The Gospel According to St. John; commentaries on Hebrews and 1–3 John

both the interpretations, that of the two baptisms and of the two sacraments. The latter is given in the words of Chrysostom and may be an interpolation. The former has some details of interest. " The event (he writes)

is supernatural, and clearly shews that He who was pierced was more than man. For blood will not proceed from a dead man, though one pierce the body ten thousand times. Further, the Saviour is pierced in the Side by a spear because the side of Adam was pierced by sin, that is Eve, healing the wound of (Adam's) side by the wound of (His own) side. And He causes blood and water to issue, fashioning (Kaii>ovpya>v) two baptisms, that by blood (of martyrdom), and that by water (of regeneration), and by the stream of these He washes away the stream of sin."

THEOPHYLACT (ad loc.) giv*es the interpretation of Chrysostom, adding among other things the reference to Eve, and then connects the twofold issue with "the mixed chalice:"

" Let the Armenians," he says, " be ashamed who do not mix water with the wine in the Mysteries. For they do not believe, as it seems, that water also was poured forth from the side, which is the more marvellous, but only blood; and hence they do away with the greater part of the marvel; I mean that the blood is a mark that the Crucified was man, but the water that He was more than man, that He was God." Compare Bmterim,

II. LATIN FATHERS: TERTULLIAN regarded the twofold issue as typical of the two baptisms of water and of blood. " Martyrdom," he writes, " is another baptism... whence also water and blood, the elements of both washings (utrlusque lavacri paratura), flowed from the wound in the Lord's side" (' De Pudic.' c. xxn. p. 435).

At the same time, while he fully developes this application, he appears also to indicate a reference to the Eucharist in the mention of

" the blood." "We have also a second washing (lavacrum), itself a distinct one (unum et if sum), namely, that of blood; of which the Lord says, ' I have a baptism to be baptized with' (Luke xii. 50), when He had been already baptized. For He had come ' through water and blood,' as John wrote (i John v. 6), to be baptized by water, to be glorified by blood. Hence to make us ' called ' by water, ' chosen ' by blood, He sent forth these two baptisms from the wound of His pierced side; that so those who believed on His blood might be washed with water, and those who had washed with water might also drink His blood. His [baptism of blood] is the baptism which both stands in place of (reprxsentaf) the baptism of water (lavacrurn) when it has not been received, and restores [its blessing] when it has been lost." (' De Bapt.' c. xvi. p. 203; comp. c. ix.)

In another place he compares the death of Christ with the sleep of Adam (Gen. ii. 21 ff.), for He so died " that from the wound inflicted on His side the Church, the true Mother of the living, might be shaped." (' De An.' c. XLIII. p. 304.)

There is not, as far as I am aware, any reference to the incident in the genuine works of CYPRIAN. But in the works appended to his writings the water and blood are explained of the two baptisms (' De Singul. Apostt.' p. 392 Rig.), and more generally of the cleansing power of Christ's Passion both initially and through the whole life. (' De Pass. Chr.'

AMBROSE starts from the main idea of Origen and then interprets the sign generally.

" After death the blood in our bodies coagulates- but from that body still incorrupt though dead the life of all flowed. For water and blood came forth: the former to wash, the latter to redeem" ('in Luc. x.

§IAnd again: "Why water? why blood? Water to cleanse: blood to redeem. Why from the side? Because whence came the guilt, thence came the grace. The guilt was through the woman: the grace was through the Lord Jesus Christ" (' De sacram.' v. i).

JEROME follows Tertullian in referring the sign to the " two Baptisms." (Ep. LXIX. (ad Oceanum) § 6): "The side of Christ is wounded by the spear, and the sacraments of baptism and martyrdom are poured forth together (fariter)."

RUFINUS (' Comm. in Symb.' § 23) also interprets the sign of the two baptisms with the addition of some new thoughts. " This,"

he writes, " has a mystical meaning, for Christ had said that out of his belly shall proceed living waters (vii. 38). But He caused blood to issue also (produxit), which the Jews prayed to come upon themselves and upon their children. Hence He caused water to issue to wash the believing, and blood to condemn the faithless. It may also be understood to represent the two-fold grace of baptism: the one which is given by the baptism of water, the other which is sought through martyrdom by the shedding of blood: for both have the name of baptism. Further, if the question is asked why it was from the side rather than from any other member that the Lord is said to have caused water and blood to issue, I think that the woman [Eve] is indicated in the side through the rib (Gen. ii. 21, 22). And so because the fountain of sin and death issued from the first woman, who was a rib of the first Adam, the fountain of redemption and life is made to issue from the rib of the second Adam."

AUGUSTINE interprets the issue of "the

two Sacraments:" "The sleep of the man" (Adam), he writes, " was the death of Christ; for when He hung lifeless on the Cross, His side was pierced by the spear, and thence flowed forth blood and water, which we know to be the sacraments, by which the Church [the antitype of Eve] is built up ('de Civ.'

And again (ad loc.~): "The soldier did

not smite or wound, but opened (aperuit, according to the false reading rfvoigev) Christ's side, that in some sense the door of life should be laid open there, whence the Sacraments of the Church flowed, without which there is no entrance to the life which is true life. That blood was poured out for the remission of sins: that water tempers the cup of salvation (salutare poculum); this gives both the laver and the cup (potus)."

PRUDENTIUS, with a poet's license, represents the spear-wound as piercing through the breast of Christ from right to left, as C. a Lapide understands him. From one opening (the larger) flowed the blood, from the other, the water.

"O novum caede stupenda vulneris miraculum!

Hinc cruoris fluxit unda, lympha parte ex

altera: Lympha nempe dat lavacrum, turn corona

" Ipse loci (sc. cseli) est dominus, laterum

cui vulnere utroque, Hinc cruor effusus fluxit et inde latex. Ibitis hinc, ut quisque potest, per vulnera

"Trajectus per utrumque latus laticem atque

Christus agit: sanguis victoria, lympha lavacrum est."

LEO applies the passage to illustrate the doctrine of Christ's Manhood and Deity (Ep. xxvni. 'ad Flav.' § 5). " When the

side of the Crucified was opened (aperto) by the soldier's spear, let [the impugner of the true doctrine of Christ's Person] understand whence flowed the blood and the water, that the Church of God might be refreshed (rigaretur) both by the laver and by the cup.... ' There are three that bear witness, the spirit and the water and the blood, and these three are one:' the spirit, that is, of sanctification, and the blood of redemption, and the water of baptism, which ' three ' are ' one ' and remain undivided, and nothing in them is separated from its connexion; for the Catholic Church lives and advances in this faith, that neither is the manhood in Christ Jesus believed without His true divinity, nor His divinity without His true humanity."

One later comment may be added. RU- PERT OF DEUTZ (' Comm. in Joh.' xm. pp. 365 f.) explains the sign of the whole virtue of the Lord's Passion transferred to

men: "We are redeemed by blood: we are washed by water... The Lord was baptized in His own Passion, and when already dead by that issue enabled us to share in His saving death... Therefore not blood only, nor water only, flowed from the Saviour's side; because the divine order of our salvation requires both. For we were not redeemed for this that He should possess us such as we were before... In order then that there might be that by which we could be washed from our sins, water, which could only wash bodily impurities, was united to blood, which is the price of our redemption, and from that union obtained virtue and power to be worthy of cooperating with the Holy Spirit to wash away the invisible impurities of sins."

i. St John's record of the Resurrection corresponds with his record of the Passion.

t is not simply a history, still less an exhaustive history, but a revelation of spiritual truth through outward facts. Writing in the centre of a Christian Church to those who were familiar with the historic groundwork of the Gospel, the Evangelist recounts from his own experience just those incidents which called out in the disciples the fulness of belief triumphant over personal sorrow, and common fear, and individual doubt! Each historical character is also typical: each detail has a permanent lesson. And as related to the whole plan of the Gospel St John's narrative of the Resurrection is the counterpart and complement to his narrative of the Passion. His history of the Passion is the history of the descent of selfishness to apostacy: his history of the Resurrection is the history of the elevation of love into absolute faith. It lays open a new Life in Christ, and a new life in men.

2. The incidents recorded by more than one of the other Evangelists which are omitted by St John are:

removes the stone: the panic of the guards. The report of the guards, and the de-vice of the high priests (xxviii. j ff.). Words at the appearance on the Galilean i Cor. xv. 5). The conversation on the way to Emmaus

(xxiv. 13 ff.; comp. Mark xvi. 12 f.). Words at the meeting with the eleven and others (xxiv. 36 ff). The appearance before the Ascension (xxiv.

The enumeration of the appearances of the Lord « raised on the third day according to the Scriptures," which is given by St Paul in this last passage, is of the deepest interest, i he introduction of the phrase "he was seen" (w^fy) in vv. 5, 6, 7, 8, breaks them up into four groups, separated (as it may be reasonably concluded) in time and place.

(i) To Peter: to the " twelve " (Jerusalem). fS*JL To above Jive hundred brethren at once (Galilee).

It will be observed that St Paul says nothing of the appearance to Mary Magdalene. He is silent indeed as to all the events directly connected with the sepulchre.

The use of the phrase he was seen (w$0n) in no way limits the appearance to a vision as distinguished from a real personal manifestation of the Risen Christ. (Acts vii. 26. Comp. Acts xiii. 31.)

That however which is most characteristic of St John here, as elsewhere, is the clear revelation of individual traits by the course of the events; St Peter, St John, Mary Magdalene, St Thomas, stand out with a distinct personality in these two last chapters.

5. While there are very great differences in the details of the several Evangelic narratives, there are also remarkable points of agreement between them, both as to the general features of the history, and as to its circumstances.

The manifestations were made only to believers. (Contrast the account in the apocryphal " Gospel of Nicodemus.") The manifestations were made not only to separate

They were received with hesitation at first. No mere report was accepted. The Revelation issued in a conviction of the presence of the Living Lord with the disciples. There is agreement also as to several characteristic circumstances: The visit of women to the sepulchre in the early morning was the starting-point of hope.

