Notes. John xxi. 15—17.
15. — [8o when they had dined.'] In the verses we now begin, we pass away from the region of allegory, parable, symbol, miracle, and vision, to a plain, unmistakable conversation between our Lord Jesus Christ and the Apostle Peter. It is a conversation of a deeply interesting character, of which every letter deserves to be written in gold. He that supposes that any " John," except John the Apostle, could have written these three verses, gives little evidence of possessing a sound judgment.
It is noteworthy that our Lord does not begin His conversa. tion till the social meal was over. Trifling as this circumstance may seem, it deserves attention, and conveys a lesson. Nothing was so likely to set the Apostles at ease with their Master, and to prepare them to receive any word that fell from His lips with love and affection, as to deal familiarly and intimately with them, and let them " eat and drink " in His company.
[Jesus saith to Simon Peter.'] The object of our liord in addressing Simon Peter in these verses should be carefully remembered, and not misunderstood. That there was a distinct object in singling him out from the seven disciples sitting round our Lord, and specially speaking to him, I cannot doubt. But what was that object? This question can only be answered by considering the peculiar character of St. Peter, and the peculiar circumstances of his history during the last day of our Lord's ministry, before the crucifixion. None had made so high a profession. None had spoken so confidently of his own strength. None had shown such instability in the hour of trial. None had fallen so sadly, by denying his Master three times. Remembering all this, X believe that our Lord had a special object in addressing Peter on this occasion; and I see a special wisdom in the address and conversation being recorded, as taking place before six witnesses.
(a) I believe our Lord's first object was to remind Peter of his Bad fall, through over-confidence, and want of watchfulness and prayer. He would have him know that, though raised, pardoned and forgiven, he must never forget what had happened. Three times he had denied his Master. Three times he must be publicly asked whether he loved his Master. Hengstenberg maintains that Peter's fall was not at all in our Lord's mind in this remarkable convers'ation. But I cannot agree with him.
(6) I believe our Lord's second object was, as Cyril remarks, to restore Peter to his former position as a trusted Apostle and minister in the presence of six witnesses. The thought might possibly come across the minds of some Christians, in future days, that Peter forfeited his claim to be an Apostle and leader of the Cliurcli, by liis thrice repeated denial of his Master. Our Lord in mercy guards against this possibility, by publicly commissioning Peter once more to do the work of a pastor in the Church.
(c) I believe our Lord's third object was to teach Peter what should be the primary aim of an Apostle and minister. The true qualification for the ministerial office, he must learn, was not high profession of more courage and zeal than others, not loud talk, or even readiness to fight; but loving, patient usefulness to the souls of others, and diligent care for the sheep of Christ's flock.
Calvin remarks, " The Evangelist now relates in what manner Peter was restored to that rank of honor from which he had fallen. The treacherous denial, which has been formerly described, had undoubtedly rendered him unworthy of the apostleship; for how could he be capable of instructing others in the faith, who had basely revolted from it? He had been made an Apostle, but it was along with Judas; and from the time that he acted the part of a coward and traitor, he had been deprived of the honor of apostleship. Now therefore the liberty, as well as the authority of teaching is restored to him, both of which he had lost through his own fault. And that the disgrace of his apostacy might not stand in the way, Christ blots out and destroys the remembrance of it. Such a restoration was necessary, both for Peter and his hearers: for Peter, that he might the more boldly execute his office, being assured of the calling with which Christ had again invested him; for his hearers, that the stain which attached to his person might not be the occasion of despising the Gospel, To us also, in the present day, it is of very great importance that Peter comes forth to us as a new man, from whom the disgrace that might have lessened his authority, is removed."
The Roman Catholic theory, that our Lord specially addressed Peter, on this occasion, in order to mark him out as head of the Church, is one which I repudiate as preposterous, unreasonable, improbable, and utterly destitute of solid foundation. Neither here, nor elsewhere, is there a tittle of evidence to show that any primacy was ever intended to be given to Peter. On the contrary, the fact that our Lord specially appeared on one oc casion to James alone, and that afterwards James was the presiding Apostle in the first Council at Jerusalem, would seem to indicate that, if He conferred primacy on any Apostle, He conferred it on James. But there is no proof that primacy was conferred on any one at all.
