness and need of Btrenglh, ycl with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ; and the happiest and best state of feeimg is when we can with humility, yet with confidence, look, to the Lord Jesus and say, " Thou knowest that I love thee." If Feed my lambs. The word here rendered feed means the care allnrded by furnishing nulriment for the llock. In the ne.xt verse there is a change in the Greek, and the word rendered feed denotes rather the care, guidance, and protection which a shepherd extends to his lock. By the use of both these words, t is supposed that our Saviour intended ihat a shepherd was both to offer the aroper food for his (lock and to govern ■t; or as we express it, to e.xercise the office of a pastor. The expression is taken from the office of a shepherd, with which the office of the minister is frequently compared. It means, as a good shepherd provides for the wants ot his flock, so the pastor in the church is to furnish food for the soul, or so lo exhibit truth as that the faith may be strengthened, and the hope confirmed. ^My lambs. The church is often compared to a flock. See cii. X. 1 — l(i. Here the expression my lambs, undoubtedly refers to the tender and the ijounf; in the Christian church; to those who were young in years and in Christian experience. And the Lord Jesus saw, what has been confirmed in the experience of the church, that the success of the gospel among men depended on th(! care which the ministry would extend to those in early life. It i.i in obedience to this command that Suuilay schools have been established, and no means of fullillir.g the eommaritl of the Saviour have been
I love thee. He saith unto him, Feed my sheep. '
17 He saith unto him the third time, JSimon, son of Jonas, lovest thou me ■? Peter was grieved ** because he said unto him the third j time, Lovest thou mo ] and he said unto him, Lord, thou ' knowest all
found so effectual as to extend patron age lo those schools. It is not merely, therefore, the privilege, it is the solemn duty of ministers of the gospel to countenance and patronise those schools.
Hi. Feed my sheep. The word here rendered feed, as has been remarked, is diileren't from the word in the previous verse. It has the sense of governing, and of protecting — the kind of faithful vigilance which a shepherd uses to guide his flock, and to make provision against their wants, and dangers. It may be implied here that the care needed for the young in the church is to instruct them; and lor those in advanced years both to instruct and govern them. if My sheep. This term commonly denotes the church in general, without respect to age. Ch. x.
17. The third time. It is probable that Jesus proposed this question three times because Peter had thrice denied him. Thus he tenderly admonished him of his fault; reminded him of his sin; and solemnly charged him to be faith*'ul, and vigilant, in the di.scharge of the duties of the pastoral office. The reason why the Saviour addressed Peter in this manner was doubiless because he had just denied him — had given a most melancholy instance of the instability and weakness of his faith, and of his liability to fall. As he had thus been prominent in forsaking him, he look this occasion to give to him a special charge, and to secure his future obedience. Hence he so administered the charge as to remind him of his fault; and he made him so prominent as to show the solicitude of the Saviour that henceforward he might not be left to dishonor his high calling. j This same charge, in substance, he had I on other occasions given to the apostles, (Matt, xviii. 18,) and there is not the jsliiihle.^t evidence here that Christ in- I tended, as the Papists pretend, to give
things; ihou knowest that I love thee. Jesus saith unto him, Feed my sheep.
18 Verily, verily, I say unto thee, • T'hen thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: hut when thou shalt be old, thou shalt stretch forth thy hands, and another shall * gird thee,
Peter any peculiar primacy, or eminence in the Church. The cliarge to Peter arose manifestly from his prominent, and melancholy act in denying him — and was the kind, and tender means used by a faithful Saviour to keep him from similar acts in the future dangers and trials of life. It is worthy of remark that the admonition was effectual. Henceforward, Peter was one of the most firm, and unwavering of all the apostles; and thus fully justified the appellation of a rock, which the Saviour by anticipation had given him. See Note, John i. 42.
18. When thou wast young. When m early fife, thou didst gird thyself, &c. The Jews in walking, or rnnning, girdid their outer garments around ihem, that they might not be impeded. ^Thou girdedsl. The expression here denotes freedom. He did as he pleased — he girded himself or not — he went or remained, as he chose. Perhaps the expression refers rather to that time than to the previous period of Peter's life. ' Thou being now young, or in the vigor of life — hast just girded thyself, and come freely to the shore.' In either case, the Saviour intimates that at the end of his life he would not be thus free. IT JVhen thou shalt he old. Ancient writers say that Peter was put to death about t lirty-four years after this. His precise age at that time is not known. If Thou shalt stretch forth thy hands. When Peter was put to death, we are told that he requested that he might be crucified with his head downwards — saying that he who had denied his Lord as lie had done, was not worthy to die as he did. 1 his expression of Christ may intimate the readiness of Peter thus to die. Though he was not at liberty as when he was young; though bouna b" others, yet he freely stretched
19 This spake he, signifying by what death ' he should glorify God. And when he had spoken this, he saith unto him, Follow '' me.
