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1 Christ appearing again to his disciples is known of them by
the great draught of fishes.
12 He dines with them;
15 earnestly commands Peter to feed his lambs and sheep;
18 foretells him of his death;
22 rebukes his curiosity touching John.
24 The conclusion.
* Joh 20:19-29
* Mt 26:32; 28:7,16 Mr 16:7
- the sea.
* Joh 6:1,23
* Joh 20:28
* Joh 1:45-51
* Joh 2:1,11; 4:46 Jos 19:28
- Kanah. the sons.
* Mt 4:21,22
- I go.
* 2Ki 6:1-7 Mt 4:18-20 Lu 5:10,11 Ac 18:3; 20:34 1Co 9:6 1Th 2:9
* 2Th 3:7-9
- and that.
* Lu 5:5 1Co 3:7
* Joh 20:14 Mr 16:12 Lu 24:15,16,31
- Children. or, Sirs.
* 1Jo 2:13,18 *Gr:
* Ps 37:3 Lu 24:41-43 Php 4:11-13,19 Heb 13:5
* Mt 7:27 Lu 5:4-7
- They cast.
* Joh 2:5 Ps 8:8 Heb 2:6-9
- the multitude.
* Ac 2:41; 4:4
- that disciple.
* :20,24; 13:23; 19:26; 20:2
- It is.
* Joh 20:20,28 Ps 118:23 Mr 11:3 Lu 2:11 Ac 2:36; 10:36 1Co 15:47
* Jas 2:1
* So 8:7 Mt 14:28,29 Lu 7:47 2Co 5:14
- fisher's coat.
Or, upper coat, great coat, or, surtout, [ependutes <1903>,]
from [epi <1909>,] upon, and [enduo <1746>,] I clothe.
That is, he was only in his vest, or under garment; for
[gumnos <1131>,] naked, like the Hebrew arom, is frequently
applied to one who has merely laid aside his outer garment.
See 1Sa. 24 19:24; 2Sa. 20 6:20, on which see the note. To which
may be added what we read in the LXX, Job 22:6, 'Thou has
taken away the covering of the naked,' [amphiazo,] the plaid,
or blanket, in which they wrapped themselves, and besides they
had no other. In this sense Virgil says, Nudus ara, sere
nudus, 'plough naked, and sow naked,' i.e., strip off your
* De 3:11
- they saw.
* 1Ki 19:5,6 Mt 4:11 Mr 8:3 Lu 12:29-31
- and for.
* Lu 5:6-8 Ac 2:41
* Ac 10:41
The word [ariston <712>,] like prandere, was used for any meat
taken before the coena, or supper.
* Joh 4:27; 16:19 Ge 32:29,30 Mr 9:32 Lu 9:45
* Lu 24:42,43 Ac 10:41
- the third time.
Or, as some read, the third day. On the day the Savior rose
he appeared five times; the second day was that day se'nnight;
and this was the third day--or this was his third appearance
to any considerable number of his disciples together. Though
he had appeared to Mary, to the women, to the two disciples,
to Cephas--yet he had but twice appeared to a company of them
* Joh 20:19,26
* :16,17; 1:42
* Mt 16:17
- Bar-jona. lovest.
* Joh 8:42; 14:15-24; 16:27 Mt 10:37; 25:34-45 1Co 16:21,22
* 2Co 5:14,15 Ga 5:6 Eph 6:24 1Pe 1:8 1Jo 4:19; 5:1
* :7 Mt 26:33,35 Mr 14:29
- thou knowest.
* :17 2Sa 7:20 2Ki 20:3 Heb 4:13 Re 2:23
* Ps 78:70-72 Jer 3:15; 23:4 Eze 34:2-10,23 Ac 20:28 1Ti 4:15,16
* Heb 13:20 1Pe 2:25; 5:1-4
* Ge 33:13 Isa 40:11 Mt 18:10,11 Lu 22:32 Ro 14:1; 15:1
* 1Co 3:1-3; 8:11 Eph 4:14 Heb 12:12,13 1Pe 2:2
- the second.
* Joh 18:17,25 Mt 26:72
- my sheep.
* Joh 10:11-16,26,27 Ps 95:7; 100:3 Zec 13:7 Mt 25:32
* Lu 15:3-7; 19:10 Ac 20:28 Heb 13:20 1Pe 2:25
- the third.
* Joh 13:38; 18:27 Mt 26:73,74 Re 3:19
* 1Ki 17:18 La 3:33 Mt 26:75 Mr 14:72 Lu 22:61,62 2Co 2:4-7
* 2Co 7:8-11 Eph 4:30 1Pe 1:6
* Joh 2:24,25; 16:30; 18:4 Jer 17:10 Ac 1:24; 15:8 Re 2:23
- thou knowest that.
* :15 Jos 22:22 1Ch 29:17 Job 31:4-6 Ps 7:8,9; 17:3
* 2Co 1:12
* :15,16; 12:8; 14:15; 15:10 Mt 25:40 2Co 8:8,9
* 2Pe 1:12-15; 3:1 1Jo 3:16-24 3Jo 1:7,8
* Joh 13:36 Ac 12:3,4
* Ac 21:11
- thou wouldest not.
* Joh 12:27,28 2Co 5:4
* Php 1:20 1Pe 4:11-14 2Pe 1:14
* :22; 12:26; 13:36,37 Nu 14:24 1Sa 12:20 Mt 10:38; 16:21-25; 19:28
* Mr 8:33-38 Lu 9:22-26
* :7,24; 20:2
* Joh 13:23-26; 20:2
* Mt 24:3,4 Lu 13:23,24 Ac 1:6,7
* Mt 16:27,28; 24:3,27,44; 25:31 Mr 9:1 1Co 4:5; 11:26 Re 1:7
* Re 2:25; 3:11; 22:7,20
* De 29:29 Job 28:28; 33:13 Da 4:35
- we know.
* Joh 19:35 1Jo 1:1,2; 5:6 3Jo 1:12
* Joh 20:30,31 Job 26:14 Ps 40:5; 71:15 Ec 12:12 Mt 11:5
* Ac 10:38; 20:35 Heb 11:32
- that even.
This is a very strong eastern expression to represent the
number of miracles which Jesus wrought. But however strong
and strange it may appear to us of the western world, we find
sacred and other authors using hyperboles of the like kind and
signification. See Nu. 33 13:33; De 1:28; Da. 11 4:11; Ec. 15 14:15.
Basnage gives a very similar hyperbole taken from the Jewish
writers, in which Jochanan is said to have 'composed such a
great number of precepts and lessons, that if the heavens were
paper, and all the trees of the forest so many pens, and all
the children of men so many scribes, they would not suffice to
write all his lessons.'
* Am 7:10 Mt 19:24
CONCLUDING REMARKS ON JOHN'S GOSPEL.
John, who, according to the unanimous testimony of the ancient
fathers and ecclesiastical writers, was the author of this
Gospel, was the son of Zebedee, a fisherman of Bethsaida, by
Salome his wife, (compare Mat. 2 10:2, with Mat. 55 27:55,56 and
Mar. 40 15:40,) and brother of James the elder, whom 'Herod killed
with the sword,' (Ac. 2 12:2.) Theophylact says that Salome was
the daughter of Joseph, the husband of Mary, by a former wife;
and that consequently she was our Lord's sister, and John was
his nephew. He followed the occupation of his father till his
call to the apostleship, (Mat. 21 4:21,22, Mar. 19 1:19, 20, Lu.
1 5:1-10,) which is supposed to have been when he was about
twenty five years of age; after which he was a constant
eye-witness of our Lord's labors, journeyings, discourses,
miracles, passion, crucifixion, resurrection, and ascension.
After the ascension of our Lord he returned with the other
apostles to Jerusalem, and with the rest partook of the
outpouring of the Holy Spirit on the day of Pentecost, by which
he was eminently qualified for the office of an Evangelist and
Apostle. After the death of Mary, the mother of Christ, which
is supposed to have taken place about fifteen years after the
crucifixion, and probably after the council held in Jerusalem
about A.D. 49 or 50, (Ac. 15.,) at which he was present, he is
said by ecclesiastical writers to have proceeded to Asia Minor,
where he formed and presided over seven churches in as many
cities, but chiefly resided at Ephesus. Thence he was banished
by the emperor Domitian, in the fifteenth year of his reign,
A.D. 95, to the isle of Patmos in the Aegean sea, where he wrote
the Apocalypse, (Re. i.9.) On the accession of Nerva the
following year, he was recalled from exile and returned to
Ephesus, where he wrote his Gospel and Epistles, and died in the
hundredth year of his age, about A.D. 100, and in the third year
of the emperor Trajan. It is generally believed that John
was the youngest of the twelve apostles, and that he survived
all the rest. Jerome, in his comment on Gal. VI., says that he
continued preaching when so enfeebled with age as to be obliged
to be carried into the assembly; and that, not being able to
deliver any long discourse, his custom was to say in every
meeting, My dear children, love one another. The general
current of ancient writers declares that the apostle wrote his
Gospel at an advanced period of life, with which the internal
evidence perfectly agrees; and we may safely refer it, with
Chrysostom, Epiphanius, Mill, Le Clerc, and others, to the year
97. The design of John in writing his Gospel is said by
some to have been to supply those important events which the
other Evangelists had omitted, and to refute the notions of the
Cerinthians and Nicolaitans, or according to others, to refute
the heresy of the Gnostics and Sabians. But, though many parts
of his Gospel may be successfully quoted against the strange
doctrines held by those sects, yet the apostle had evidently a
more general end in view than the confutation of their heresies.
His own words sufficiently inform us of his motive and design in
writing this Gospel: 'These things are written that ye might
believe that Jesus is the Christ, the Son of God; and that
believing, ye might have life through his name.' (ch. 31 20:31.)
Learned men are not wholly agreed concerning the language in
which this Gospel was originally written. Salmasius, Grotius,
and other writers, have imagined that John wrote it in his
own native tongue, the Aramean or Syriac, and that it was
afterwards translated into Greek. This opinion is not supported
by any strong arguments, and is contradicted by the unanimous
voice of antiquity, which affirms that he wrote it in Greek,
which is the general and most probable opinion. The style of
this Gospel indicates a great want of those advantages which
result from a learned education; but this defect is amply
compensated by the unexampled simplicity with which he expresses
the sublimest truths. One thing very remarkable is an attempt
to impress important truths more strongly on the minds of his
readers, by employing in the expression of them both an
affirmative proposition and a negative. It is manifestly not
without design that he commonly passes over those passages of
our Lord's history and teaching which had been treated at large
by other Evangelists, or if he touches them at all, he touches
them but slightly, whilst he records many miracles which had
been overlooked by the rest, and expatiates on the sublime
doctrines of the pre-existence, the divinity, and the
incarnation of the Word, the great ends of His mission, and the
blessings of His purchase.
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