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

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

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

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 unto them, Receive ye the Holy Ghost:

23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

24 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,

[Apostles.

and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

26 And after eight days again his disciples were within, and 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; and reach hither thy hand, and thrust it into my side and be not faithless, but believing.

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.

30 And many other signs truly 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. (K)

EXPOSITION.

for he was not yet ascended, nor about immediately to leave them. Shortly, however, he should " ascend to his father and their father-to his and their God." The text does not say that she did not touch him; her laying hold of him might be the reason of his desiring her not to hold him at the present; but it appears (from Matt. xxviii. 9, 10), that on a second appearance to the same woman, in the latter part of the same day, that our Lord did suffer her to embrace his feet, and probably to adore him.

(K) Ver. 19-31. Jesus again appears to his disciples, and afterwards to Thomas, and shows them his hands and his feet.It is worthy observation, that while our

Lord Jesus shows the utmost anxiety to satisfy his own disciples of the reality of his resurrection, by repeated appearances and conversations, accompanied by circumstances decidedly miraculous, as in the present instance, he does not in any one instance appear to his enemies, the priests and unbelieving Jews. This has been objected to by infidel writers as a suspicious circumstance; it should be considered, however, that he had in his lifetime, and even at his death, wrought a great number of miracles, the which, when they could not deny their reality, they perversely attributed to demons, though at the same time they were of the most benevolent character: and, after all this, not only refused to credit them, but

NOTES.

Ver. 23. Whose soever sins ye remit, &c.-" In the public offices and liturgy they (the Reformers) retained none but the declaratory, or precatory forms of absolution; and in the elaborate Apologies of Jewell and Hooker, it was unequivocally asserted, that the ministerial sentence of absolation, except when it relates to the removal of ecclesiastical censures, is no more than a declara

tion of what God has done."-Essay on the absolving Power of the Church, by the Rev. T. H. Lowe, M.A. Vicar of Grimsby, &c. p. 21, 22.—1825.

Ver. 26. And after eight days-i. e, on the eighth day, or the first of the following week. So "after three days," Matt. xxvii. 63; Mark viii. 31, means evidently on the third day. See Note on the former

text.

Jesus appears again]

CHAP. XXI.

S. JOHN.

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

[to them at Tiberias.

2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.

3 Simon Peter saith unto them, I

EXPOSITION-Chap. XX. Continued.

persecuted him to death on account of them. What claim could these men have to more miracles?

In the next place it should be considered that this is in harmony with the conduct of God, as respects the principles of what is called natural religion. On the doctrine of a future state, for instance, though reason furnishes a variety of arguments sufficient to convince men who are not unwilling to believe it, yet is the evidence not of that overwhelming nature as to preclude the possibility of doubt, or to counterbalance the influence of the corrupt passions of mankind. As it is hard in secular things to convince a man against his will, so is it difficult to convince a libertine that he will be called to account before the bar of God, when his hopes, his wishes, his passions, all say-No! Those who would not be convinced, were justly left to perish in their sins.

But let us consider the incidents here related. The evening of the same day on which our Lord had appeared early in the morning to Mary Magdalen and others, he appeared to the body of his disciples, who were assembled with closed doors, on account of the Jews. A report had been raised that these disciples had stolen the body of their Master, and it was natural to expect that the Jews would prosecute them with the same virulence as they had done him. The doors being fastened, however, seems mentioned for the purpose of showing that our Saviour's entrance among them was miraculous; and the exhibition of his wounds was evidently designed to demonstrate the identity of his person. The Salam he pronounced, "Peace be unto you!" was in perfect harmony with his farewell discourse (chap. xiv. 27), in which he promises them peace and happiness. At first, however, Luke informs us (ch. xxiv. 37) they were much alarmed, under the idea that it was his ghost, till he allowed them to handle his limbs and

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inspect his wounds. "A spirit hath not flesh and bones, as ye see me have;" and, for their farther conviction, he did eat before them (Luke xxiv. 42, 43) for it must be recollected that, though our Lord was raised from the dead as Lazarus and others had been, his body, probably, did not undergo its final change, so as to become spiritual and glorified, till the time of his ascension into glory. Then, as St. Paul says of those who shall be found alive at the sounding of the last trumpet, "in a moment, in the twinkling of an eye," that mysterious change might be induced.

On the same occasion our Lord breathed upon them, as indicative of the gift of the Holy Spirit, which, not many days after this, they were to receive, and whereby they were qualified to "discern spirits," or to read the hearts of men, and to announce their pardon or otherwise, as the case might be. But this clearly refers to miraculous powers, and is confined to apostolic times, farther than as every minister of God's word is authorised to denounce his judgments against all sin, and promise pardon to all penitent helievers. The Church of Rome, indede, claims much higher powers; but the Church of England, as her doctrine is expounded by the highest and best authorities, offers no more than a declaration of God's mercy to the penitent. "The pardon that we give in the name of God (says Bp. Burnet), is only declarative of his pardon, or sup plicatory in a prayer to him for pardon." (On Art. xxv.)

But to return to our history.-Thomas not being present ou the above occasion, was so incredulous as to protest against the truth of what was stated to him by the other apostles; but Jesus, knowing his objection did not arise from infidelity of heart, but from a fear that the news was (as we sometimes say) too good to be true, was pleased to appear to them again on that day week, when Thomas himself was present;

NOTES.

CHAP. XXI. Ver. 1. After these things.-Grotius and Le Clerc have a strange notion, that this chapter was written by some elders of the Church of Ephesus, from a verbal relation they bad received

from the apostle. But Dr. Mill has refuted this notion, which seems sufficiently contradicted by verse 24 of the text itself.--After these things, does not mean immediately, but some days after.

་་དད། །

Where they]

CHAP. XXI.

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.

5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No.

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 heard that it was the Lord, he girt his fisher's

[were fishing 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.

9 As soon then as they were come 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.

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.

EXPOSITION.

and so far was he from persevering in his objection, that he no sooner saw the Lord than he both confessed and adored himThomas answered, " My Lord, and my God!"

These words have indeed been variously explained, and to avoid the evidence resulting from them in favour of our Lord's divinity, some have supposed this to be the language merely of surprise and astonishment; a vain, and, indeed, a profane exclamation! But the text says, "Thomas answered and said unto him," that is, unto Christ himself "My Lord, and my God!" and our Lord himself plainly so understood it, for he replies, "Thomas, because thou hast seen me thou hast believed." So the learned Reformer, Beza: "From the pronoun to him, it appears that the words which follow are not merely the expression of the Apostle's admiration, as the Nestorians used to evade this passage; but the words represent him addressing Jesus himself as the true God and his Lord: .... and there is not a more express instance in the Gospels, of the invocation

of Christ as the true God." (See Dr. Smith's Messiah, vol. ii. p. 277.)

It is not necessary to suppose that Thomas's incredulity so far prevailed as to induce him to feel the Saviour's wounds, but rather the contrary; for Jesus adds, "Because thou hast seen me thou hast believed blessed are they that have not seen, and yet have believed"—that is, as Doddridge judiciously explains it, who

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have believed on the credible testimony of others; for they have shown a greater degree of candour and humility,which renders the faith it produces so much the more acceptable.”

The chapter closes with stating that Jesus did many more things than are stated in this Gospel (or indeed in all the Evangelists), and the end of all is—not to gratify curiosity, or furnish an amusement, as is the case of most other writings; but that we "may believe that Jesus is the Christ, and that believing we may have life through his name;" for "the end" of all true faith is the salvation of our souls."

NOTES.

Ver. 5. Children.-Doddr. and Camp. "My lads." Have ye any meat?-Camp. "victuals." Dodir. any thing to eat?" i. e. have ye caught any fish? Ver. 7. His fisher's coat-Doddr. "his coat. Camp. "apper garment," we might say more characteristically, "his jacket."He was nakedNot absolutely, but nearly so, as fishermen and sailors often are.-Wesley, "stript."

Ver. 9. And fish laid thereon," It was common

to dress fish on the sea-shore."-Harmer.

Ver. 12. Come and dine.-Bishop Pearce prefers, "Come (and) breakfast," because it was early in the morning. Doddr." Come, refresh yourselves Wesley, Come, eat." The ancients had usually but two meals, dinner and supper; the word here used strictly means the former, whether taken sooner or later. Times change: "Our ancestors," says Campbell," dined at eleven, and supped at five."

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13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

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

15 ¶ So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

16 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

[love of Peter.

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.

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

19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his 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?

CHAP. XXI.

EXPOSITION.