20 Then Peter, turning about, seeth the disciple whom Jesus loved, following, which also leaned on his
out Ills hands on the cross, and waa ready to give up his life. ^ Another shall gird thee. Another shall hind thee. The Umbs of persons crucified were often hound instead of being nailed, and even the hody was sometimes girded to the cross. See Notes on Matt, xxvii. 35. IT Carry thee, &c. Shall hear thee, or shall compel thee to go to prison and to death. This is not said to intimate that Peter would be unwilling to suffer martyrdom; but it stands opposed to the freedom of his early fife. Though willing when compelled to do it, yet he would not seek it; and though he would not needlessly expose himself to it, yet he would not shrink from it, when it was the will of God.
19. By what death, «Scc. In these words two things are imphed. 1st. Thai Peter should die a violent death; and 2d. That his death should be such as to honor God. The ancients say that Peter was crucified at Rome, about thirty-four years after this, with his head downwards. Clemens says that he was led to the crucifixion with his wife, and sustained her in her suffer ings by exhorting her to remember the example of her Lord. He also adds that he died, not as the philosophers did, but with a firm hope of heaven, and patiently endured the pangs of the cross. Strom, vii. This declaration of the Saviour was doubtless contlnuall before the mind of Peter; and to the hour of his death, he maintained the utmost constancy and fidehty in hia cause; — thus justifying the appellation which the Lord Jesus gave him — a rock.
21. What shall this man dot This question probably means ' What death shall he die?' But it is unposaoie to
21 Peter, seeing liim, saith to iesus. Lord, and wliat shall this man do?
22 Jesus saith unto him, If I will that he tarry till I come, » what is that to thee! Follow '' thou me.
23 Then went this saying abroad imong the brethren, that that dis-
know why Peter asked tliis question. Jolin was a favorite disciple; and perhaps Peter suspected that he would have a happier lot, and not be put to death in this inatiner. Peter was grieved ul the question of Jesus; he was probably deeply aflected with the account of his own approaching sufferings; and with perhaps a mixture of grief, and envy, he asked what would be his lot. But it is possible that it was from ki7idness to John — a deep solicitude about him, and a wish that he migiu not die in the same manner as one who had denied his Lord. Whatever the motive was, it was a curiosity which the Lord Jesus did not choose to gratify.
22. That he tarry. 'I'hat he live. The name word is used to express life in Phil. i^24, 25. 1 Cor..w. C. U Till I come. Some have supposed this to refer to the destruction of Jerusalem; others to the day of judgment; others to signify that he should not die a violent death. But the plain meaning is ' if I will that he should not die at all, it is nothing to thee.' In this way the apostles evidently understood it, and hence rnised a report that he should not die. It is remarkable that John wax the last of the apostles; that he lived to nearly the close of the first century, and then died a peaceful death at Ephesus, bcins( the only one, as is supposed, of tlie iiposMes who did not suffer marlyrdom. 'I'he testimony of antiquity is clear on this point; and though there have been many idle conjectures about this passage, and about the fate of John — yet no fact of history is better attested than that Joim died, and was buried at Llphesus. If JVhat is that to thee? Prom this passage we learn, 1st. That our main bu- Biiiess is \ofolloxr, and imitate the Lord Jesus Christ. 2d. That there are many ■ubjpcts of religion on which a vain and
ciple should not die: yet Jesus said not unto him. He shall not die; but. If I will that he tarry till I come, what is that to thee ]
24 This is the disciple which testifieth of these things, and wrote these things: and " we know that his testimony is true.
25 And '' there are also many other things which Jesus did, the
impertinent curiosity is exercised. All such curiosity Jesus here reproves. 3d. That Jesus will take care oi all his beloved disciples; and that we should not be unduly solicitous about them. 4th. That we should go forward to whatever he calls us — to persecution or death — not envying the lot of any other man — and anxious only to do the will of
23. Then went this saying, &LZ. This mistake arose very naturally, 1st. From the words of Jesus which might be easily misunderstood to mean tliat he should not die, and 2d. It was probably confirmed when il was seen that John survived all the other apostles — had escaped all the dangers of persecution, and was leading a peaceful life at Ephesus. This mistake, John deemed it proper to correct before he died, and has thus left on record what iesus said, and wliat he meant.