Burgon says. " The profane and ridiculous pretentions of the Church of Rome are based in great part on the words of our Saviour addressed to St. Peter in this passage. The Papists assume (1) that He hereby appointed St. Peter to be His vicar upon earth; (2) that St. Peter was the first Bishop of Rome;
(3) that St. Peter transmitted to the Bishops of the same See, in endless succession, his own supposed authority over the rest of Christendom, Each one of these assumptions is simply unfounded and untrue; opposed alike to Scripture and to reason; to the records of the Early Church and the opinions of the primitive Fathers. With such fictions, nevertheless, do Romish writers distort the true image of Christianity; disfiguring their commentaries therewith, and betraying with a reckless eagerness to obtrude their ambitious and unscriptural theory on all occasions, their secret misgivings as to its real value."
[Simon, son of Jonas.] This mode of address, thrice repeated in this remarkable conversation, is only used by our Lord on this occasion, and when Peter first came to Him. (John i. 42.) I do not find that any Commentator gives a satisfactory explanation of it, and we are left to conjecture the reason, (a) Some think that our Lord purposely avoided the name Peter, in order to remind the Apostle how on a recent occasion he had shown himself not firm as a " rock," agreeably to his name, but weak as a reed, (b) Some think that our Lord meant to remind the Apostle of the memorable day when he first began to be a disciple, when Jesus said to him, " Thou art Simon, the son of Jona." (c) Some think that our Lord would remind the Apostle of the day when he said, " Blessed art thou, Simon Barjona," after the good confession which Peter had made. (Matt. xvi. 17.) (d) Some think that our Lord intended to remind Peter of the lowly origin from which he sprung, as son of one who, like Zebedee, in all probability, was only an humble fisherman, {e) Some tliink that the expression was only used to distinguish. Simon Peter from the other Simon, who may possibly have been in company, as one of the two unnamed disciples. (Ch. xxi. 2.) My own impression is, if I must give an opinion, that our Lord intended to carry Peter's mind back to the day when he first began to be a disciple of Christ, and to all the three years that had elapsed. It is as though He said, " Simon, sou of Jonas, thou rememberest the day when thou didst first come to Me, and believe on Me as the Lamb of God. (John i. 35 — 42.) Thou knowest all that thou hast been, and all that thou hast gone through since that day. Once more I address thee by the same name with which I began. Before sending thee forth, and commissioning thee once more, in the presence of these six brethren, as a restored and trusted disciple, I ask thee. Dost thou love Me?" I throw out the thought as a conjecture. I see more in it than in any other view.
[Lovest thou Me.?] The question which Jesus asked of Peter was very simple, but very searching. It was simple, because it appealed to his feelings. Even a child knows what he feels, and whom he loves. If our Lord had asked, — " Dost thou believe? Art thou converted? Art thou elect? Hast thou faith? Hast thou grace? Art thou born again? Hast thou the Spirit? Art thou sanctified? Art thou justified?" — anyone of these questions would have been perhaps very difficult to answer.
But Peter could surely tell what he felt towards Christ. — A t the same time the question was very searching. It is as though our Lord said, " Simon, 1 know all thy history. I know what thou hast done, and what thou hast been, about the time of my betrayal and crucifixion, and I am ready to look over all, and pardon all. But one thing I must have in my disciples, and that is, a sincere and loving heart. I can look over want of knowledge and want of faith; but I must have love. Now, before these six brethren, before commissioning thee once more as an accredited and trustworthy Apostle, I ask thee solemnly. Dost thou love Me? "
Cyril thinks that Peter had received such special mercy, pardon, and forgiveness, that he might be reasonably required to feel special love.
