Verse-by-Verse Bible Commentary
John 21:17

Clarke's Commentary

Verse John 21:17. Peter was grieved — Fearing, says St. Chrysostom, lest Christ saw something in his heart which he saw not himself, and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial.

Bridgeway Bible Commentary

165. At the Sea of Tiberias (John 21:1-25)

The disciples then returned to Galilee to wait for Jesus as they had been instructed (see Matthew 26:32; Matthew 28:10). Seven of them had spent an unsuccessful night fishing on Lake Galilee (the Sea of Tiberias) when Jesus appeared at the shore. He called out some directions to them, and although they did not recognize him they did as he said. As a result they caught a large number of fish (John 21:1-6).

No doubt some of the disciples recalled a similar incident years earlier, and this may have led John to recognize the person on the shore as Jesus (cf. Luke 5:1-11). The disciples were reminded again of the authority of Jesus and their dependence on him (John 21:7-9). They were reminded also of his care for them, as he prepared and served them breakfast (John 21:10-14).

Peter had once boasted that he loved Jesus more than the other disciples did, and that although they might fail him, he would not (see Mark 14:29). Yet three times he publicly disowned Jesus. Three times, therefore, he was asked publicly if he loved Jesus, as a reminder to him of the danger of over-confidence. Jesus’ public conversation with Peter also showed the others that he had forgiven him. More than that he gave Peter the responsibility to care for his people through the difficult days of the church’s beginning (cf. Luke 22:31-32). As a leader in that early group, receiving the full force of Jewish persecution, Peter would need more love for Jesus than the others (John 21:15-17).

If Peter was to follow Jesus, he would no longer be free to live the independent life of an energetic young fisherman. His life would be one of constant sacrifice and hard work in caring for Jesus’ people. In the end he would be captured and killed on account of his loyalty to Jesus (John 21:18-19; cf. 13:36).

As for John, Jesus refused to give any indication of how his life would end. Some misinterpreted this to mean that John would never die, so John added a note at the end of his book to correct the misunderstanding (John 21:20-23). He also pointed out that he had made no attempt to give a detailed account of the life of Jesus; but what he had given was the testimony of an eye witness, and it was to be believed (John 21:24-25).

Coffman's Commentaries on the Bible

He saith unto him the third time, Simon son of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest 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.

Grievous as this was for Peter, it wiped out all guilt of his denials; and the Saviour's total forgiveness is implicit in the threefold charge to care for the church Jesus came to establish. The external situation associated with this triple confession of love inevitably called to mind the denials. There were three of each; the charcoal fire was at both events; the day was breaking on both occasions; and there had to have been another cockcrow, although the latter is not mentioned.

The Gospel is infinitely richer for this triple confession of Peter's love of Jesus. It explains why Peter was at his usual place in the lead on Pentecost; and it also makes it impossible to assert (intelligently) that this Gospel was written to downgrade Peter, as some have affirmed. The image of Peter that emerges in John is even higher than that in the synoptics.

Barnes' Notes on the Whole Bible

The third time - It is probable that Jesus proposed this question three times because Peter had thrice denied him. Thus he tenderly admonished him of his fault and reminded him of his sin, while he solemnly charged him to be faithful and vigilant in the discharge of the duties of the pastoral office. The reason why the Saviour addressed Peter in this manner was doubtless because he had just denied him - had given a most melancholy instance of the instability and weakness of his faith, and of his liability to fall. As he had thus been prominent in forsaking him, he took this occasion to give to him a special charge, and to secure his future obedience. Hence, he so administered the charge as to remind him of his fault; and he made him so prominent as to show the solicitude of the Saviour that, henceforward, he might not be left to dishonor his high calling. This same charge, in substance, he had on other occasions given to the apostles Matthew 18:18, and there is not the slightest evidence here that Christ intended, as the Papists pretend, to give Peter any special primacy or eminence in the church. The charge to Peter arose, manifestly, from his prominent and melancholy act in denying him, and was the kind and tender means used by a faithful Saviour to keep him from similar acts in the future dangers and trials of life. It is worthy of remark that the admonition was effectual. Henceforward, Peter was one of the most firm and unwavering of all the apostles, and thus fully justified the appellation of a rock, which the Saviour by anticipation had given him. See the notes at John 1:42.

Calvin's Commentary on the Bible

17.Peter was grieved. Peter undoubtedly did not perceive the object which Christ had in view, in putting the same question so frequently; and therefore he thinks that he is-in-directly accused, as if he had not answered with sincerity. But we have already showed that the repetition was not superfluous. Besides, Peter was not yet sufficiently aware how deeply the love of Christ must be engraven on the hearts of those who have to struggle against innumerable difficulties. He afterwards learned by long experience, that such a trial had not been made in vain. Those who are to undertake the charge of governing the Church are also taught, in his person, not to examine themselves slightly, but to make a thorough scrutiny what zeal they possess, that they may not shrink or faint in the middle of their course. We are likewise taught, that we ought patiently and mildly to submit, if at any time the Lord subject us to a severe trial; because he has good reasons for doing so, though they are generally unknown to us.

Smith's Bible Commentary

Chapter 21

Now after these things Jesus showed himself again to the disciples at the sea of Tiberias; and this is how it happened. There were together Simon Peter, and Thomas called Didymus [the twin], and Nathanael of Cana in Galilee, and the sons of Zebedee [James and John], and two other [unnamed] disciples. Simon Peter said unto them, I'm going fishing. They said unto him, We'll go with you ( John 21:1-3 ).

Now, here's a classic example of human leadership. Simon was evidently a natural leader, and he said, "I'm going fishing." And they all said, "We'll go with you." In a sense, Simon is going back to the old life. He had been a fisherman before he ever met Jesus. That's the way he made his livelihood, that's the life he knew and no doubt enjoyed. He was fishing when Jesus called him to leave his nets and to follow Him. "And I will make you to become fishers of men." Jesus had told the women to tell the disciples to go up to Galilee, He would meet them up there. And they had, no doubt, come up to the Galilee, but Jesus hadn't shown up yet. