being manifested to his afflicted people will produce sweet changes and heaps of mercies and wonders to them and for them for beside his coming to them in a miraculous way now there are two wonders more one that the storme is calmed as it is Matth. 14.32 and another that they were immediately at land 5. Whatever be the tossings of the Lords people yet none of his purposes toward them shall be made void and their following of commanded duty shall have a good and desired issue for it is not their mercie onely that they get to land any where which yet is a mercie to tempest beaten men who may be driven farre from their course nor doth the contrary winde drive them back to the land from whence they came But the ship was at the land whither they went and so their voyage held good 6. Christ will let his people lose none of their toile wherein they spend themselves as would appear to little purpose But he will make it all up with his presence and when he cometh he will further them as much as trouble hath hindered them for they who were toiled in rowing against a contrary winde are upon his coming immediately at the land c. Verse 22. The day following when the people which stood on the other side of the sea saw that there was none other beat there save that one whereinto his disciples were entred and that Jesus went not with his disciples into the boat but that his disciples were gone away alone 23. Howbeit there came other boats from Tiberias nigh unto the place where they did eate bread after that the Lord had given thanks 24. When the people therefore saw that Jesus was not there neither his disciples they also took shipping and came to Capernaum seeking for Jesus 25. And when they had found him on the other side of the sea they said unto him Rabbi when camest thou hither Followeth unto the end of the Chapter Christs excellent Sermon or conference with his followers some occasions whereof are recorded verse 22 23 24 25. and the Sermon it self with the effects and consequents that followed thereupon in the rest of the Chapter In these verses we have the occasions of this Sermon which also are a further effect of the miracle of the loaves The first whereof is more remote that the multitude who had been miraculously sed knowing that Christ had not gone with his disciples and that there was no other boat there did the next day expect that possibly they would finde him there still on the mountain to which he went But finding him gone as well as the disciples they being provided of other boats as is marked verse 23. do follow and seek him The other occasion of the conference verse 25. is more near that having found him they enter into familiar discourse with him and enquire concerning his getting to that place It is not needful to determine whether they suspected any thing of his miraculous passage Though it be not improbable that they were taught as well as the disciples thereby And one work of Christ in feeding men miraculously may discover more of him and that he can passe over a sea without a boat And they who were on land free of a storme may have a better fight of Christs power then disciples in their perplexity whose judgements and discerning were confounded with tentation and trouble Yea their narrow marking of circumstances that there was no other boat there may import they suspected it by their following him when they found him not there And indeed narrow consideration will discover more of him then sleight observers do ordinarily remark But that which is certainly cleare is that they not finding him there do seek him where his disciples were and providence furnisheth them with boats for their passage From verse 22 23 24. Learn 1. The hot moods and fits of temporaries will not alwayes coole at the first but they may continue very earnest for a while for so did it prove in this people who it seemes stayed all night in the desert place watching for him and are eagerly seeking him the day following They are said to stand on the other side of the sea though the desert near to Bethsaida was on the same side with Capernaum where Christ now was because the nearest way to it was by sea and the disciples had gone that way 2. Such as follow Christ but for a wrong end he will soone be weary of their company and they will lose it for so did it fare with these Jesus was not there but had slipped from among them ere they were aware 3. When Christ is away it is the duty of such as respect him to resolve to follow him on any tearmes And even temporaries will not be put away with every repulse but may seeme for a time to follow the faster for such is their practice here they will go after and seek him though they should leave their families and interests 4. It is great folly and blindnesse in men to do at upon places wherein Christ hath gloriously manifested himself when he is removed thence in the ordinary signes of his presence for so much doth their practice teach they would not stay in that place though famous for a miracle and Christs presence when he is away but do follow him 5. When Christ is withdrawn men will be at a losse where to finde him and to know whither he is gone if they consult with reason for so much do they finde he is not there and yet they cannot when they have considered all circumstances discerne how or whither he is gone See Cant. 5.6 6. Albeit Christ be not alwayes visibly seene in the company of his disciples yet it is safest seeking him where they are for so do they with good successe They saw him not go with his disciples yet they came to Capernaum seeking for Jesus not onely because that was the place of his education but because the disciples went thitherward as it is like they knew when they went away See Cant. 1.7 8. 7. Such as have their heart and eye on Christ resolving to follow him his providence will serve them with means that they may follow him for they who resolve to follow and had no boats are within a while provided as verse 23. And if he do so to hollow-hearted men how much more to others 8. In mentioning the place of the miracle John takes notice that they did eat bread after that the Lord had given thanks to shew 1. That spiritual minds are much taken up with observation of spiritual things even when greatest outward wonders are a working for he passeth the miracle in a word but speaks more fully of that refreshing and edifying thanksgiving 2. Christs way of speaking to his Father in prayer and praise was very ravishing and did take deep impression upon spiritual observers who were witnesses of it Therefore is it now so warmely remembred by John 3.