[More than these.] This remarkable expression, which is only used in this verse, admits of three interpretations, (a) It may mean. Dost thou love Me more than thou lovest these thy brethren and friends around thee, and art thou willing to give them up for my sake, and follow Me alone, if need be? (5) It may mean, as Whitby says, Dost thou love Me more than these boats and fishing nets, among which thou hast spent so much of thy life, from which I did first call thee, and in the midst of which I find thee to-day? Art thou willing for my sake to give them all up, and devote thyself to preaching the Gospel? (c) It may mean, as the great majority of commentators think. Dost thou love Me more than thy brethren love Me? Thou rememberest a certain day when thou didst confidently say, ** Though all men forsake Thee, yet will not I." Thou wast con fident then, that thou wast more faithful than others. Will thou say that now? After all that has happened, art thou sure that thy heart is better than that of others?" — I decidedly prefer this last view to either of the others. I think it was meant to teach Peter, that the two grand qualifications for a faithful pastor were love and humility.
Musculus observes, that Jesus did not ask Peter this thricerepeated question, as if He was ignorant and desired to learn, but in order to remind him before others of his future duty.
Bullinger suggests, that one reason among others why Jesus said, " more than these? " was Peter's forwardness to spring into the water, and come to shore, before the other six Apostles, who were in the boat with him.
Pollock observes, on our Lord's merciful and loving dealing
with Peter, " Rebukers should be lovers. If thou rebuke a man, love him; otherwise speak not to him, but close thy mouth. If thou season not thy rebukes with * love,' then that which should have been as medicine will be turned into poison. They that would be instructors and admonishers should be lovers. Wherefore, whatever thou doest, do it in lenity and meekness. A bitter teacher is not worth a penny. This is what St,
Paul requires wlien he says, ' The servant of the Lord must not strive; but be gentle to all men.' (2 Tim. ii. 24.) All should be in gentleness: teaching in gentleness. Wherefore? Because, if gentleness be lacking, there will be no edification, no comforting, no instruction."
l^He saith... Yea, Lord...knowe8t...I love Thee.] The answer of Simon Peter in this verse is a beautiful example of sincerity and humility. He appeals to our Lord's knowledge of his heart: " I may be very defective in knowledge, faith, courage, wisdom. I am a debtor to mercy and grace above many. Yet, Lord, thou knowest that, with all my faults and infirmities, I do love Thee." He does not venture to say a word about others. He does not pretend to compare his love with that of his brethren. If he has done so in time past he will do so no more. — " I know not whether others love Thee more or less than I do. I only know my own heart; and I feel sure that 1 love Thee."
Let UB carefully note that love to Christ is one of the simplest tests of a true Christian. He may not feel sure that he is converted, or that he repents or believes aright. But if he is real, he will be able to say that he loves Christ.
[He saith...Feed my lambs ^ Having received from Peter a public profession of his sincere love, our Lord proceeds to tell him how that love is to be shown, and to give him his commission for the future. He bids him prove the reality of his love by " feeding His lambs." — When our Lord said " feed," I believe He meant that Peter was to feed souls with the precious food of God's Word, to supply them with that bread of life which a man must eat or die, and to watch carefully and diligently over their spiritual interests, like a good shepherd watching his flock. When our Lord spoke of " lambs," 1 believe He meant the least, the weakest, and feeblest members of that flock which is Flis Church. It is as though Jesus said, — ' Simon, if indeed thou dost love Me, know that the beat proof of love is to devote thyself to the great work of shepherding souls. Live for others. Care for others. Minister to others. Do good to others. Seek out and search for my sheep in this wicked world, and think it not beneath thee to attend to the wants of the feeblest among them. Herein, remember, is true love. It does not consist in talking, professing, fighting, or seeking pre-eminence over others. It is best seen in walking in my steps. I came to seek and save that which was lost. I came not to be ministered unto, but to minister. Go and do likewise. He loves most who is most like Me."
I cannot think that " lambs " in this place was Intended to apply to young children, as it is often interpreted. All such interpretations I regard as nothing better than pious accommodations. I believe that " lambs," in contradistinction to " sheep," mean those who are young and weak in spiritual experience. Peter was not to neglect and despise them because weak. Peter remembered these ringing words, we may be sure, when lie wrote in his Epistle, " Feed the flock of God that is among you." (1 Peter v. 2.)
Augustine observes that Christ, both here and in the two following verses, says, " my " and not " thy." The Church is His property, and not the property of ministers.
Bullinger observes that Christ passes from the calling of the fisherman to that of the shepherd, as representing, more than any other callings, the ministerial oflBce.
16. — [Re saith to him again, etc.] This verse is simply a repetiti<m of the preceding one, with three exceptions. — For one thing, the expression, " more than these," is omitted. — For another thing, the word which we render " feed," in the Greek is a wider, fuller word than the one employed in the preceding verse. — For another thing, our Lord speaks of His " sheep" instead of His " lambs." By " sheep " I believe our Lord meant those members of His flock who were of more advanced experience and strength in grace, than the class He had spoken of in the preceding verse. Both classes demanded the attention of a faithful pastor.
The repetition of the inquiry was doubtless intended to rouse Peter's attention, and to impress the whole subject on his mind.
Lightfoot thinks that the " threefold repetition, — feed, feed, feed, may most fitly apply to the threefold object of St. Peter's ministry: viz., the Gentiles, the Jews, and the dispersed ten tribes." But this seems to me fanciful. Bengel thinks it refers to the three periods of Peter's ministry.
Whitby observes, " Those who argue for Peter's supremacy above other Apostles, from this passage, are vain in their imagination. If by these words Christ required Peter to feed all His sheep and lambs, it is certain he was wanting in his duty. He never exercised an act of supremacy over the rest of the Apostles; but being sent by them, obeyed (Acts viii. 14), and being reproved by St. Paul, held his peace (Gal. ii. 11 — 16), and was so far from feeding all Christ's sheep, that he never fed any of the province of St, Paul."
17.— [He saith unto him the third time, etc.] This verse again is a repetition of the two preceding verses, but contains two points of difference. For one thing we are told that " Peter was grieved," on being asked the same question three times. For another thing, Peter uses stronger language when he appeals to our Lord's knowledge of his heart. " Lord," he says " Thou knowest all things."
I cannot for a moment doubt that our Lord asked Peter this remarkable question three times, in order to remind him that lie had denied Him thrice. Our sins ought never to be forgotten by us, tliougli they are wiped out of the book of God's remembrance. The very "grief" which Peter felt at being thrice asked about his love, was intended to do him good. It was meant to remind him that if he was grieved to be asked thrice, " Lovest thou Me? " how much more must his Master have been grieved when he thrice denied Him!
Whitby observes, " Here is an argument that Christ, in Peter's judgment, was truly God. He says, ' Thou knowest all things.' It is to God alone that the secrets of all hearts lie open."
There are little nice distinctions in the original Greek of these three verses, in the words that are used, which the English language cannot convey. But they deserve notice, and are not without meaning. Two different words are used to express our one word " love." One of these two words means a higher, calmer, nobler kind of love than the other. This is the word which our Lord uses in the fifteenth and sixteenth verses, where He asks the question, " Lovest thou Me?" — The other of the two words means a more passionate and lower kind of love. This is the word which Peter always uses when he says, " I love thee! " and our Lord once uses it in the seventeenth verse. — Again: two different words are employed to express our one English word " feed." One means simply " provide food and pasture," and is used in the fifteenth and seventeenth verses. The other means not«only " provide food," but " govern, lead, direct, and generally do the work of a shepherd."
Some of the Roman Catholic writers try to make out that " lambs " in this remarkable passage mean the laity, and *' sheep " the clergy; and that supremacy over clergy and laity alike is intended, by these words, to be conferred on Peter and his successors at Ptome! Archbishop Trench (on Miracles) justly condemns this interpretation, as " groundless and tri-
fling." He observes, " The commission should at least have run, * Feed my sheep and feed my shepherds,' if any such conclusion could be drawn from Christ's words, though an infinite deal would still remain to be proved."