«Matt.s8. r I ^HE "first day of the week com- and seeth the stone taken away from Mark 16.1. JL eth Mary Magdalene early, when the sepulchre.

The revelations of angels preceded the manifestation of the Lord Himself. The Lord revealed Himself to Mary Magdalene frst.

6. It is most difficult to construct with any certainty a consecutive view of the few unconnected incidents which have been preserved. The following table gives a provisional arrangement of the facts connected with the first Easter-Day.

James and Salome (Mark xvi. i). Very early The Resurrection, followed by the on Sunday, earthquake, the descent of the angel, the opening of the tomb (Matt, xxviii. 2 — 4).

j a.m. Mary Magdalene, Mary the [mother] of James and Salome, probably with others, start for the sepulchre in the twilight. Mary Magdalene goes before the others, and returns at once to Peter and John (John xx. i ff.). 5.30 a.m. Her companions reach the sepulchre when the sun had risen (Mark xvi.

6. 30 a.m. The visit of Peter and John (John xx. 3 — lo). A vision of two angels to Mary Magdalene (John xx. ii — -13). About the same time the company of women carry their tidings to the apostles (Luke xxiv. 10 f.).

Not long after He reveals Himself. as it appears, to the company of women who are returning to the sepulchre. Charge to the brethren to go to Galilee (Matt, xxviii. 9 f.).

4 — 6p.m. The appearance to the two disciples on the (way to Emmaus (Luke xxiv. 13 ff.; Mark xvi. 12). After 4p.m. An appearance to St Peter (Luke xxiv. 34; comp. i Cor. xv. 5). Sp.m. The appearance to the eleven and others (Luke xxiv. 36 ff.; Mark xvi. 14; John xx. 19 ff). The main difficulties are due to the extreme compression of St Matthew's narrative, in which there is no clear distinction of points of time. The incidents and the spectators are brought together in a general picture. (Gomp. Matt, xxviii. 9, note.)

7. It will strike the careful student that there is a remarkable order in the types of faith in the Lord's Resurrection which St John notices successively. The "beloved disciple" "believes" in consequence of a triple sign, without any manifestation of the Lord Himself (xx. 8). Mary Magdalene believes, not through sight or even through sound, but through the personal voice of love (xx. 14 — 1 6). The "disciples" believe when they see the Lord's wounds (xx. 20). St Thomas believes when his own test is offered to him (xx. 27 f.). It seems impossible to regard these slowly widening victories of love without feeling the permanent significance of their common lesson. There is however a faith higher than all these which in various degrees depended'on outward experience (xx. 29).

(2) The revelation to personal love. The Lord transjigures devotion (vv. 10— 18).

(3) The revelation to fearful disciples. The Lord gives peace and authority to His society (vv. 19—23).

(4) The revelation to the anxious questioner. The Lord gives conviction by sight and blessing to faith (vv. 24 — 29).

After the narrative of the Resurrection is completed there follows a brief notice of the scope of the Gospel (vv. 30 f.).

This section falls into two parts. The evidence of Mary Magdalene (vv. i f.), the evidence of St Peter and St John (vv. 3 — 9). Mary attests the first sign, the opened sepulchre; St Peter and St John attest the two other signs, the empty sepulchre, and the

, and to the Bother. 2, whom Jesus loved, and saith 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 to the sepulchre.

4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.

alone of the Evangelists mentions her before the history of the Passion, Luke viii. 2.

when it was yet dark] Mary Magdalene appears to have reached the sepulchre before the other women of her company. Comp. Matt, xxviii. i; Mark xvi. 2, and notes. St Luke combines the varied ministry and testimony of all the women in one notice, xxiii. 55 f., xxiv. 10.

the stone...from the sepulchre'] All the Evangelists mention the removal of "the stone," and St Mark notices this especially as the sight which first attracted the attention of the visitants to the sepulchre, Mark xvi. 4. The Synoptists speak of "rolling away" (n'rroicvXif ii>) the stone (comp. Tristram, ' Land of Israel,' pp. 396 f., ed. 3). The phrase used by St John is very peculiar, " taken, lifted out of" (ijpntvov «), as filling up the opening of the sepulchre.

2. Then she runneth...] She runneth therefore.... Apparently Mary Magdalene made no further search. She hastily (if rightly) concluded that the sepulchre must be empty from what she saw at a distance. The stone would not have been removed unless with the object of taking away the body. It is clear that she had no vision of angels before she returned, and received no message, as those with whom she is associated by St Mark (xvi. i) and St Matthew (xxviii. i).

cometh to Simon Pater] In spite of his fall, which was by this time probably known, St Peter was still regarded as one of the natural leaders among the disciples, comp. Luke xxii. 32.

the other disciple, whom Jesus loved] The word here used for loved (e'0t'Xei, Vulg. amabat) is different from that used in xiii. 23, xxi. 7, 20 (rjycma, Vulg. diligebaf), and marks a personal affection (comp. xi. 5). At the same time the difference of this phrase ("the other disciple whom...") from the corresponding phrase ("that disciple whom...," xxi. 7) leads to the conclusion that both disciples alike are described here as objects of the same feeling. Simon Peter was one marked by the personal affection of the Lord even as St John was "the other."

The repetition of the pronoun ("to Simon Peter...," "to the other...") suggests some distinction in their place of lodging. The mother of the Lord, it cannot be forgotten was with St John.

They have taken] The rapid boldness of the conclusion is characteristic of a woman's eager nature. The subject is indefinite: it may be "the Jews" (comp. xix. 4), or it may be "those who provided the temporary resting-place" (xix. 42, comp. v. 15).

the Lord] For her the dead body is still <'the Lord." Comp. xix. 42. For the absolute use of the term see iv. i, note.

we know not] By the plural Mary identifies herself with those who had started on the visit with her, though in fact she had not waited till they came to the tomb. Compare •v. 13, " I know not," in connexion with "my Lord," spoken in her solitude to (apparent) strangers.

3. The form of the sentence, is singularly expressive. Peter at once takes the lead ("went forth," aorist); the other disciple attaches himself, as it were, to his decisive guidance, then both are represented on their way, and they went on their way toward (not and came to) the sepulchre. Comp. Matt, xxviii. i, note. Compare xii. 22 for the singular, and iv. 30 for the combination of aor. and imp. See also vi. 17. For the incident compare Luke xxiv. 1 2, note, 24.

4. So they ran both together] Literally, But they began to run (erpf^oj/), the two together. Mary is naturally forgotten in the description. St John recalls that which was most vividly impressed upon him at the time.

did outrun] Literally, ran on in front (irpofdpaptv) more quickly than Peter, as the younger man; starting on suddenly (so the tense seems to imply), perhaps when he came in sight of the sepulchre.

5. stooping down, and looking in] The original word (irapaKvirTat), which is thus paraphrased, occurs in v. u and in the parallel passage, Luke xxiv. 12, and again in i Pet. i. 12; James i. 25. The idea which it conveys is that of looking intently with eager desire and effort (literally bending beside) at that which is partially concealed. Comp. Ecclus. xiv. 23, xxi. 23; Song of Sol. ii. 9.

saw] seeth. The simple sight here (/3A«- ri-ft) is distinguished from the intent regard (#fo>pel) of St Peter when he entered the sepulchre; and in this connexion it is significant

ing /«, saw the linen clothes lying; yet 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, 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.

yet went he not in] A natural feeling of awe would arrest one of the character of St John. He had already seen enough to fill his soul with anxious thoughts.

6. Then cometh Simon Peter"] Simon Peter therefore also cometh, while St John still lingers outside.

and seeth the linen clothes lie...] and h e b e - holdeth the linen cloths (and v. 7) lying. The abrupt change of tense marks a break in the progress of the thought. The entrance is courageously made: then follows the experience. The word beholdeth (tffwpfl, see 12, 14) expresses the earnest intent gaze of the apostle as his eye passes from point to point.

about (upon) his head"] The absence of the name is noticeable. The mind of the writer is filled with the thought of Christ. Compare v. 15.

wrapped together in a place by itself] Literally, apart in one place. There were no traces of haste. The deserted tomb bore the marks of perfect calm. The grave-clothes had been carefully removed, which would be a work of time and difficulty, and laid in two separate places. It was clear therefore that the body had not been stolen by enemies; it was scarcely less clear that it had not been taken away by friends.

8. Then (Therefore) went in also that (the) other...'] He no longer shrank from entering the grave which had been now certainly found empty. He went in... and saw (eiSe) and believed. All is gathered in one sentence without break or change of form (contrast -y. 6). He "saw" what St Peter had seen, the clear signs of the removal of the body of the Lord, and "believed."

The exact interpretation of the word "believed" is difficult. It is not likely that it means simply "believed that the body had been removed as Mary Magdalene reported." Such a conclusion was rather a matter of natural and immediate inference from what he saw. The use of the word absolutely rather points to the calm patient acceptance of a mystery as yet in part inexplicable with full confidence in the divine love. The threefold sign of the stone removed, the empty sepulchre, the grave-clothes leisurely arranged, indicated something still to be more fully shewn, and the apostle waited in trustful expectation for the interpretation. Perhaps the word may have even a fuller sense, and imply that St John believed in some way that the Lord was alive. There is thus a sharp contrast between "believed" and "knew" (comp. vi. 69, note). In such a case there ought to have been no scope for faith; the fact should have been one of knowledge. If the apostles had really entered into the meaning of the Scriptures they would have known that the Life, the Resurrection, of Christ was a divine necessity for which death was a condition. But St John, like the other disciples ("they knew not"), had failed to read the lesson of the Old Testament, even by the help of the Lord's teaching. Now he is in some sense separated from them (he believed... they knew not).

9. For as yet...] Comp. Luke xxiv. ai; Mark xvi. 14. The belief in the Resurrection was produced in spite of the most complete unreadiness on the part of the disciples to accept it. So far from being based on a previotis interpretation of scripture, the fact itself first illuminated the sense of scripture. Comp. Luke xxiv. 35, 45. The chief priests knew of the Lord's words as to His rising again, and in their fear took measures to counteract them (Matt, xxvii. 63 ff., see note), while the disciples in their love failed to recall the same words for their consolation. This contrast is a revelation of character, and will be recognised as profoundly true, if account be taken of the different conceptions which unbelievers and disciples had of the Person and of the Death and of the Resurrection of Christ.

the scripture"] The reference is probably to Ps. xvi. 10. Comp. Acts ii. 34 ff., xiii. 35. The Evangelist speaks of some express testimony (rj ypafyri, comp. xvii. 13, note), and not of the general contents of scripture (KO.TO. ras ypa0as, i Cor. xv. 3 f.).

10 Then the disciples went away again unto their own home.

1 1 fl 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.

man, why weepest thou? She 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? She, supposing him to be the

2. The revelation to personal love. The Lord transfigures devotion (vv. 10 — 18).

The details of this section are peculiar to St John. The bare fact is mentioned, Mark xvi. 9. It is significant that the first manifestation of the Risen Lord was granted to the patient watching of love. In this sense, Prov. viii. 17 found fulfilment. The late tradition (Sedul. « Carm. Pasch.' V. 361 ff.) which represents the Lord as appearing first to His mother rests on no authority.

10. Then the disciples went away...] The disciples therefore..., as feeling that nothing more could be learnt upon the spot.

The angels which had been seen by the women did not appear to the apostles. Such manifestations necessarily follow the laws of a spiritual economy. Comp. -v. u.

11. But Mary] whose return has not been noticed, remained when the apostles went away: " A stronger affection riveted to the spot one of a weaker nature" (Aug.). Yet she did not venture to enter the sepulchre, even after the apostles had done so. She continued standing (florist) at the sepulchre without, i. 35, note.

and (so) as she wept, she stooped down, and looked...'} just as St John had done: -v. 5.

seeth] toeholdeth. Both here and in v. 14 the word (0fwpel) suggests the idea of a silent contemplation for a time.

two angels'} Comp. v. 10, note. This is the only place where angels are mentioned in the narrative of the Evangelist. Comp. i. 52, xii. 29 (v. 4 is an early interpolation).

13. they say unto her} The pronoun (eVtivoi) which is inserted here, like the name which is inserted in v. 15, marks the pause during which Mary regarded those before her without speaking.

Mary repeats, with two significant variations, the words which she had addressed to the apostles (v. 2). It is easy to understand how they were repeated in her heart again and again as the sum of all her thoughts; but she now says My Lord (not the Lord), and / know (not we know)', the relation and the loss are, in this case, regarded as personal, and not as general. The familiar boldness of the words, spoken without special excitement or alarm, shews how the whole soul of the speaker was absorbed in one object.

The extreme simplicity of the narrative, it may be added, reflects something of the solemn majesty of the scene. The sentences follow without any connecting particles till •v. 19. (Comp. c. xv.)

14. When (omit And) she had thus said, she turned...'] as unwilling to continue a conversation which promised no help. The vision of angels makes no impression upon her. We can imagine also that she became conscious of another Presence, as we often feel the approach of a visitor without distinctly seeing or hearing him. It may be too that the angels looking towards the Lord shewed some sign of His coming.

knew not] She was pre-occupied with her own reflections. We see that only which we have the inward power of seeing. Till Mary was placed in something of spiritual harmony with the Lord she could not recognise Him. Comp. Luke xxiv. 16; Matt, xxviii. 17; ch. xxi. 4.

15. The first words of the Lord, His first recorded words after the Resurrection, are a repetition of the angel's words, but with an important addition. He partly interprets the grief of the mourner oy asking, Whom seekest thou? She has lost some one (not something; i. 38).

thou hast laid him, and I will take » *----- him away.

1 6 Jesus saith unto her, Mary, me not; for I am not yet ascended

if thou (emphatic; "if thou and not our enemies,") have (hast) borne Him... Him.., Him] Mary makes no answer to the inquiry. Her heart is so full of the Person to whom it referred that she assumes that He is known to her questioner: "palam omnibus esse credit, quod a suo corde nee ad momentum recedere potest" (Bern. ' In Cant.' vn. 8). The trait is one of those direct reflections of life which mark St John's Gospel.

16. We must suppose a short pause, during which Mary resumes her former position, and receiving no answer, becomes lost in her grief again. While she is thus lost Jesus "calleth her by name," Mary (Mapia/n); and in that direct personal address awakens the true self (Luke viii. a; Mark xvi. 9). What the word of common interest (woman') could not do, the word of individual sympathy does at once (comp. ch. x. 3).

She turned] once again (as v. 14), but this time with a clear answer of reverent recognition, and saith unto him, in Hebrew, Rabboni, Master (Teacher). Yet the title, while it reveals her devotion, reveals also the imperfection of her faith (contrast -v. a8).

in Hebrew] The words must be added to the text. The exact term in the original text ('EjSpatori') is found only in St John's Gospel and in the Apocalypse. The notice of this detail for Greek readers seems to mark clearly what was the language of the most intimate intercourse of the Lord and His disciples. Comp. Acts xxii. 2, xxvi. 14.

Rabboni (Rabbuni)] The word occurs also in Mark x. 5 1. It is strictly " my Master," but, as in Rabbi, the pronominal affix ceased to have any very distinct force. Here only is the term " Master" applied to the Lord after the Resurrection. The exact term (^131, or ^•13!) is used as a title of respect in the Targums (Gen. xxiii. 15). The interpretation " Master " (StSdo-KaXe), which is added by the Evangelist, fixes the meaning, and excludes the higher sense of "the divine Lord" (J13"! KC9U), which has been sometimes given to it, as if it expressed a recognition of the Lord's higher Nature. The preservation of the form is one of those little touches which stamp the Evangelist as a Jew of Palestine (Delitzsch, 'Ztschr. f. luther. Theol.' 1878, s. 7). It is siid that the form preserved in the original text (Rabbuni), which has been lost in the Vulgate and A. V. (Rabboni), is " Galilasan " (Bbttcher, ' Lehrb.' § 64): if this be so, the trait is more significant.

17. Touch me not; for I am...'] The words imply, what a few copies here state by an interpolated clause, that Mary started up and ran to Christ, perhaps to clasp His feet (comp. Matt, xxviii. 9), and the exact form (fifj anrov) implies further that she was already clinging to Him when He spoke. Thus she expressed in word and act the strength and the failure of her love, which the Lord disciplined and raised by His answer. The reason by which the Lord checked this expression of devotion can be differently apprehended. The "for" may refer (i) to the whole sentence which follows (7 am not... your God), or (a) only to the first clause (/ am not...Father). In the first case the imminent, though not realised, Ascension of the Lord would be regarded as forbidding the old forms of earthly intercourse. In the second case the Ascension would be presented as the beginning and condition of a new union. The latter seems to be unquestionably the true view, and falls in with the moral circumstances of the incident. Mary substituted a knowledge of the humanity of Christ for a knowledge of His whole Person: "Quod vides hoc solum me esse putas: noli me tangere " (Aug. ' In Joh.' xxvi. 3). She thought that she could now enjoy His restored Presence as she then apprehended it. She assumed that the return to the old life exhausted the extent of her Master's victory over death. Therefore in His reply Christ said: "Do not cling to me, as if in that which falls under the senses you can know me as I am; for there is yet something beyond the outward restoration to earth which must be realised, before that fellowship towards which you reach can be established as abiding. / am not yet ascended to the Father. When that last triumph is accomplished, then you will be able to enjoy the communion which is as yet impossible (' Sic tangitur ab iis a quibus bene tangitur, ascenders ad Patrem, manens cum Patre, asqualis Patri.' Aug. /. c.). Meanwhile, this is the reward of thy love, that thou shalt bear the message of the coming and more glorious change to those to whom thou didst bear the tidings of what seemed to be thy loss and theirs." Comp. Bern. 'Semi, in Cant.' xxxin. 9 f. The spiritual temper of Mary will be seen to be the exact opposite of that of to my Father: but go to' my brethren, and say unto them, I ascend unto my Father, and your Father j and to my God, and your God.

the disciples that she had seen the Lord, and that he had spoken these things unto her. 19 V 'Then

. Mary Magdalene came and told evening, being the first day of the the same day at f Mark id.

Thomas. She is satisfied with the earthly form which she recognises. Thomas, having thought that the restoration of the earthly life was impossible, rises from the recognition of the earthly form to the fullest acknowledgment of the divine: v. 28.

Touch] The idea appears to be that of " holding," in the desire to retain, and not of " touching " with a view to ascertain the corporeal reality of the Presence. Under other circumstances the Lord invited the disciples to "handle" His Person; Luke xxiv. 39, v. 27; comp. i John i. i.

my Father] The most ancient authorities omit the pronoun, reading the Father. The general conception of Fatherhood is given first, and this is afterwards defined and distinguished.

but go to my brethren..] The new title (Matt, xxviii. 10) follows from the use of the words "the Father." Spiritual relationships now take the place of natural relationships. Comp. xix. 26, note; Matt. xii. 48 f. The title occurs very significantly in the record of the first action of the Christian society: Acts i. 15 (in the midst of the brethren).

I ascend...'] Not " I shall ascend," but " I am ascending." In one sense the change symboli/.ed by the visible Ascension was being wrought for the apostles during the forty days, as they gradually became familiarised with the phenomena of Christ's higher Life.

The message which Mary was charged to bear was one of promise as well as of fulfilment. Christ did not say "I have risen again," as though the disciples could as yet understand the meaning of the words, but " I ascend." The end was not to be grasped yet. The Resurrection was a beginning as well as a fulfilment.

unto my Father, and your Father] He who is the Father is Father of Christ and Father of men in different ways; of Christ by nature, of men by grace. And just as the Lord separated Himself from men while He affirmed His true Humanity by taking to Himself the title of "the Son of Man," so here, while He affirms the true divine sonship of believers, He separates their sonship from His own. Comp. Hebr. ii. n; Rom. viii. 29.

my God, and your God] In His perfect humanity Christ speaks of the Father as His God: Matt, xxvii. 46. Comp. Rev. iii. 2, 12 (not ii. 7).

18. came and told] cometh and telleth. The exact form of expression is remarkable: "Cometh telling" (epA;6Tat...ayyeXXouo-a), and not " having come (or coming) telleth." The emphasis is thrown on Mary's immediate departure on her mission. For this purpose she was ready to leave the Lord at once. In the best authorities her words are partly direct and partly oblique: She...telleth, I nave seen the Lord; and how that he said these things unto her.

3. The revelation to fearful disciples. The Lord gives peace and authority to His society (vv.

The details of this section are peculiar to St John — the closed doors, the fear of the Jews, the absence of St Thomas, the mission, the promise; but the fact of the appearance to the assembled disciples on the evening of the first Easter day is recorded by St Luke, xxiv. 36, and St Mark, xvi. 14 (dvaKfifievots).

The clauses in St Luke which correspond most closely with St John (Luke xxiv. 36 b, 40) appear to have been very early [apostolic] additions to his original text.

19. Then the same day at evening, being the first day..] When therefore it was evening on that day, the first day... The form of expression is singularly full and emphatic.

When therefore...] The appearance to Mary Magdalene was (so to speak) necessarily supplemented by an appearance to the Church. The several revelations to individuals (Luke xxiv. 31, 34) prepared the way for this manifestation to the body; and gave occasion for the gathering of the disciples. It could not but be that the tidings, which must have been spread through the company of believers, should cause many to come together, and perhaps to the " upper room " where the Last Supper was held. Comp. Acts i. 13.

evening] Comp. Luke xxiv. 29, 33, 36. The hour was evidently late, about 8 p.m. Time must be allowed for the return of the disciples from Emmaus, who were not likely

week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

20 And when he had so said, he shewed unto them bis hands and his

side. Then were the disciples glad, when they saw the Lord.

21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

22 And when he had said this, he breathed on them, and saith

to leave Jerusalem till after the evening prayer (Acts iii. i).

when the doors were shut] Comp. «z>. 26. The clause can only have been added to mark the miraculousness of the Lord's appearance. He came not in any ordinary, natural way (comp. Luke xxiv. 31). It is vain to speculate as to the manner in which He came. All that is set before us is that He was not bound by the present conditions of material existence which we observe. The Evangelist, it must be added, simply states the facts. He does not, as some later commentators, represent the Lord as coming through the closed doors, or entering in any definite manner.

where the disciples were (omit assembled^] "the eleven and they that were with them" in the words of St Luke (xxiv. 33). Though St Thomas was absent, the apostles as a body (" the eleven ") were assembled.

for fear of the Jews'] Comp. vii. 13. This clause explains the careful closing of the room. Rumours of the Resurrection had been spread, and it was as yet uncertain what policy the popular leaders would adopt.

Peace be unto you'] This was the ordinary salutation (comp. Luke x. 5), which is still in use, but here it was employed with a peculiar force. The disciples were troubled, alarmed, fearful (comp". Luke xxiv. 37), and the Risen Lord by His Presence announced confidence and victory. Compare Gen. xliii. 23 and ch. xiv. 27, the last words spoken (and perhaps spoken in the same room) before the Lord " went out" to His Passion.

20. when he had so said (said this), he shewed unto them his hands and his side'] Literally, according to the most ancient text, both His hands and His side unto them. There is a solemn pathos in the full form of description. St Luke notices " His hands and His feet " (xxiv. 40). St John had specially recorded the piercing of the side, and hence he naturally recalled that wound.

Then were the disciples'] The disciples therefore -were glad... At first "they believed not for joy " (Luke xxiv. 41); but the joy of kindled hope became only fuller when it was changed into the joy of conviction; when they saw (iSwres, comp. xvi. 16) the Lord, and knew beyond all doubt (20) that it was He Himself.

21. Tfjen said Jesus (Jesus therefore said) to them again...'] The necessary preparation was now completed. When doubt was overcome the new work was announced. The first "Peace" was the restoration of personal confidence: the second " Peace" was the preparation for work. Both however are equally extended to all present.

as my Father (the Father) hath sent me...,] The mission of Christ is here regarded not in the point of its historical fulfilment (sent), but in the permanence of its effects (hath sent). The form of the fulfilment of Christ's mission was now to be changed, but the mission itself was still continued and still effective. The apostles were commissioned to carry on Christ's work, and not to begin a new one. Their office was an application of His office according to the needs of men. See Additional Note. -

22. breathed on them] Comp. Gen. ii. 7 (LXX.). The same image which was used to describe the communication of the natural life, is here used to express the communication of the new, spiritual, life of re-created humanity.

The "breath" (rrvevfia) is an emblem of the Spirit, iii. 8; and by " breathing," as Augustine observes, the Lord shewed that the Spirit was not the Spirit of the Father only but also His own.

The act is described as one (eVc^uo-jjo-e) and not repeated. The gift was once for all, not to individuals but to the abiding body.

on them...unto them] There is nothing to limit the pronoun to "the ten." It appears from Luke xxiv. 33, that there was a general gathering of the believers in Jerusalem (those with them: in -v. 24 "the twelve" are evidently distinguished from "the disciples"). There is a Jewish legend that when Moses laid his hand on Joshua, God said, " In this world only individuals possess the gift of prophecy, but in 'the world to come' (the Messianic age) all Israelites shall be seers: Joel iii. i" ('Midrash Tanchuma,' 65 c, quoted by Wiinsche).

Receive] Literally, Take(\d$tTt). The choice of word seems to mark the personal action of man in this reception. He is not wholly passive even in relation to the divine gift. The same word is used of "life" (x. 17 f.) and "words" (xii. 48). The phrase recurs Acts viii. 15, 17, 19, (x. 47, eX. TO TT. TO d.), unto them, Receive ye the Holy they are remitted unto them; and 'Matt. 18. StjTTr, whose soever sins ye retain, they arc the Holy Ghost} Or rather, in order to express the absence of the article, a gift of the Holy Ghost (comp. vii. 39), even the power of the new life proceeding from the Person of the Risen Christ. The presence of this new life f humanity in the disciples communicated to them by Christ was the necessary condition for the descent of the Holy Spirit on the day of Pentecost. The Spirit which the Lord imparted to them was His Spirit, or, as it may be expressed, the Holy Spirit as dwelling in Him. By this He first quickened them, and then sent, according to His promise, the Paraclete to be with them, and to supply all power for the exercise of their different functions. The relation of the Paschal to the Pentecostal gift is therefore the relation of quickening to endowing. The one answers to the power of the Resurrection, and the other to the power of the Ascension (Godet); the one to victory and the other to sovereignty. The characteristic effect of the Pentecostal gift was shewn in the exercise of supremacy potentially universal. The characteristic effect of the Paschal gift was shewn in the new faith by which the disciples were gathered into a living society (comp. Luke xxiv. 45). All those interpretations of the words which limit them to a particular gift, as of working miracles, or of knowledge, or the like, fall completely short of the meaning which points to an endowment not occasional but perpetual. To regard the words and act as a promise only and a symbol of the future gift is wholly arbitrary and unnatural.

23. The pronouns in this case are unemphatic. The main thought which the words convey is that of the reality of the power of absolution from sin granted to the Church, and not of the particular organization through which the power is administered. There is nothing in the context, as has been seen, to shew that the gift was confined to any particular group (as the apostles) among the whole company present. The commission therefore must be regarded properly as the commission of the Christian society and not as that of the Christian ministry. (Comp. Matt. v. 13, 14.) The great mystery of the world, absolutely insoluble by thought, is that of sin; the mission of Christ was to bring salvation from sin, and the work of His Church is to apply to all that which He has gained. Christ risen was Himself the sign of the completed overthrow of death, the end of sin, and the impartment of His Life necessarily carried with it the fruit of His conquest. Thus the promise is in one sense an interpretation of the gift. The gift of the Holy Spirit finds its application in the communication or withholding of the powers of the new- Life.

The promise, as being made not to one but to the society, carries with it of necessity, though this is not distinctly expressed, the character of perpetuity; the society never dies (comp. v. 21). In this respect the promise differs essentially from that to St Peter (Matt. xvi. 1 8 f., see note), which was distinctly personal. And the scope of the promise differs from that formerly given to the society (Matt, xviii. 18 f., see note), which concerns the enactment of ordinances and not the administration of that which is purely spiritual. At the same time this promise carries that forward to a higher region. As that promise gave the power of laying down the terms of fellowship, so this gives a living and abiding power to declare the fact and the conditions of forgiveness. The conditions, as interpreted by the apostolic practice, no less than by the circumstances of the case, refer to character (comp. Luke xxiv. 47). The gift, and the refusal of the gift, are regarded in relation to classes and not in relation to individuals. The use of the plural appears in some degree to indicate this (uv Tivnv, auToir); and still more the necessity of giving to " retain " an application corresponding to that of "remit." It is impossible to contemplate an absolute individual exercise of the power of "retaining;" so far it is contrary to the scope of the passage to seek in it a direct authority for the absolute individual exercise of the "remitting." At the same time the exercise of the power must be placed in the closest connexion with the faculty of spiritual discernment consequent upon the gift of the Holy Spirit. Comp. i John ii. 18 ff.

remit] This is the only place in St John's Gospel where the word occurs in this connexion. Comp. i John i. 9, ii. iz. The use is frequent in the Synoptists.

remitted...retained] The use of the perfect in these two words (dtfrfcovrai, according to the most probable reading, and K(Kpdrr)VTai) expresses the absolute efficacy of the power. No interval separates the act from the issue. There is perfect harmony, perfect coincidence, between the divine voice through the society and the divine will.

retain] hold fast, so that they may not pass away from him to whom they attach. The word (icpaTc 1v) is used several times in the Apocalypse of "holding fast doctrine" and the like (ii. 13 ff., 25, iii. n).

24 fl But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

26 IT And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

27 Then saith he to Thomas, Reach hither thy finger, and behold my hands j and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

4. The revelation to the anxious questioner. The Lord gives conviction by sight and blessing to faith (vv. 24 — 29).

was not with them} The cause of the absence of St Thomas is not expressed or hinted at. It is easy to imagine that one of his temperament (see xi. 16) would prefer to wait in solitude for some light upon the mystery of the Passion.

25. The other disciples therefore...'] The assurance of joy was of necessity conveyed to him who had not received it; and it was given in its completest form, We have seen the Lord, where the absence of a pronoun in the original throws the stress upon the verb.

The reply of St Thomas reveals how he had dwelt upon the terrible details of the Passion. The wounds of the Lord are for him still gaping, as he had seen them. He must be able to reconcile that reality of death with life before he can believe. Just as before (xi. 1 6) he sets the most extreme case before himself and will face that. It is further to be remarked that the Lord had offered the test of touch to the disciples on the former occasion (Luke xxiv. 39, 40). It is likely therefore that St Thomas shaped his words according to what they had told him (v. 20, hands, side). The correspondence is full of interest.

print... print] The reading place for print (TOTTOV for rvirov) in the second instance is nothing more than an early and natural mistake. The repetition of the same word is significant; and the A. V. has obliterated another example of the same use by substituting, here and in v. 27, thrust thy hand for put (/3a\a>) thy hand in the second clause.

I twill not believe} The emphatic denial (ov pr) TrtoTfvtrco, comp. vi. 37) corresponds with the temper which hopes at once and fears intensely. "Thou fool (Raca)," is a Jewish saying, " if thou hadst not seen thou wouldest not have believed: thou art a mocker" ('Baba Bathra,' 75 a, quoted by Wtinsche).

26. after eight days...~\ During this interval, as far as appears, the disciples were left to ponder over and take into their hearts the facts of Easter Day. No fresh manifestations seem to have been made to them. At length therefore they were free, as the Festival and the Sabbath were over, to go to Galilee.. Yet it was natural for them to look for some fresh token of hope on the first weekly return of the day of the Resurrection. Nothing is said of the time of their gathering. It may have been in the evening (i.e. the beginning of the Jewish day), when they were preparing for their departure from Jerusalem on the morrow. However this may have been Thomas, in spite of his unsatisfied misgivings, had not left their company. He shewed faith in act if not in thought. On the other hand the ten had not excluded him, though unconvinced, from their society.

again... within...] The words imply that the gathering was held in the same place and under the same circumstances as before. Yet it is perhaps not without meaning that the words " for fear of the Jews" (v. 19) are not repeated. The power of the new life had freed them from this, though their doors were closed. The phrase "his disciples" (v. 19 "the disciples"), wjien the Lord's name has not preceded, will be noticed. Comp. xix.

then came Jesus'] The original unconnected phrase is far more solemn: Jesus cometh.

27. Then saith he...] By recalling St Thomas' own words the Lord shews that He was present at the very time when St Thomas was questioning His Resurrection.

be not...] Rather, "become not." Belief and unbelief both grow. St Thomas " was " not, but he " was on the way to be," faithless. And yet further the tense of the verb (^77 yiVov) marks the process as continually going on. The transformation is regarded as present and not as a future result.

The exact correspondence of the two words "faithless," "believing," in the original (ani- (TTOS, TrtoToj) cannot be adequately rendered in English: "unbelieving"... "believing," and "faithless"... "faithful," both fall short of the idea.

28 And Thomas answered and said unto him, My Lord and my God.

29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

did Jesus in the presence of his. disciples, which are not written in this book:

31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

28. Everything combines to shew that St Thomas did not employ the test which he had himself proposed (e.g. hast seen, not hast felt). The presence of the Lord enabled him to feel at once that what he had unconsciously desired was something more than could be assured to him by mere sensible testing. He recognised the Lord, but that was not all. So far the criterion which he imagined might have brought conviction. But he knew also that his Lord was more than man. Having set before himself distinctly the extent of his hope he was better able than others to perceive how the revelation of the Lord went beyond it. In his example it is seen that faith is not measured by sight, while it is the interpretation of actual phenomena.

And (omit) Thomas... My Lord and my God~\ The words are beyond question addressed to Christ (saith unto him), and cannot but be understood as a confession of belief as to His Person (comp. 'Syn. CEc.' v. Can. iz, De tribus capitulis') expressed in the form of an impassioned address. The discipline of selfquestioning, followed by the revelation of tender compassion and divine knowledge, enabled St Thomas to rise to the loftiest view of the Lord given in the Gospels. His sublime, instantaneous confession, won from doubt, closes historically the progress of faith which St John traces. At first (ch. i. i) the Evangelist declared his own faith: at the end he shews that this faith was gained in the actual intercourse of the disciples with Christ. The record of this confession therefore forms the appropriate close to his narrative; and the words which follow shew that the Lord accepted the declaration of His Divinity as the true expression of faith. He never speaks of Himself directly as God (comp. v. 18), but the aim of His revelation was to lead men to see God in Him.

29. Thomas, because...] Omit Thomas. There is a power and clearness in the confession which rests on thought and vision, but the Lord shews a happier triumph. The first clause of His reply is half interrogative, half exclamatory (comp. xvi. 31). Then follows the great promise for all ages, based on the experience of the first week of the proclamation of the good tidings: Blessed are they that B&W not and yet believed, believed not simply from the word of others but from actual experience, which told them that Christ was risen, because He was indeed with them. Report, like sight, is the occasion, and not the final stay of faith. The change of tense in the participle (irtnicrTevKas... i8oi/r«s) evidently marks the statement as realised already in the Christian society. There must have been many disciples who had only heard of the appearances on Easter Day, and of these some at least had believed. Their "happiness " (paKaptoi, comp. Matt. v. 3 ff.) lay in the fact that at once they were in sympathy with the facts of the unseen order.

This last and greatest of the Beatitudes is the peculiar heritage of the later Church. Comp. i Pet. i. 6 ff.

The close and purpose of the record (vv. 30, 31).

30. The particle of connexion in this verse is difficult to express (TroXAa fj.tv ovv... TO.VTO. fie...). The Evangelist seems to say, looking back upon the representative events which he had related, crowned by the events of the Resurrection: "So then (o*v), as naturally might be expected by any reader who has followed the course of my narrative, many other signs did Jesus... but out of the whole sum these are written..." (For the construction see Mark xvi. 19 f.; Luke iii. 18 f.; Acts viii. 4 f., and often; the pc v answers to de in v. 31, and the ovv marks the transition.) The " signs" referred to cannot be limited to those of the Risen Christ, though these illuminated and interpreted the remainder. The clause " in the presence of His disciples," however, belongs primarily to these, inasmuch as they were confined to the experience of believers. The statement is of primary importance in connexion with the scope of the Gospel. It was not St John's purpose to write a " Life" of the Lord. His work was a Gospel and not a biography.

31. that ye might...ye might have life through'] that ye na&y...j>e may have life In... The object of the Gospel is described under its two main aspects, intellectual and moral. It was designed to produce a two-fold conviction, and through this the enjoyment of a life-giving faith: these things are written in order that readers may believe, that Jesus perfect man — is the Christ, the fulfiller of the hopes and promises of Israel (comp. Matt, i. 1 6), and also the Son of God (comp. Luke iii. 23, 38), the fulfiller of the destiny of mankind; and then, in virtue of this belief, held as a present power, may have life in His name, that is, in fellowship with Him as revealed in the fulness of His double nature. This declaration of the purpose of the Gospel corresponds most closely with the Apostle's declaration of the purpose of his Epistle, i John i. 3, 4. In both cases a historic message is made the spring of the highest blessing of " life," of divine " fellowship." have life] Comp. i John v. 13. The general relation between the Christology of the Gospel and of the first Epistle of St John is of the highest interest and significance. In the Gospel the Evangelist shews step by step that the historic Jesus was the Christ, the Son of God (opposed to mere " flesh "); in the Epistle he re-affirms that the Christ, the Son of God, was true man (opposed to mere " spirit:" i John iv. a). The correspondences and differences are equally striking.

ADDITIONAL NOTE on CHAP. xx. 21.

In this verse the tenses of the verbs (diricrraXKe [not aTre'oretXe] and Tre/xTrco) (I.), and the difference of the verbs themselves (ajrocrreXXo) — Tre/iTrw), require to be noticed (II.).

I. The mission of Christ is sometimes (i) contemplated in the one specific fact of the Incarnation (dn-eWeiXe tfor.); sometimes (2) it is contemplated in its abiding issues (an(a-Ta\Kf, perf.~). A study of the passages in which the two forms are severally used will bring out their exact meaning.

In all these cases it will be found that the exact force of the teaching lies in the actual fact of Christ's mission.

2. The perfect (aTreVT-aXccf) is far more rare. It occurs without any variation in i John iv. 14 (with redta^fda and /uaprvpoC/nei/). It is also unquestionably the true reading in v. 36, xx. 21; i John iv. 9, though the variant djre'oreiXe is found in these passages.

The combined use of the aorist and perfect in i John iv. 9 if. is singularly instructive.

II. The contrast between the verbs (aVoore'XXci), 7rf'/i7r6>) in the two clauses is obviously significant. Both verbs are used of the mission of the Son, and of the mission of believers, but with distinct meanings. The former (aTrooreXXw) corresponds with the idea of our own words " despatch " and " envoy," and conveys the accessory notions of a special commission, and so far of a delegated authority in the person sent. The simple verb 7r€/i7rw marks nothing more than the immediate relation of the sender to the sent.

The passages in which aTroore'XXco is used by St John of the Mission of the Son have been already quoted

The force of the word is illustrated by the other passages in which it is found: i. 6, 19, 24, iii. 28, v. 33, vii. 32, xi. 3. These passages help to bring out the meaning of the phrase in xviii. 24, by which it is implied that the Lord was " despatched " to Caiaphas as already bearing His condemnation, and stamped with the mark of Annas.

The usage of Tre'/wro in St John as applied to the Mission of the Son is distinguished grammatically from that of dTrooTfXXw. 'AirooreXXw is always used in finite tenses, and TT€fj,7ro) is always used in the participial form (e.g. 6 Tre/r^ay /xe> o Trarfjp 6 Tre/ii^ay), though o airoa-T(i\as is found elsewhere: Matt. x. 40; Mark ix. 37; Luke ix. 48, x. 16.

H(pira> is used of disciples here and in ch. xiii. 20. It is also used of the Spirit, xiv. 26, xvi. 7.

The general result of the examination of these facts seems to be that in this charge the Lord presents His own Mission as the one abiding Mission of the Father; this He fulfils through His church. His disciples receive no new commission, but carry out His. Comp. Matt, xxviii. 20; Hebr. iii. i. They are not (in this respect) His envoys, but in a secondary degree envoys of the Father. Comp. 2 Cor. v. 20; Col. i. 24. Their work too begins with the reception of the new life (/ am sending, not / will send- Compare I ascend).

A FTER these things Jesus shewed JC\. himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.

2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee,

This chapter is evidently an appendix to the Gospel, which is completed by ch. xx. It is impossible to suppose that it was the original design of the Evangelist to add the incidents of ch. xxi. after ch. xx. 30 f., which verses form a solemn close to his record of the great history of the conflict of faith and unbelief in the life of Christ. And the general scope)f the contents of this chapter is distinct from the development of the plan which is declared to be completed in ch. xx. The manifestation of the Lord which is given in detail in it is not designed to create faith in the fact of His Resurrection, but to illustrate His action in the Society; He guides and supports and assigns their parts to His disciples.

On the other hand it is equally clear that xxi. 1—23 was written by the author of the Gospel. The style and the general character of the language alike lead to this conclusion; and there is no evidence to shew that the Gospel was published before the appendix was added to it.

The occasion of the addition is probably to be found in the circulation of the saying of the Lord as to St John (xxi. 23). The clear exposition of this saying carried with it naturally a recital of the circumstances under which it was spoken.

II. The Lord and individual disciples. His determination of their work (xxi. 15 — 23). The two last verses (24, 25) contain an identification of the writer of the Gospel, and a renewed testimony (comp. xx. 30) to the infinite multiplicity of Christ's works.

r. THE LORD AND THE BODY OF DIS- CIPLES (i — 14). This section falls into two parts:

i. The work of the disciples first wrought of their own pleasure (i — 3), and then in obedience to the Lord's directions (4 — u).

CHAP. XXI. 1. After these things'} Comp. v. i, vi. i. Such an indefinite mark of time is not unsuitable to the character of this narrative as an appendix to the original plan of the Gospel.

shewed himself] Rather, manifested himself. The same word ($ai/«poa>) is used of the appearances of the Lord after the Resurrection in the conclusion of St Mark's Gospel, xvi. 12, 14. The active form, which occurs in this verse only (contrast i). 14), marks the appearance as depending on the Lord's will. He was so pleased to reveal Himself. Comp. ii. ii, vii. 4. This special manifestation of the Risen Christ is part of the whole "manifestation" through the Incarnation (ch. i. 31; i John i. 2, in. 5, 8; comp. i Tim. iii. 16; i Pet. i. 20) which is consummated at the Return (i John ii. 28, iii. 2; comp. Col. iii. 4; i Pet. v. 4).

again] The word does not exclude the idea of other intervening manifestations, but places the narrative which follows as parallel with the former narratives in being a manifestation to "the disciples" (xx. 19, 24 f.), that is, in all probability, the apostles, the disciples in the narrower sense, though "the twelve " were not all assembled on this occasion, but at most "seven" only. See note at the sea of Tiberias] Comp. vi. i. This name does not occur elsewhere in the Gospels. The return of the disciples to Galilee is indicated in Matt, xxviii. 7; Mark xvi. 7. Before the Ascension they came again to Jerusalem and continued there till after Pentecost (Acts i. 4). The words in Luke xxiv. 44 ff. appear to be a summary of teaching at different times during the forty days. It is important to observe that St John takes account of both groups of appearances of the Risen Lord. St Matthew only notices the appearance to " the eleven " in Galilee, and St Luke only appearances at Jerusalem.

and on this wise shewed he himself] More exactly, andln.6 manifested himself on this wise. The repetition of a prominent word is characteristic of St John's style. The Evangelist states the fact first, and then, as it were after a pause, goes back to recall the details of it. Comp. xiii. i ff.

2. There were together] The enumeration which follows seems to shew that all present belonged to the same neighbourhood.

Thomas] In Acts i. 13, Thomas is joined with Philip, so that he may have been of Bethsaida (i. 44).

Nathanael] See i. 45. The addition " of Cana" throws light upon the connexion of and the sons of Zebedee, 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 night they caught nothing.

4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.

6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter

two other] The record of the first chapter suggests that these two may have been Andrew (i. 41) and Philip (i. 43 ff.). Yet it is more probable that these two were "disciples " in the wider sense, and that St John places himself and his brother last among the apostles. Under any circumstances the position of "the sons of Zebedee" in the enumeration is not that which any other writer than St John would have given to them.

3. Simon Peter] Even here St Peter takes the lead in action. The disciples seem to have continued their ordinary work, waiting calmly for the sign which should determine their future. Comp. Luke xxii. 36; a Thess. iii. 8; Acts xviii. 3.

They went forttS] from the house, probably at Capernaum or Bethsaida, in which they were now staying.

a ship (the shipy] Omit immediately. Comp. vi. 17 ff. In the first place where the word occurs (vi. 17) there is no article according to the true reading. Here "the ship " is mentioned as part of the ordinary equipment for the fisher's work. It may be naturally supposed that when St Peter " left all" (Luke v. n) those who retained possession of his property respected his right when he reclaimed it. The word "immediately" must be omitted.

In that night] The emphatic pronoun (eV fKfivrj rff v.) perhaps implies that the want of success was unusual with them. The night was the most favourable time for fishing. Comp. Luke v. 5.

4. when the morning was now come] The true reading (yivop.fvrjs for yevonevns) gives the more vivid picture: when the day was now breaking. The exact time is significant for the interpretation of the incident.

stood... on...,] Came, as the phrase implies (eorr; etv), from some unknown quarter, and stood on the beach (otytaAo's). See Acts xxvii. 39 f., xxi. 5; Matt. xiii. 2, 48. Comp. xx. 19, 26. Interpreters at all times have pointed to the significant contrast in the positions of the Lord and the disciples, He on the firm ground, they on the restless waters.

but (rather howbeit)...£«ray not..."] The clause is added as something strange (jifvrM, iv. 27, xii. 42). It is vain to give any simply natural explanation of the failure of the disciples to recognise Christ. After the Resurrection He was known as He pleased, and not necessarily at once (ch. xx. 14 ff.; Luke xxiv. 31). Yet it is easy to understand that the disciples were preoccupied with their work, as Mary Magdalene with her sorrow (xx. 14, an exact parallel), so that the vision of the divine was obscured.

5. Then Jesus (Jesus therefore)...] as desiring to bring them to a knowledge of Himself. The words might be taken as the question of one who wished to buy what they had.

Children] The original word (7701810) marks the difference of age or position, and not the tie of relationship (rtnvia, ch. xiii. 33). Comp. i John ii. 13, 18 (7704810) with i John ii. r, 12 (true reading rtKi/t'o), 28, iii. 7, 18, iv. 4, v. 21). Here it is probably no more than a familiar address. The form of the question in the original (ju»frt) suggests a negative answer. See iv. 29.

meat] Probably something to eat with bread (7rpo<r0ayioi>, which answers to the Attic o\|/w). This was commonly fish, so that the synonymous word (o^rapiov) came to be used for fish (ch. vi. 9 f.).

6. on the right side] The definiteness of the command (contrast Luke v. 4) explains the readiness with which it was obeyed.

to draw it] up into the boat (f\Kvcrai), as contrasted with the "dragging" (o-vptiv) it after the boat. In the end it was "drawn" up to the land (v. n). Wilson speaks of the fish in the lake as being seen "in dense masses" (' Recovery of Jerusalem,' p. 341).

7. Therefore that disciple...'] He was able to read in a moment by a certain sympathy with Christ the meaning of the sign. In this

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.

8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.

to land, they saw a fire of coals there, and fish laid thereon, and bread.

10 Jesus saith unto them, Bring of the fish which ye have now caught.

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.

power of insight Christ's love to him was illustrated, so that the title becomes, as it were, a thanksgiving. See ch. xiii. 23.

Now when Simon Peter heard..."] Simon Peter therefore having heard... The revelation came to him from without, and no longer from within (Matt. xvi. 17), but he at once acted upon it. He could not wait for the slow progress of the boat, but with swift resolve "cast himself into the sea" (contrast.Matt. xiv. 28 ff.), having first "girt his coat ((irtvdvrns, an upper garment. See LXX. i S. xviii. 4, "robe;" 2 S. xiii. 18; the word was adopted in later Hebrew for the " frock" of labourers) about him," with instinctive reverence for the presence of his Master. While engaged in his work he was " naked," that is, probably, stripped of all but his light under-garment (comp. i S. xix. 24; Isai. xx. 2; Amos ii. 16), though at present the word applies literally to Galilaean fishermen; but these poor men, who have no boats, occupy a different position from the apostles (Tristram, ' Land of Israel,' pp. 425 ff. ed. 3).

8. in a little ship] in the boat (TO 77X01- aptoi/). The change of word may point to the use of some smaller vessel which was attached to the " ship," as the words are distinguished in vi. 22; or it may be a more exact description of the vessel.

for they...'] The clause explains how they could easily do what is described, and soon gain the shore. The distance was about a hundred yards.

9. As soon then as...they saw...'] So •when.../Ay see... They hasten to meet the Lord before they have secured their prize (v. 10). The fire of coals, i.e. of charcoal (dvdpaKia, xviii. 18), the/jA (tyrfptpv), and the bread (loaf, apros), are spoken of in such a way as to suggest the thought that they were provided supernaturally. The Lord provides as He will, through human labour naturally, or otherwise.

fish...bread...-] Rather, a fish...a loaf Compare v. 13, the fob...the loaf... The thought of unity seems to be distinctly presented (i Cor. x. 17).

10. The command was probably given in order to mark the gifts of the Lord as gifts to be used. Perhaps the use of tydpiov (fish as food) here as contrasted with l^Bvs (fish generally) in the next verse emphasizes the idea.

11. Simon Peter therefore went up] Peter at once — again first in action — enters the vessel to which the net was fastened, and then draws it up after him on to the land.

an hundred and ffty and three] Jerome quotes an opinion that there were so many kinds of fish, and adds that one of each kind was taken to shew the universality of the work of the apostles ('In Ezech.' xlvii. 9). For other interpretations see Additional Note. The record of the exact number probably marks nothing more than the care with which the disciples reckoned their wonderful draught. The significant differences between the circumstances of the miraculous draught of fishes at the beginning of the Lord's ministry (Luke v. i ff.), and of this after the Resurrection, have frequently been noted. Augustine draws them out very well. The one miracle, he says, was the symbol of the Church at present, the other of the Church perfected; in the one we have good and bad, in the other good only; there Christ also is on the water, here He is on the land; there the draught is left in the boats, here it is landed on the beach; there the nets are let down as it might be, here in a special part; there the nets are rending, here they are not broken; there the boats are on the point of sinking with their load, here they are not laden; there the fish are not numbered, here the number is exactly given ('In Joh.' cxxn. 7). It seems impossible not to acknowledge that there is a spiritual meaning in these variations of the two narratives which consistently converge to distinct ends.

ii. The Lord's Gift (12—14)- The completion of the apostles1 work, hallowed now by the offering of first-fruits, is followed by the bestowal of the Lord's blessing. As He had made their labour fruitful, so now He gives them of His Own. The absence of connecting particles in the true text of vv. 12 f. gives a peculiar solemnity to the description.

12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.

13 Jesus then cometh, and taketh bread, and giveth them, and fish like-

14 This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.

15 11 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more

12. dine] Rather, breakfast (apiarr^- <rarf). The &PUTTOV was the morning meal, as contrasted with the afternoon meal (dfinvofV Comp. Luke xiv. 12. In St Matthew xxii. 4 ff., the guests invited to " the breakfast " refuse the invitation and go away to their day's work.

The Lord seems to have been still standing at some little distance when He gave the invitation. The disciples held back in awe. They " knew that it was the Lord;" and still it is evident that He was in some way changed.

And none... ask~\ Omit And. The original word for ask (t^crdaai) describes precise and careful inquiry and examination, Matt. ii. 8, x. ii. There is a conviction of reality which (in a sense) precludes certain forms of investigation as unfitting.

13. Jesus then...'] Omit then. As the disciples hang back "Jesus cometh," and gives to them of "the bread" and "the fish" which He had Himself provided. The articles in the original (rov aprov, TO fyapiov) point back to •v. 9. Nothing is said either as to the use of the fish caught (i>. 10) or of the Lord Himself sharing the meal. He appears only as the Giver of the food which He brings, and this fact probably explains the absence of the customary " blessings" or "thanksgiving" (vi. ii; Luke xxiv. 30).

14. This is now...] 2 Pet. iii. i. Comp. •v. i. The "third" time most probably refers to manifestations to " the disciples " in a body. St John himself relates three appearances before this, the first being to Mary Magdalene, xx. 1 1 fF. Perhaps the form of expression (this is no—w [rj8n]...) may be chosen with a view to distinguish this appearance, which was not preserved in the popular tradition, from the later appearances which were preserved in it. It is possible also that "the third time" may describe "groups" or " days " of appearances; the appearances on the first day being reckoned as one appearance; but the exact interpretation of the words seems to be more natural.

The contents are peculiar to St John, i. The work of St Peter. The apostolic

15. So <when they had dined (breakfasted)...] After the common meal the personal charge followed naturally.

saith to Simon Peter, Simon, son of Jonas (John, and so *vv. 16, 17; see i. 42, note)] The contrast of the names is significant. The address of the Lord, thrice repeated, recalls the first words addressed to St Peter (i. 42), when he received the surname Cephas (Peter). At the same time it must be observed that the Lord never addresses St Peter by his new surname; nor does St Paul speak of him by the Greek form of it (Peter) according to the true text, but only as Cephas. On the other hand, the surname is commonly used either alone or with Simon in the narrative of the Gospels, and always in the Greek form. This varying usage, which exactly corresponds with the circumstances under which the title was substituted for the original name, is a striking indication of the exactness of the records, and specially of the exactness of the record of the Lord's words (Matt. xvi. 17, xvii. 25; Mark xiv. 37; Luke xxii. 31; comp. Acts x. 5 fF.).

son of Jonas (John)] The mention of St Peter's natural descent here (comp. i. 42; Matt, xvi. 17) appears to direct attention in the first place to the man in the fulness of his natural character, as distinguished from the apostle.

lovest thou me more than these f] i.e. more than these, thy fellow-disciples, love me. The reference is probably to St Peter's words (ch. xiii. 37; Matt. xxvi. 33), in which he had claimed for himself the possession of supreme devotion (comp. xv. 12 fF.). In the record of St Matthew (I.e.) this profession is placed in immediate connexion with the Lord's promise of an appearance in Galilee after His Resurrection, which gives peculiar force to the question. It is unnatural to suppose that " these " is neuter, and that the Lord refers to the instruments or fruits of the fisher's craft.

lovest (aycm-a?, Vulg. diligis)~] It will be noticed that the foundation of the apostolic office is laid in love and not in belief. Love (ayan-j;) in its true form includes Faith (comp. i Cor. xiii. 13).

Tea, Lord...'] St Peter in his answer affirms his personal attachment to the Lord, appealing to the Lord's own knowledge; but his

than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

1 6 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

profession differs in two important points from the question proposed. He does not assume any superiority over others (more than these): and he lays claim only to the feeling of natural love (0iXo5 o-f, Vulg. amo te), of which he could be sure. He does not venture to say that he has attained to that higher love (ayanav) which was to be the spring of the Christian life (ch. xiii. 34, xiv. 15, 21, 28, &c.). Moreover now he says nothing of the future, nothing of the manifestation of his love (xiii. 37). Comp. Bernard, 'Serm. de div.' xxix. fin.

thou (emphatic) knowest] Experience had taught St Peter to distrust his own judgment of himself. Even when the fact is one of immediate consciousness he rests his assertion on the Lord's direct insight.

Feed my lambs~\ In response to the sincere confession the Lord imposes a charge which shews that He accepts the apostle's answer. The privilege and the work of love are identical. The image is now changed. The fisher's work is followed by the shepherd's work. Those who are brought together and taken out of u the many waters " need to be fed and tended. This office of the shepherd with which St Peter is entrusted is regarded under three different aspects. The first portrayed here is the simplest and humblest. The little ones in Christ's flock need support, which they cannot obtain of themselves; this the apostle is charged to give»thein.

Feed] The original word (/Soovcfii/), which occurs again in v. 17, is found elsewhere in the New Testament only of swine (Matt. viii. 30, 33; Mark v. n, 14; Luke viii. 32, 34, xv. 15). As distinguished from the word which follows (v. 16, 7rot;«ii'w»>) it expresses the providing with food.

16. A short pause, as we must suppose, followed; and then the question was repeated a second time, but so that the thought of comparison is omitted: Simon, son of John, lovest (ayrntqs) thou me? St Peter's answer is identically the same as before. He still shrinks from taking to himself the loftier word. In reply the Lord lays upon him a new part of the shepherd's duty: Tend— be shepherd of— wy sheep. The lambs require to be fed; the sheep require to be guided. The watchful care^and rule to be exercised over the matiirer Christians calls for greater skill and tenderness than the feeding of the young and simple.

17. lovest thou ($tAfts, Vulg. amas) me~\ When the Lord puts the question "the third time," He adopts the word which St Peter had used. Just as the idea of comparison was given up before, so now the idea of the loftiest love is given up. It is as if the Lord would test the truth of the feeling which St Peter claimed.

The three questions could not but recall the three denials; and the form of this last question could not but vividly bring back the thought of the failure of personal devotion at the moment of trial. So Peter was grieved not only that the question was put again, but that this third time the phrase was changed; that the question was not only put once again, but at the same time put so as to raise a doubt whether he could indeed rightly claim that modified love which he had professed. His "grief" lay in the deep sense that such a doubt might well be suggested by the past, even if it were at the time ungrounded. Men might reasonably distrust his profession of sincerity after his fall, but he appealed to the Lord (Thou (o~v) knowest..?).

The answer of St Peter meets the points in the changed question. He leaves out the affirmation (Tea, Lord) of his former reply and throws himself wholly on the Lord, upon His absolute knowledge, and upon His special knowledge. Lord, Thou knowest (oiSar) all things, and at this moment Thou seest (yttxaa-Kf «) that I love Thee. The knowledge to which he appeals is not only that of divine intuition, but of immediate observation. Comp. ii. 25, note. The Vulgate again fails to distinguish the two words.

In reply the Lord completed His commission, Feed (fioornf) my sheep. The mature no less than the young Christians require their appropriate sustenance. Provision must be made for their support as well as for their guidance. And this is the last and most difficult part of the pastor's office.

When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

19 This spake he, signifying by what death he should glorify God.

my lambs...my sheep...my sheep...] It will be noticed that the Lord retains His own right to those who are committed to the apostle's care. Comp. i Pet. v. 2 f. Augustine paraphrases admirably: " Si me diligis, non te pascere cogita, sed oves meas sicut meas pasce, non sicut tuas; gloriam meam in eis quaere, non tuam, dominium meum non tuum..." ('In Joh.' cxxni. 5).

18. The threefold apostolic charge resting on the assurance of personal love was given. The revelation of the personal issues of that love followed. There was a most true sense in which the bold declaration of the apostle (xiii. 37) was destined to find a literal fulfilment: Verify, -verify, I say to thee

When thou wast young (t/ewTtpoy, Vulg. junior, lit. younger)'] The earlier outward freedom of St Peter in his youth is contrasted with his final complete outward bondage. At the moment he stood between the two states. Perhaps the thought of a converse growth of spiritual freedom underlies the image.

when thou shalt be old} The martyrdom of St Peter is placed in the year A.D. 64, and he seems to have been already of middle age (Matt. viii. 14).

whither thou wouldest not} The way to a violent death must always be terrible, because unnatural; and that exactly in proportion as the violation of nature by such an end is realised. Comp. xii. 27.

19. This spake he (Now this he spake) signifying (comp. xii. 33, xviii. 32) by what (what ^manner of) death...'] The crucifixion of St Peter at Rome is attested by Tertullian ('Scorp.' 15) and later writers. Origen further stated that he was crucified with his head downwards at his own request (Euseb. 'H. E.' in. i). Though the language of the Lord has very commonly been adapted to the details of crucifixion, it does not appear that it points directly to anything more than martyrdom, when " another girded him," and he was taken " whither he would not." The "stretching forth the hands" can hardly be referred primarily to the position on the cross, since this detail is placed first.

he should glorify God'} Literally, he shall glorify. The construction in xviii. 32 is different. The Evangelist throws himself back to the time when the death of St Peter was as yet future. As martyrdom was a " glorifying God," so conversely the martyr himself was said to be "glorified" by his death. Comp. vii. 39, xii. 43, and Suicer s. v. g0-

Follow me} The end of martyrdom having now been shewn, the Lord repeated the command given before under different circumstances to others (i. 43; Matt. viii. 22, ix. 9, xix. 21), " Follow me." What had been impossible before the apostle's fall became possible for him now (xiii. 36 ff.).

The command itself, as given before and after the Resurrection, has necessarily different though analogous meanings. During the Lord's earthly life following Him implied the abandonment of previous occupations (Matt, ix. 9) and duties (Matt. viii. 22); attendance upon Him even when He entered on strange and mysterious paths; participation in disgrace and danger (Matt. x. 38). Now to "follow Christ " required further the perception of His course; the spiritual discernment by which His movements can still be discovered; and yet further the readiness to accept martyrdom as the end.

These different thoughts appear to have a place in the words follow me, but the command had also, as appears from the next verse (following), a literal meaning also, though it is impossible to decide for what purpose the Lord called St Peter away from the other disciples.

Augustine's comment on the, promise of the glory of future martyrdom to the penitent and restored apostle is pregnant with thought:

" Hunc invenit exitum ille negator et amator; prsesumendo elatus, negando prostratus, flendo purgatus, confitendo probatus, patiendo coronatus; hunc invenit exitum ut pro ejus nomine perfecta dilectione moreretur, cum quo se moriturum perversa festinatione promiserat. Faciat ejus resurrectione firmatus, quod immature pollicebatur infirmus. Hoc enim oportebat ut prius Christus pro Petri salute, deinde Petrus pro Christi praedicatione moreretur. Prasposterum fuit quod audere cceperat humana temeritas, cum istum disposuisset ordinem veritas. Animam suam se positurum pro Christo Petrus putabat, pro liberatore liberandus; cum Christus venisset animam suam positurus pro suis ovibus in quibus erat et Petrus; quod ecce jam factum est...Jam pretio pro te fuso, nunc est [Petre] ut sequaris emptorem, et sequaris omnino usque ad mortem crucis" ('In Joh.' cxxni.

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 breast at supper, and said, Lord, which is he that betrayeth thee?

21 Peter seeing him saith to Jesus, Lord, and what 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 among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

20. Peter (omit Then), turning about] The command of the Lord appears to have been accompanied by some symbolic action. As St Peter literally obeyed the call thus expressed under a figure, and moved away from the group of the apostles, something attracted his attention, and he " turned about " to the direction indicated (fm<rrpa<ptis, Mark v. 30). The whole picture is full of life.

twhich also leaned (leaned back)...the supper] The reference is to the special act of the apostle (avcirto-tv), and not to the position which he occupied at the table (rjv dvaKfifjifvos, xiii. 23). The notice is added here to explain the close connexion of St John with St Peter, and the confidence with which St John ventured to follow even without a special invita-

21. Peter therefore...] No question could be more natural. The fact that St John was following was itself an unspoken question as to the future, an asking of the Lord's will.

Lord, and.,.] The original is singularly brief and pregnant, " Lord, and this man, what?" (Kuptr, OVTOS 8e TI; Vulg. Domine, hie autem quid?) What of him? What shall he suffer or do? what shall be his lot?

22. In the Lord's answer the emphasis is laid upon the pronouns "him" and "thou" (tav avrov 6...(TV poi a/c.). The thought is of the individual offices of disciples. St Peter's fortune corresponded with his work, and so too St John's.

If I will (comp. xvii. 24, note) that...'} The hypothetical form of the sentence veils the divine counsel. Experience has shewn what that was.

abide till I come] The exact force of the original is rather "while I am coming" (7<us tpyonai). The "coming" is not regarded as a definite point in future time, but rather as a fact which is in slow and continuous realisation. The prominent idea is of the interval to be passed over rather than of the end to be reached. Comp. ix. 4, xii. 35 f.; Mark vi. 45 (dno\vfi); i Tim. iv. 13; Luke xix. 13

(eV o>); Matt. v. 25. "Abiding" is the correlative to "following;" and according to the manifold significance of this word it expresses the calm waiting for further light, the patient resting in a fixed position, the continuance in

The " coming " of the Lord is no doubt primarily "the second coming" (napova-la, i John ii. 28); but at the same time the idea of Christ's "coming" includes thoughts of His personal coming in death to each believer. And yet further the coming of Christ to the Society is not absolutely one. He "came" in the destruction of Jerusalem. Thus St John did tarry till the great "coming," nor is there anything fanciful in seeing an allusion to the course of the history of the Church under the image of the history of the apostles. The type of doctrine and character represented by St John is the last in the order of development. In this sense he abides still. Comp. xiv. 3, note; and Rev. ii. 5, 16, iii. ii, xvi. 15, xxii. 7, 12, 20.

what is that to thee?] The arrangement of the various parts in the whole body of the Church does not concern men. That rests with the divine will, and the divine will is unfolded in the course of life.

23. Then went this saying...] This saying (word) therefore went... the words which the Lord had spoken. These were inexactly repeated, and taken to affirm "that that disciple dieth not." The tradition that St John was sleeping in his grave at Ephesus, and that the moving dust witnessed to the breathing of the saint beneath, survived for a long time. Augustine mentions it doubtfully "on the authority of grave men " (' In Joh.' cxxi v. 2). among the brethren] This use of the phrase which is common in the book of the Acts (ix. 30, &c.) is found here only in the Gospels (comp. ch. xx. 17; Luke xxii. 32).

yet Jesus...] The manner in which the error is corrected seems to shew clearly that it had not been refuted by fact, or, in other words, that this Epilogue to the Gospel was written by St John. The apostle, still alive and looking to the uncertainty of the future, rests on the simple repetition of the precise language of the Lord. He does not claim to know all that He meant; he repeats what He

24 This is the disciple which tes- things which Jesus did, the which, tifieth of these things, and wrote if they should be written every one, these things: and we know that his I suppose that even the world itself testimony is true. could not contain the books that

It is obvious that St Peter and St John occupy in this narrative representative positions both as to their work and as to the issue of their work. The one is the minister of action whose service is consummated by the martyrdom of death: the other is the minister of thought and teaching whose service is perfected in the martyrdom of life. Augustine (' In Joh.' cxxiv. 3) has a very interesting comparison of the two charges, which is thus summed up: " Perfecta me sequatur actio, informata meae passionis exemplo: inchoata vero contemplatio maneat donee venio, perficienda cum venero." See also the Preface to the Commentary of Rupert of Deutz.

These two verses appear to be separate notes attached to the Gospel before its publication. The form of -v. 24, contrasted with that of xix. 35, shews conclusively that it is not the witness of the Evangelist. The words were probably added by the Ephesian elders, to whom the preceding narrative had been given both orally and in writing. See Introduction, p. xxxv. The change of person in v. 25 (/ suppose, compared with <we know) marks a change of authorship. It is quite possible that this verse may contain words of St John (comp. xx. 30), set here by those who had heard them.

24. testifietb... testimony] beareth witness...witness. The witness is spoken of as present, but the form of the phrase (o /xaprvp&Sj/, contrast o ypd^as) does not in itself shew conclusively that the apostle was alive at the time when the note was written (comp. i. 15), though this is the most natural interpretation (comp. v. 32, 33).

these things'] The phrase may be referred to the whole contents of the Gospel (xx. 31), or be limited to the narrative of ch. xxi.

we know] The plural (contrast xix. 35) taken in connexion with this is the disciple and / suppose (v. 25) seems to be undoubtedly a true plural, and not a usage like i John i. i. Compare Col. iv. 3, where there is a corresponding change from the apostolic group (Col. i. i) to St Paul himself.

true] true in fact (dAq&js). The thought is not brought out here as in xix. 35, that it satisfies the ideal conditions of testimony (dXi7$ii/i7). The words read like an echo of 3 John 12.