wrought such a wonder as this Luke 5.5 6. so here again after his resurrection and now they were not able to draw it for the multitude of fishes 5 Christ is not only a God near hand but a God a far off also and can do as much for his people at a distance as when he is nearer hand them for Luke 5. he wrought the like miracle when he was with them now he works this when he is upon the shore and they in the ship 6. Christ did afford this miraculous successe beyond any thing they not only met with but could expect in their ordinary diligence Not to give his people any ground of expecting constantly such allowances in outward things but as to confirme by this as by other proofes that he is true God and to perswade them that his allowances and workings are liberal like himselfe So also to teach his people by this and the like instances that he could wonderfully provide outward things for them if it were for their good As here the Disciples finde they were not able to draw it for the multitude of fishes And this should teach beleevers to rest contented with the ordinary allowances which their wise and al-sufficient Lord carveth out unto them 7. As Christ will not alwaies keep himselfe as a stranger but will be known to his people So he takes pleasure to make himselfe known unto his people by a good turn done for them for at last he makes himselfe known and it is by this miraculous allowance compared with the like miracle Luk. 5. that John knew him 8. Christs working will speak for it selfe and a right discerner will know him by his working though he should never speak one word to tell what he is for Therefore that disciple said it is the Lord though he had not told so much 9. Love to Christ and feeding on the sense of his love will help a Disciple to discern and know him as soon as any for it is that disciple whom Jesus loved who first knew it is the Lord. 10. What ever singular excellency there be in any disciples it floweth not from any thing in themselves but from Christs love to them for it was because he was that disciple whom Jesus loved that it is given him to love and know the Lord. 11. Such as are dignified with any ability to discern Christ ought to be communicative thereof for the good of others for that disciple said unto Peter it is the Lord. Ver. 7. Now when Simon Peter heard that it was the Lord he girt his fishers coat unto him for he was naked and did cast himselfe 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 In the fourth branch of this Narration some particular effects and consequents following upon this manifestation of Christ before his conference with Peter are recorded to v. 14. together with Johns account of the number and order of this manifestation v. 14. The first effect of Christs manifestation is their coming to land to him after they knew it was he Peter waiting for nothing but that he come not naked doth cast himselfe into the sea to come to Christ v. 7. The rest come so fast as they can without neglecting the benefit conferred upon them by Christ Therefore they make hast to come in a little ship which it seems stood beside the other seeing it would come sooner then the greater vessel and do drag the net with fishes after them v. 8. As for Peters coming we are not to conceive that he came walking miraculously on the sea for we are not to multiply miracles needlesly Nor yet that he could wade seeing they were at some distance from the shore and the sea so deep as to carry a ship with all those men and their fishing instruments But that he cast himself into the Sea to come swimming Doctrine 1. A sight of Christ is inviting and alluring and will make these who know him come to him As here they all come when they know him 2. In the Church of Christ and even among Disciples and Apostles there is great variety of tempers and dispositions and endowments Every one hath not alike perfectione in the same degree nor is it to be expected that all will be alike though all may be sincere and approved for here John is most eminent in discerning Christ Peter is most forward in zeal and yet all do willingly come to Christ 3. One Disciple may outstrip another in expressions of forwardnesse and zeal who yet cometh not behinde him either in knowledge or solide love for here John is eminent in knowledge and was a true lover of Christ and yet Peter outstrips him in this expression of affection which flowed partly from his natural disposition and partly from the sense of his late fall 4. The shortest cut will seem far about if a nearer could be had to a soul filled with zeal and desire to be at Christ for so did appear in Peter who could not stay on a ship though he could come but little sooner by swimming 5. Zeal will make a man when he seeth Christ forget and quit all to be at him for Peter waits not upon the draught of fishes but when he heard that it was the Lord he girt his fishers coat to him for he was naked and did cast himselfe into the sea He only stayed that he might not come naked and girt his coat to him that it might not hinder him nor he lose it in swimming 6. To swim through deep seas if it were of blood to be at Christ is a sweet way to a zealous man if it should bring him a moment sooner then another mean for therefore did Peter willingly cast himselfe into the sea 7. Affection unto Christ doth not warrant men needlesly to cast away his benefits or neglect his bountiful providence in outward things providing they omit no diligence to come to Christ for so much doth the practice of the rest of the Disciples teach who indeed came but dragging the net with the fishes And this their carriage is justified both by Christs command v. 10. and Peters own practice v. 11. and albeit both he be commendable in his way and they in theirs and yet in some circumstances they are contrary to other Yet these may be very consistent if we mark these particulars 1. Christ doth approve of all who sincerely endeavour to come to him and who lay no impediments in their own way nor follow their lawfull employments for a by-end albeit all be not alike speedy and forward for both are approved that they come and they also though they come not so soon as Peter because they make no wilfâ—ll delay but take a little ship that they might come the sooner seeing they might hazard in it being not far from land c. And their aime in bringing the net with
them was not so much to enrich themselves as that they might not lose what providence had brought unto them 2. The sincerity and desire of Saints to be at Christ is not to be measured by what at some-time themselves or others attain unto for this was an extraordinary gale of affection in Peter not at all times attained by himselfe and therefore it doth not defame them who follow the ordinary way of expressing affection unto Christ in such cases 3. Some may the more warrantably expresse their affection to Christ by neglecting at some time all other affairs that they have others to do them for them and so they do not miscarry through their laying them by for Peter might the more safely leave all and come to Christ that there were others sufficient to bring the draught to land Otherwise it had not been commendable in him to leave them and it had been their sin if all had done as Peter did Though this also must be added that however men have others to do affairs for them yet that will not warrant them alwaies to neglect a worldly calling if that be their station though at sometimes it may 4. It were safe for us to conjoyne both these practices as pointing out our duty in relation to several times and to make Peters practice of leaving all our rule in extraordinary cases and times and when we are called to forsake all As Peter had some reason to be forward now above the rest because of his foule fall And to make their practice our rule in ordinary cases and so to follow duty and have a care of worldly affairs as they do not sinfully retard us from coming unto Christ 5. In our ordinary walking also the conjoyning of these practices would make compleat Christians to be like Peter in our affections above as no doubt they also were and undervaluing these temporary things about which we must notwithstanding be necessarily taken up and being ready to abandon and forsake them when called so to do as he did And to be like them in our outward carriage conscientiously following duty in obedience to a command Verse 9. Assoone then as they were come to land they saw a fire of coales there and fish laid thereon and bread The next consequent recorded here is his preparation for their dineing with him which they observed when they came to land and which it seems he did by miracle Whence learn 1. Christ can afford wonders on all hands where he is to his people And it is no strange thing where he cometh to see wonders and mercies heaped one upon another for here after a miracle at sea they meet another mercy miraculously provided at land Assoone then as they were come to land they saw a fire of coales there and fish laid thereon and bread 2. Christ delights to prove and manifest his God-head and power in shewing kindenesse and letting out needful favours upon his people for being to prove his God-head he chooseth to give a proofe of it by giving them food which now they needed rather then by any other extraordinary work 3. Christ hath a very tender respect to the meanest necessities of his people to see to the supply thereof Therefore hath he fish and bread ready for them who had been at hard labour all night 4. Albeit Christ binde us to the use of lawful means Yet he hath given abundant proofe that he needs none of our diligence to provide for us but can do it without us that so we may not cease to trust him when either we are debarred from the use of means or they do not succeed with us Therefore albeit he tied them to fishing yet when they come to land he lets them see he can feed them without any of their provision They saw a fire of coals there and fish laid thereon and bread Ver. 10. Jesus saith unto them bring of the fish which we 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 The third consequent recorded is the discovery of the reality and greatnesse of the miracle wrought for them Christ before he dine with them will have the Disciples who had come to him and left net and all so soon as they got it so near the shore as the sea could not take it away to bring of the fishes they had caught which they obeying do finde there were a great many fishes and yet the net not broken as formerly it had been in the like case Luke 5.6 Christs end in bidding bring of the fishes was not chiefly for their present eating seeing he had already provided for them v. 9. though it may be also he allowed this that their tast of the fish as well as the sight of the multitude thereof might confirme and assure them it was a real miracle and the original Word here rendred fish is not against that sense But his chief end was to feed their mindes with a sight of the greatnesse and reality of the miracle before he fed their bodies for so much doth their observation v. 11. point out to us And while this going up to wit into the ship that he might come at the net and drawing the net to land is ascribed unto Peter only it is not to be understood as if he alone did it but he only is mentioned because of his forwardnesse to give obedience as he had been formerly forward to come to Christ Doct. 1. Christ will not be wanting to give evidence how well he approves of his peoples following of a lawful calling and that they have a care of their outward enjoyments in their own place for here his command justifieth them who brought the net along with them v. 8. in that when all have left it as well as Peter he bids them bring of the fish And Peter by his obedience to the command doth also clear that he accounted it no cause of reproach that they left it out formerly as he did 2. Christ is a great esteemer of peoples diligence and using of means and of his goodnesse will ascribe all that he doth for them to their diligence that so they may be encouraged not to conceit of it but to continue in it for albeit he gave them these fish by miracle yet in regard of their casting out the net and dragging it to land he ascribes it all to them Bring of the fish which ye have now caught 3. When Disciples have seen much of Christ in his working they need yet a more particular observation thereof that they may see and consider his glory more distinctly and they may be affected of new with it and it may take more deep impression in their mindes Therefore albeit they had seen and known Christ already by this miracle v. 6 7. yet for these causes will he have them bring of the fish that
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
concerning his suffering who gave out himselfe to be the Messiah ver 34. Christ doth presse upon them to emprove the present opportunity of his presence and then closeth the conference by departing from them verse 35 36. In these verses we have the first particular in this part of the Chapter and an occasion of the ensuing purpose which is the desire of some strangers to see Christ Wherein we may consider 1. The persons who propound this desire They are certain Greekes that came up to worship We finde indeed that the Jewes who were born and bred among the Greekes are called Grecians or Grecists Acts 6.7 and 9.29 because they lived among them and used the Greek language yea and made most use of the Greek translation of the Old Testament But these seem not to have been of that sort for the designation is different in the Original from that which is used Acts 6. and 9. And therefore it appears rather that these were devout Gentiles who embracing the true Religion did come up at solemne times to worship at Jerusalem And albeit the natural Greeks or posterity of Javan were but a small part of the heathen nations and possibly these were none of them Yet it is not unusual in the New Testament to comprehend all or the most part of Nations that were not Jewes under the name of Greeks Rom. 1.16 and 10.12 Gal. 3.28 And that because the Grecian Empire had before that time extended it selfe far and so gave a name to the subjects of their dominion And withal the Greek language being generally in use in these countries and some Greeks being incorporate with them it is nothing strange they be so designed Consider 2. Their desire which is that they may see Jesus It is not needful to determine whether they had already seen him in the throng and now would be more familiarly acquainted with him But it is clear from Christs answer and entertaining of this motion that their desire did slow from curiosity and as they came not to Jerusalem for this cause so they minde no more but to see him Consider 3. The way of propounding their desire and how it comes to be propounded unto Christ They do very respectively propound the matter unto Philip and he doth consult with Andrew and then both of them present it unto Christ Whatever may be commendable in this procedure as that they make acquaintance with Christ by means of his Apostles and that Philip makes a stand in the matter till he get further advice because these were Gentiles who had been excluded in their first commission Matth. 10.5 Yet Christs strange doctrine on this proposition intimateth that he did not relish it well I shall not determine that they used this mean to get a meeting with Christ in private as not desiring to be seen owning him against whom the Rulers had such indignation Chap. 11.57 But this is clear enough that they in propounding the disciples in entertaining it keep too great a state in it as if accesse into Christ were not easie Doctrine 1. Albeit it pleased the Lord till the fulnesse of time to give up all Nations and did only choose the Nation of Israel to be his peculiar people Yet it pleased him even then to bring in some strangers as the first fruits till the fulnesse of the Gentiles should be brought in and the portition wall be taken away for there were certain Greekes among them at the feast And in dedicating of the Temple a roome was left for these 1 Kings 8.41 42 43. 2. Whatever the Lord conferre upon his people in their private and secret worship yet it is their duty not to be content therewith nor can they prove that it is sound and sincere unlesse they do also frequent publike Ordinances where they may be had were it at a great distance for these Greeks came up to worship at the feast though possibly they lived far off some of them Though there was somewhat typical in these feasts yet they were also solemne parts of the Jewish worship And their frequenting thereof at the Lords command will condemne them who are not put to such pains and yet prove negligent 3. Christ when he is known in any measure will be thought a desireable sight Therefore they would see Jesus 4. Such as would make acquaintance with Christ ought not to neglect the ordinary means or to make use of his servants for in so far they were right in that they came to Philip and desired him saying Sir we would see Jesus We need not conceive that they came to Philip upon any particular acquaintance because he was of Bethsaida of Galilee which lay nearer the confines of the Land But because they met first with him And they call him Sir though a fisherman as being the civil compellation of these times given even to mean persons Joh. 20 15. 5. Many even of them who make much noise of desiring to see Christ may yet be driven so to do out of meer curiosity and for carnal respects for such was their desire here to see Jesus and but to see and gaze on him who had been made so famous in the late triumph 6. It is the duty of disciples to make mens acquaintance with Christ for whatever was their fault in not taxing what was amisse or in their own way yet it was no fault but their duty to make up the acquaintance 7. It is a great mistake and an injury done to Christ to think that he will keep a state and distance from sinners who sincerely seek him And his servants do but an ill office when they foment such apprehensions for whatever they deserved yet they mistake Christ when they thought he was like a King who could not be come unto but by some of his courtiers and favorits whereas many needy sinners did come to him immediatly and Philip finding strangers take notice of him doth sinne in making such a businesse of state of it as might confirme them in this opinion 8. Christs Court would be but ill guided if any though even disciples did guide it but himselfe Men would readily befriend them who are not so welcome and would neglect the needy and might point out Christ as more strange then indeed he is for here the disciples who sleighted little children and the woman of Canaan now when they think their Master is like to be esteemed of among strangers they are foot and hand for them though they were nothing so sincere and they do by consulting one with another bear these strangers in hand that it was not easie to finde accesse to him that so they may admire him the more Ver. 23. And Jesus answered them saying The houre is come that the Son of man should be glorified Followeth to ver 27. the second particular in this part of the Chapter containing Christs answer to this proposition wherein 1. in this verse Sleighting their curious desire and tacitely reprehending the Disciples
communicates with the Father being in and with the Father and rejoycing alway before him as the Son of his bosome John 1.1 18. Prov. 8.30 5. It pleased the glorious Son of God in obedience to the Father to humble himselfe and obscure the glory of his Godhead that he might be like his brethren and a sit Mediator for sympathy and suffering and that he might engage his life and glory for redeeming of the Elect and lay by his robes of Majesty not to be reassumed till he gave a good account of that work for here he humbles himselfe to have his glory to seek from the Father in respect of his person God-man upon the performance of what was entrusted to him I have finished the work c. v. 4. And now glorifie me saith he 6. Christ did so faithfully discharge his trust and perfected the woâ—k of our Râ—demption as the Father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the Father in glory and Majesty for now he hâ—th so finished the work as he may seek to be glorified as he is So that beleevers may be as sure that all things necessary for their Râ—demption are done as it is sure that Christ is glorified And as by the incarnation of the Son of God his Godhead is brought near unto us and he sitted with these humane affections and sinlesse passions sutable to what we needed of him and to a surety and high Priest So by the uniting of his humanity to his Godhead in one person and the exaltation thereof unto that height of glory he is elevated above all such weaknesses of mutability and emptinesse which do accompany and usually corrupt these affections and passions and render them uselesse and uncomfortable in these who are but mere men Verse 6. I have manifested thy Name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word 7. Now they have known that all things whatsoever thou hast given me are of thee Followeth to v. 20. the second part of the Chapter wherein Christ prayeth for his eleven disciples Wherein albeit some things be peculiaâ— to them yet several grounds of the petitions and the petitions themselves are common to them not only with Ministers but with all the Elect to be converted by the Apostles Ministry either mediatly or immediatly And so they may in this part of the prayer be looked on as representing the whole Ministry and Church and the purpose as much one in substance with the following part of the Chapter Only Christ for the full encouragement of his followers of all sorts would first pray somewhat for the Apostles expressely lest they should think they were lost among the bulk of professour And would have somewhat expressely for all beleevers in all ages that they might not think they were forgotten by him and only his disciples cared for in this his solemne prayer to the Father In the first branch of this part of the Chapter Christ describes these whom he prayeth for and giveth an account of his diligence about them and successe with them Whereby he not only giveth a notable instance of his fidelity which he had asserted v. 4. but doth also recommend them to the Fathers care and love and that the petitions put up for them may be answered This description and account is propounded in these verses which may be taken up in this order That for interest these for whom he prayeth were the Fathers by eternal election and committed to his care and trust to purchase apply and promove their happiness And for the matter of diligence and successe He had in discharge of his trust taken them in teaching and revealed the Father unto them which being don in subâ—erviency to his eternal purpose of Election had so succeeded as they had kept the Fathers Word and acknowledged Christ to have received his authority commission furniture and doctrine from the Father And so Christ gives a fair account of his bringing in of the Elect in that he had converted the Apostles who were to be his instruments in converting of the rest throughout the world And layeth a ground of confidence to be heard in their behalfe taken from Gods eternal interest in them and their converted estate Whence learn 1. It doth commend the love of God toward fallen men that fallen Angels being cast off without hope of recovery they are admitted to the hope of Redemption and restitution after their fall for this great trust of Christ is discharged toward men See Heb. 2.16 2. Christs commission extends not to all the world but to some in it only for he gives an account of the men which thou gavest me saith he out of the world even the Apostles and other Elect. 3. Whatever difference there be in Gods eternal purpose or wrought by Christs grace in these committed to him Yet Gods love and Christs grace findes them in the same condition with others till the difference be made for they are given out of the world 4. All these of whom Christ takes special care are the Fathers by a peculiar interest as being appropriate for him in his eternal purpose of Election for thine they were saith he Not as all other things are but elected by him to be his peculiar people 5. The Elect being the Fathers property are not entrusted with that happinesse intended and to be conferred upon them But are given over to Christ and committed to him in the covenant of Redemption that he may die to satisfie justice and obtain eternal Redemption for them and may apply his purchase in converting them and preserving them and their furniture till they come to obtain everlasting life for Thine they were and thou gavest them me Not only to the Apostleship of which v. 12. but entrusted to him with all the Elect in that paction betwixt the Father and the Son of which Chap. 6.37 39. So that they who are under his charge may be sure considering his infinite sufficiency for it and his fidelity to the Father who hath entrusted him 6. The first visible evidence of election and of mens being committed to Christs trust breaks forth in the work of conversion for upon these two it followeth and they have kept thy Word This is not only Christs charge to see it done but the Fathers also who engageth to draw Christs purchase unto him Joh 6.44 So that conversion is a fruit of Gods eternal love land of Christs taking charge of us both which we may look back and read when we finde that change wrought See Acts 13.48 7. True and effectual conversion is wrought by the Word of God as the instrument So that any change wrought by another mean will not avail nor is there any hope of them who contemne the Word let them have what other means they will for I have manifested thy Name and they have kept thy word See
is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods
concerning the person of the Messiah and the way of obtaining salvation through him 3. John doth omit the writing of these signes and tells of it not to give occasion of slandering the Scriptures as imperfect nor to curious men to enquire after them and obtrude them upon the Church For what he omits is not points of doctrine but only particular signes of the same nature and kinde with these recorded and what he records is sufficient to salvation in so far as miracles are props to faith as he cleareth v. 31. Beside How shall any know infallibly that the miracles they alledge to be Christs are truly such seeing the Word doth not point them out particularly And if any think Scripture is imperfect because it hath not all these signes how can they assert they have indeed marked all seeing they are many and innumerable chap 21.25 and so by their own principles the Church shall be at a losse still 4. Albeit these recorded by John be sufficient for the ends recorded by him yet we are not to think that Christs doing of these he omitted was uselesse though it was not needful he should write them for not only was it necessary for the time that they should be multiplied to confirme the doubting disciples in the faith of his Resurrection but it is needful for us to know he did so many though we know not in particular what they were Doct. 1. It speaks out Christs great praise and glory that beside the many glorious acts recorded to be done by him particularly after his Resurrection we may be perswaded that he did many more and that he is one whose glorious acts it were an endlesse task to publish for this end and that we may have high thoughts of Christ doth John record that many other signes truly did Jesus in presence of his disciples which are not written in this book And this speaks his praise more then if John had recorded many more particulars 2. The Lord would have his people not doating too much on signes and miracles which are only extraordinary and remote props of faith but would have them acquiescing in what he works or records of these Therefore doth John omit the Narration of many particulars which the disciples saw to the Church in after-ages that they might learn not to rest much on these but to fasten upon the Word which is sufficiently confirmed by what is recorded 3. The Scriptures are not intended mainly for recording multitudes of signes and miracles for the satisfaction of curiosity or which might induce idle men to reade them for recreation or putting oft time But the great scope of the Scriptures is to direct men how to know Christ and save their own soul Therefore John doth omit these signes enough being recorded in subserviency to the great end of the Scriptures that ye might beleeve c. And this should be the trial how we reade Scriptures and how we profit thereby 4. No imperfection can be fastened upon Scripture in matters of faith or necessary to salvation nay nor in affording sufficient signes for confirming the doctrine held out therein even albeit it be clear that particular things done by Christ are not recorded therein for John grants this and yet asserts the perfection of the Scriptures But these are written that ye might beleeve c. See 2 Tim 3.16 17. 5. The great scope of the Scripture is in the first place to direct us to know and take up Christ rightly who is the kernel and marrow of all the Scriptures to whom the law and all the Prophets bear witnesse and who is the great subject of the Gospel for so is here held out These things are written that ye might beleeve that Jesus is the Christ c. 6. Christ is only savingly known and taken up by faith there is no coming to the treasures of the Scriptures nor to study him in them but by faith and no respective beside will be transparent for These things are written that ye might beleeve c. 7. The great point concerning Christ to be known and beleeved from the Scriptures is That Jesus the Son of Mary is the only promised Messiah and anointed of the Father He in whom all the law types and shaddows are accomplished and in whom the promises are Yea and Amen And That the same Jesus is also in unity of person the Son of God by eternal generation one in essence and equal in power and glory with the Father for this is the great point to b beeleeved that Jesus is the Christ the Sonne of God which is a large and needful study 8. The Scriptures are also written to point out that there is an eternal life only worthy of the name of life and which otherwise is hid from the world 2 Tim. 1.10 And to point out how this life may be attained for so is held out in the next place as his end of writing that ye might have life 9. The Scriptures do point out no way of attaining salvation but only through faith in Christ and that in his name or as he hath revealed himselfe And it doth hold out the way and due order wherein sinners ought to flee to him and how they ought to abide in him and doth promise eternal life to all who do so for the subject and doctrine of the Scriptures is that beleeving ye might have life through his name See Acts 4.12 10. As it is a part of our way to heaven to be found in the faith and knowledge of Christ So a right knowledge of him as he is revealed in the Scriptures and hath confirmed and evidenced the same by his miracles is a special mean to excite men to seek after him and salvation through him and to encourage them to rely on him for attaining of salvation Therefore is the one subjoyned as following on the other that beleeving Jesus to be Christ the Son of God as the Word holdeth out and he hath made good by these signes they will seek life with him and through him and will be encouraged to beleeve that they shall have life through his name CHAP. XXI THis Chapter contains beside the conclusion of the whole Book a Narration of a new appearing and manifestation of Christ unto seven Disciples with what followed thereupon Which being summarily propounded ver 1. is prosecute at large in the rest of the Chapter And namely That they going a fishing but without successe v. 2 3. Christ appears to them in the morning and conferreth with them unknown v. 4 5. That he afterward makes himselfe known by a miraculous draught of fishes afforded them v. 6 7. Upon which they come to land to him v 7 8. where they see his preparation for their dinner v. 9. are led to take notice of the greatnesse of the miracle wrought for them v. 10 11. and dine with him exceedingly reverencing him v. 12 13. and this is marked to be the third time he had appeared to them