The lessons which the whole passage is meant to teach the Church of Christ, are many and deep, and have been far too much neglected in every age. I can only indicate them, and then leave the reader to work them oat in his own mind.
(a) Love to Christ's person is one of the most important graces that can adorn a Christian, and specially a minister. Without it, correct doctrinal views, zeal for proselytizing, knowledge, eloquence, liberality, diligence in visiting the sick and relieving the poor, are worth very little, and will do very little good. With it, God is pleased to look over many infirmities. A minister may be somewhat defective in some of his views, and even in some of his proceedings, but if he loves
Hengstenberg shrewdly remarks, that Christ's emphatical question about love to Himself, and omission of any question about love to Qod, is strong indirect pl-oof of Christ's divinity.
(b) True love to Christ is chiefly to be seen in usefulness to others, in doing as Christ did, in walking in His steps, in laboring to do good in this bad world. He that talks of loving Christ, and idles on through life, nev^er trying to do good to others, is deceiving himself, and will find at length that he had better never have been born.
(c) A vast amount of so-called Christianity is perfectly useless in the sight of God, and will only add to people's condemnation. Church-goers and chapel-goers, who are content to attend services and hear sermons, but know nothing of fervent love to Christ's person, and never lay themselves out to imitate Him, are in the broad way that leads to destruction.
Rollock observes, " A profane man or woman will say, • I love God; ' but if it manifest not itself in an action, thou art but a liar, and lovest Him not. Faith and love must ever utter themselves in good actions. Hast thou gotten a heart, hands, and feet? Do some good. Otherwise, if thou doest never a good deed, thy profession of faith and love is vain."
He also says, — " The pastor is not worth a penny who strives not to get a sense of the love of Christ into his heart. There are so many difficulties and impediments cast before a pastor, when he is about to discharge his duty, that he never can be able to overcome them, except he both love the Lord, and be sensible of the Lord's love to him. If the Apostles and martyrs had not loved Jesus exceedingly, they would soon have fainted."
Leighton observes, " Love is the great endowment of a true pastor of Christ's flock. He says not to Peter, ' Art thou wise? or learned? or eloquent? ' but * Lovest thou Me? ' Then, * feed.' Love to Christ begets love to His people's souls, which are so precious to Him, and a care of feeding them."
Scott observes, " Those who have been greatly tempted, and have had much humbling experience of their own sinfulness, and have had much forgiven them, generally prove the most tender, compassionate, and attentive pastors, of weak, bruised, and trembling believers/'
(d) The true test of reality in our religion is to be able to appeal confidently to God's knowledge of our hearts. It matters nothing what friends, and relatives, and fellow-worshippers, may think and say of us. They may praise us, when we do not deserve it, or condemn us, when we are innocent. It matters nothing. If we have the witness of our own hearts, that we can appeal to Jesus, the Searcher of hearts, and say, " Thou, wlxo kuowest all things, knowest that I love Thee," we need not be afraid.
(e) If we really and truly feel love to Christ, we may thank God and take courage. Of our own faith, and grace, and conversion, and sanctiticatiou, we are poor judges. But do we really and sincerely feel that we love Christ? That is the great question. The very existence of such love is a good sign. We sliould not love Christ, if we had not got something from Him.
Brentius remarks that Peter's charge to the elders, in his epistle, clearly shows that our Lord's thrice-repeated charge, " Feed," was not meant for him only, as the Romanists say, but for all ministers of the Church of Christ, without exception. " The elders which are among you, I exhort; — Feed the flock of God." (1 Peter v. 1.)
18 Verily, verily, I say unto thee, "When thou wast young, thou girdedst thyself, and walkedst whither thou wouldst: 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 giorit'y God. And when he had spoken this, he saith unto him, Follow me.
20 Then Peter, turning about, Beeth 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 ia that to thee i follow thou me.
23 Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto hira, He shall not die; but, If I will that he tarry till I come, what is that to thee?
