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  • Treasury of Scripture Knowledge -
    JOHN 21

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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.
    
    
    VERSE 1
    - these.
       * Joh 20:19-29
    - Jesus.
       * Mt 26:32; 28:7,16 Mr 16:7
    - the sea.
       * Joh 6:1,23
    
    
    VERSE 2 
     - Thomas.
       * Joh 20:28
    - Nathanael.
       * Joh 1:45-51
    - Cana.
       * Joh 2:1,11; 4:46 Jos 19:28
    - Kanah. the sons.
       * Mt 4:21,22
    
    
    VERSE 3 
     - 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
    
    
    VERSE 4 
     - but.
       * Joh 20:14 Mr 16:12 Lu 24:15,16,31
    
    
    VERSE 5 
     - Children.  or, Sirs.
       * 1Jo 2:13,18 *Gr:
    - have.
       * Ps 37:3 Lu 24:41-43 Php 4:11-13,19 Heb 13:5
    
    
    VERSE 6 
     - Cast.
       * 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
    
    
    VERSE 7 
     - 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
    - when.
       * 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.
    
    - naked.
      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
      upper garments.
    
    
    VERSE 8 
     - cubits.
       * De 3:11
    
    
    VERSE 9 
     - they saw.
       * 1Ki 19:5,6 Mt 4:11 Mr 8:3 Lu 12:29-31
    
    VERSE 10
    
    
    VERSE 11 
     - and for.
       * Lu 5:6-8 Ac 2:41
    
    
    VERSE 12 
     - Come.
       * Ac 10:41
    - dine.
      The word [ariston <712>,] like prandere, was used for any meat
      taken before the coena, or supper.
    
    - dare.
       * Joh 4:27; 16:19 Ge 32:29,30 Mr 9:32 Lu 9:45
    
    VERSE 13
        * Lu 24:42,43 Ac 10:41
    
    
    VERSE 14 
     - 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
      together.
    
       * Joh 20:19,26
    
    
    VERSE 15 
     - son.
       * :16,17; 1:42
    - Jona.
       * 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
    - more.
       * :7 Mt 26:33,35 Mr 14:29
    - thou knowest.
       * :17 2Sa 7:20 2Ki 20:3 Heb 4:13 Re 2:23
    - Feed.
       * 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
    - lambs.
       * 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
    
    
    VERSE 16 
     - 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
    
    
    VERSE 17 
     - the third.
       * Joh 13:38; 18:27 Mt 26:73,74 Re 3:19
    - grieved.
       * 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
    - Lord.
       * 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
    - Feed.
       * :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
    
    
    VERSE 18 
     - but.
       * Joh 13:36 Ac 12:3,4
    - another.
       * Ac 21:11
    - thou wouldest not.
       * Joh 12:27,28 2Co 5:4
    
    
    VERSE 19 
     - by.
       * Php 1:20 1Pe 4:11-14 2Pe 1:14
    - Follow.
       * :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
    
    
    VERSE 20 
     - seeth.
       * :7,24; 20:2
    - which.
       * Joh 13:23-26; 20:2
    
    
    VERSE 21 
     - Lord.
       * Mt 24:3,4 Lu 13:23,24 Ac 1:6,7
    
    
    VERSE 22 
     - If.
       * 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
    - follow.
       * :19
    
    
    VERSE 23 
     - what.
       * De 29:29 Job 28:28; 33:13 Da 4:35
    
    
    VERSE 24 
     - we know.
       * Joh 19:35 1Jo 1:1,2; 5:6 3Jo 1:12
    
    
    VERSE 25 
     - there.
       * 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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