they may look again and more distinctly and narrowly upon the miracle 4. To be taken up with the serious and distinct observation of Christs working is more useful and refreshful to right discerners then to enjoy his bodily presence and then bodily refreshment to hungry men Therefore now when they are in Christs company and are going to dine who it seems had fasted long yet Christ sent them away for a time from himselfe and from their meat to go observe the miracle Bring of the fish which ye have now caught 5. True love which draws disciples to hasten to be at Christ will also make them prompt and nimble in obeying his commands for as Peter was eminent in his hast to be at Christ so now he is noted as eminent in going about what is enjoyned and therefore he is only named Simon Peter went up and drew the net to land 6. As affection to Christ will elevate disciples mindes above the world and the things of it so in their following of a calling the chief and greatest beauty that they will see in it is that Christ hath commanded it and therefore they will follow it but with their heart above it for so much may we learn from this practice of Peter conjoyned with his former practice v. 7. In the first he gave proof how far his heart was above these things and here he gives proof how beautiful that service is when commanded by Christ 7. Most strict observation and enquiry about Christs working will never diminish his glory but will contribute to set out more distinctly the greatnesse of his power and liberality for before they only found the net full so that they could not draw it v 6. now they finde distinctly that it was full of great fishes and not of other trash which might have fallen into the net and particularly that there were an hundred and fifty and three 8. The more distinctly men do consider Christs works they will only finde them the more wonderful but they will finde a wonder in a wonder in them for beside the great number of fish it is marked as a new wonder and for all there were so many yet was not the net broken as it had been in the like case formerly Luke 5.6 though the Original word being the same here and there doth evidence that it was a net of the same kinde Only it is to be marked that as there the greatnesse of the miracle is pointed out by the breaking of the net so here it is amplified from this new wonder that the net brake not to teach us that Christ manifests his power sometime one way and sometime another as he pleaseth and that he will not be limited by us in the way of his working Verse 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 likewise The fourth Consequent recorded is his inviting them to dine with their going about it betwixt which there is interlaced the Disciples reverencing of him who albeit they had yet some scruples concering all this his shewing of himself which his speaking to them and assuring them that it was he would easily have removed Yet being perswaded they were but groundlesse scruples and that indeed it was the Lord they do so reverence him as they are ashamed to trouble him with such questions Whence learn 1. Christ is very tender even of the bodies of his people and alloweth not pampering but that they should have a sober and moderate care of them as being the Tabernacles of his own Spirit Therefore is he the first motioner of their refreshing their bodies Jesus saith unto them Come and dine and albeit he suspended their dinner till they had secured their purchase and had observed their miracle v. 14 11. yet now he will conferre none with them till they had dined v. 15. 2. Albeit it be not expresly said here that Christ did eat with them as it is Luke 24.42 43. yet it is implied in this invitation not go but Come and dine not that he needed meat now but thereby he would confirme the truth of his Resurrection And as by the former miracle he proved himself true God so by this he would prove that he was true man still and so doth teach us That our exalted High Priest continueth our Kinsman and bone of our bone and flesh of our flesh still and that he was going in our nature to take possession for us in heaven 3. Albeit also it be not expressed that he blessed the meat or gave thanks yet it is to be understood as his ordinary practice not only before chap. 6.11 but even since his Resurrection Luke 24.30 35. Only it is clear here that he giveth it still to teach us that our daily bread and the blessing thereof cometh from him and is to be sought from him continually 4. Weak beleevers will not get their doubts and scruples soon overcome even when they know they are wrong for they knew it was the Lord and yet they had some doubts which would have put them to enquire who art thou 5. Christ is so condescending as to judge of his people by their better part and to account them knowers and beleevers who yet have some ignorance and doubtings providing they approve not thereof for so doth John record them as knowing that it was the Lord though they had these doubts 6. Albeit the best way to refute and remove the meanest doubt be to lay it before Christ yet it is a commendable duty and a testimony of reverence to Christ when these who get many proofes of his love are ashamed to own their unbelief or to bring it out as a real doubt when it assaults them but do either suppresse it or complain of it as unreasonable for knowing that it was the Lord none of the disciples durst ask him Who art thou They are ashamed to own it as a real doubt but do suppresse it And indeed however they might have complained of it as their weaknesse unto Christ yet it had been their sin to have given any consent or way unto it as this question would import they had Verse 14. This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Unto this breach of the Narration John subjoynes a remark of the number and order of this appearing of Christ unto them and that it was the third in order since his Resurrection the other two being recorded chap. 19.20 26. Only it is to be understood that John is here speaking of his more publick appearings to all or many of his disciples together Otherwise before this he had appeared oftner to Mary to Peter the disciples going to Emmans and the women Doct. 1. Christ hath abundantly proven the truth of his Resurrection his shewing himself frequently to his disciples