24 This is the disciple which testifieth of these things and wrote these things: and we know that his testimony is true.
25 And there are also many other things which Jesus did, the which, if they should be written every one^ I suppose that even the world itseit could not contain the books that should be written. Amen.
These verses form the conclusion of St. John's Gospel, and bring to an end the most precious book in the Bible. The man is much to be pitied who can read the passage without serious and solemn feelings. It is like listening to the parting words of a friend, whom we may possibly not see again. Let us reverently consider the lessons which this Scripture contains.
We learn, for one thing, from these verses, that the future history of Christians, both in life and death, is foreknown by Christ. The Lord tells Simon Peter, " When thou art old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." These words, without controversy, were a prediction of the manner of the Apostle's death. They were fulfilled in after days, it is commonly supposed, when Peter was crucified as a martyr for Christ's sake. The time, the place, the manner, the painfulnesa to flesh and blood of the disciple's death, were all matters foreseen by the Master.
The truth before us is eminently full of comfort to a true believer. To obtain foreknowledofe of thinors to come would, in most cases, be a sorrowful possession. To know what was going to befall us, and yet not to be able to prevent it, would make us simply miserable. But it is an unspeakable consolation to remember, that our whole future is known and forearranged by Christ. There is no such thing as luck, chance, or accident in the journey of our life. Everything from beginning to end is foreseen, — arranged by One who is too wise to err, and too loving to do us harm.
Let us store up this truth in our minds, and use it diligently in all the days of darkness through which we may yet have to pass. In such days we should lean back on the thought, " Christ knows this, and knew it when He called me to be His disciple." It is foolish to repine and murmur over the troubles of those whom we love. We should rather fall back on the thought that all is well done. It is useless to fret and be rebellious, when we ourselves have bitter cups to drink. We should rather say, "This also is from tlie Lord: He foresaw it, and would have prevented it, if it had not been for my good." Happy are those who can enter into the spirit of that old saint, who said, " I have made a covenant with my Lord, that I will never take amiss anything that He does to me." We may have to walk sometimes through rough places, on our way to heaven. But surely it is a resting, soothing reflection, " Every step of my journey was foreknown by Christ."
We learn, secondly, in these verses, that a heliever^s death is intended to glorify God. The Holy Ghost tells us this truth in plain language. He graciously interprets the dark saying, which fell from our Lord's lips about Peter's end. He tells us that Jesus spake this, " signifying by what death he should glorify God."
The thing before us is probably not considered as much as it ought to be. We are so apt to regard life as the only season for honoring Christ, and action as the only mode of showing our religion, that we overlook death, except as a painful termination of usefulness. Yet surely this ought not so to be. We may die to the Lord as well as live to the Lord; we may be patient sufferers as well as active workers. Like Samson, we may do more for God in our death, than we ever did in our lives. It is probable that the patient deaths of our martyred Reformers had more effect on the minds of Englishmen, than all the sermons they preached, and all the books they wrote. One thing, at all events, is certain, — the blood of the English martyrs was the seed of the English Church.
We may glorify God in death, by being ready for it whenever it comes. The Christian who is found like a sentinel at his post, like a servant with his loins girded and his lamp burning, with a heart packed up and ready to go, the man to whom sudden death, by the common consent of all who knew him, is sudden glory, — this, this is a man whose end brings glory to God. — We may glorify God in death, by patiently enduring its pains. The Christian whose spirit has complete vie- tory over the flesh, who quietly feelS the pins of his earthly tabernacle plucked up with great bodily agonies, and yet never murmurs or complains, but silently enjoys inward peace, — this, this again, is a man whose end brings glory to God. — We may glorify God in death, by testifying to others the comfort and support that we find in the grace of Christ. It is a great thing, when a mortal man can say with David, " Though I walk through the valley of the shadow of death, I will fear no evil." (Psalm xxiii. 4.) The Christian who, like Standfast in " Pilgrim's Progress," can stand for a while in the river, and talk calmly to his companions, saying, " My foot is fixed sure: my toilsome days are ended," — this, this is a man whose end brings glory to God. Deaths like these leave a mark on the living, and are not soon forgotten.