(L) Ver. 1—14. Jesus appears again to his disciples at the sea of Tiberias.-This sea was no other than the lake of Genne. sareth, so often mentioned in the Gospels, It is evident from this narrative, that the greater part of the disciples had returned to their former occupation, that of fishing, and perhaps were compelled to do so for their support. Their dreams of temporal honour were now vanished, and it does not appear that they yet understood any thing of their future destination or employment. It was a night scene (or rather very early in the morning), like that in which Jesus once before appeared to them, walking on the water-now they saw him standing on the shore. The moon-beams silvered over the waves, and they were probably lament. ing, as they had once done before, that after toiling all night they had caught nothing. A voice from the shore now directed them to cast the net on the right side of the ship, when, lo! they were not able to draw it ashore, from the multitude of fishes which it enclosed. The similarity of these circumstances to those of the former miracle, to which we have above

alluded, probably led the beloved disciple, John, to conclude that it was the same voice that had before given them the like success, and he intimated this to Peter, who, with his usual impetuosity, threw an upper garment over him, and, jumping into the water, waded eagerly through it somewhat more than the distance of a hundred yards, while the other disciples ių the boat dragged the full net with them to the shore. Upon the land they found a fire with fish laid to broil thereon, and bread with it. They were now directed to bring some of the fresh caught fish, when Peter ran hastily to fetch them from the boat, and though the net was so heavily laden it did not break; another circumstance that must call to mind the former miracle, and confirm the opinion they had formed. This opi nion must arrive to certainty when Jesus, in his usual manner, distributed to them food, and ate with them-the great pledge of friendship among the eastern nations. This was as much as to say-You may now rely upon me for the pardon of all your offences, and the continuance of my favour.

NOTES-Chap. XXI. Con.

Ver. 14. The third time.-Grotius understands this of the third day of our Lord's appearing; Doddr. of the third time of his appearing to such a number of disciples.

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glorify God." Ecclesiastical History informs us that this was fulfilled in Peter's crucifixion, about A.D. 68; and that, by his own request, he was executed with his head downward, considering himself unworthy to suffer in the same manner as his Lord. (Cave's Lives of the Apostles, and Milner's Church Hist. vol. i. p. 113.)

(M) Ver. 15-25. Our Lord puts the attachment of Peter to the test, and reproves his curiosity. The conclusion.-Dinner being over, our Lord thus addresses Peter: "Simon, son of Jonas, lovest thou me more than these?" Than these what? The expression has been generally understood as referring to the other disciples; 'Simon, lovest thou me more than Tho- Peter being ordered to follow Jesus, mas, and Nathaniel, and the sons of Ze- turned round and saw John also following bedee?" If so, "feed my sheep." But with him, and had the boldness to ask, it may bear another interpretation:-"Lord, and what shall this man (do)? or, Lovest thou me more than thy means of as Dr. Campbell translates it," Lord, livelihood? Canst thou again forsake thy what shall become of this man?" which boats and nets, and, abandoning those certainly better suits the answer, "If I means of support, devote thyself to feed will that he tarry till I come, what is that my scattered sheep?' And Peter's reply to thee? follow thou me." We need not may be thus understood: 'Lord, notwith- wonder, however, if this saying he now stauding my cowardice and ingratitude, in misunderstood, since it was so at the time forsaking and denying thee, thou knowest by those who heard it; for "then went that I love thee.' The repetition of this this saying abroad among the brethren, question seems designed to give him time that that disciple should not die;" yet Jeto reflect on his former conduct. Thrice sus said not so. By tarrying till Christ had he denied his Master, thrice therefore should come, is generally understood, till is he put upon considering: as if his Lord the destruction of Jerusalem. This is somehad said Simon, be not hasty in thy times called Christ's coming, which the reply-consider what it may cost thee to be apostle John is believed to have survived my disciple.' Peter was now wounded to many years.-See Note on Matt. xvi. 28. the quick, and replied, with all his energies, "Lord, thou knowest all thingsthou knewest that I should deny thee; and now thou knowest, notwithstanding all my cowardice-thou knowest that I love thee."-"Jesus saith unto him (again), Feed my sheep."

Our Lord then adds this alarming prediction: "Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou Wouldest not. This spake he (Jesus Christ), testifying by what death he (Peter) should

The last verse-the world itself "could not contain the books that should be written," to record every minute circumstance of the Saviour's life, is generally considered as a strong hyperbole, and expressions of the like kind may be found in Numb. xiii. 33; Judges vii. 12; 1 Kings x. 27; Matt. xix. 24; John xii. 19, &c. The words are, however, capable of a more literal interpretation, and are thus explained by Dr. Doddridge :-" The world itself (that is, its inhabitants) would not receive them;" that is, they would neither purchase nor read the voluminous records, much less could we expect them to be believed.

NOTES.

Ver. 22. What is that to thee?-See our Exposition on Dent. xxix.

Ver. 25. The world could not contain, &c.-The learned Wetstein quotes a saying of the Rabbies concerning the lessons of one Jochanan:-" If all the

seas were ink, and every reed a pen, and the whole heaven and earth parchment, and all the sons of men were writers, they could not be sufficient to write them all."

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