Let us pray, while we live in health, that we may glorify God in our end. Let us leave it to God to choose the where, and when, and how, and all the manner of our departing. Let us only ask that it may " glorify God." He is a wise man who takes John Bunyan's advice, and keeps his last hour continually in mind, and makes it his company-keeper. It was a weighty saying of John Wesley, when one found fault with the doctrines and practices of the Methodists, — " At any rate our people die well."
We learn, thirdly, in these verses, that whatever we may think about the condition of other people^ vne should think first about our oicn. When Peter inquired curiously and anxiously about the future of the Apostle John, he received from our Lord an answer of deep meaning: " If I will that he tarry till I come, what is that to thee? Follow thou Me." Hard to understand as some part of that sentence may be, it contains a practical lesson which cannot be mistaken. It commands
Of course our blessed Lord does not wish us to neglect the souls of others, or to take no interest in their condition. Such a state of mind would be nothing less than uncharitable selfishness, and would prove plainly that we had not the grace of God. The servant of Christ will have a wide, broad heart, like his Master, and will desire the present and eternal happiness of all around him. He will long arid labor to lessen the sorrows, and to increase the joys, of every one within his reach, and, as he has opportunity, to do good to all men. But, in all his doing, the servant of Christ must never forget his own soul. Charity, and true religion, must both begin at home.
It is vain to deny that our Lord's solemn caution to His impetuous disciple is greatly needed in the present day. Such is the weakness of human nature, that even true Christians are continually liable to run into extremes. Some are so entirely absorbed in their own inward experience, and their own heart's conflict, that they forget the world outside. Others are so busy about doing good to the world, that they neglect to cultivate their own souls. Both are wrong, and both need to see a more excellent way; but none perhaps do so much harm to religion as those who are busy-bodies about others' salvation, and at the same time neglecters of their own. From such a snare as this may the ringing words of our Lord deliver us! Whatever we do for others (and we never can do enough), let us not forget our own inner man. Unhappily, the Bride, in Canticles, is not the only person who has cause to complain: "They made me keeper of the vineyards; but my own vineyard I have not kept." (Cant. i. 6.)
We learn, lastly, from these verses, the number and greatness of Christ'* s works during His earthly ministry, St. John concludes his Gospel with these remarkable words, "There are many other things which Jesus did, the which, if they should be written every one, I suppose the world itself could not contain the books that should be written." — Of course we must not torture these words, by j^ressing them to an excessively literal interpretation. To suppose that the Evangelist meant the world could not hold the material volumes which would be written, is evidently unreasonable and absurd. The only sensible interpretation must be a spiritual and figurative one.
As much of Christ's sayings and doings is recorded as the mind of man can take in. It would not be good for the world to have more. The human mind, like the body, can only digest a certain quantity. The world could not contain more, because it would not. As many miracles, as many parables, as many sermons, as many conversions, as many words of kindness, as many deeds of mercy, as many journeys, as many prayers, as many warnings, as many promises, are recorded, as the world can possibly require. If more had been recorded they would have been only thrown away. There is enough to make every unbeliever without excuse, enough to show every inquirer the way to heaven, enough to satisfy the heart of every honest believer, enough to condemn man if he does not repent and believe, enough to glorify God, The largest vessel can only contain a certain quantity of liquid. The mind of all mankind would not appreciate more about Christ, if more had been written. There is enough and to spare. This witness is true. Let us deny it if we can.
And now let us close the Gospel of St. John with mingled feelings of deep humility and deep thankfulness. We may well be humble when we think how ignorant we are, and how little we comprehend of the treasures which this Gospel contains. But we may well be thankful, when we reflect how clear and plain is the instruction which it gives us about the way of salvation. The man who reads this Gospel profitably, is he who " believes that Jesus is the Christ, and, believing, has life through His Name." Do we so believe? Let us never rest till we can give a satisfactory answer to that question!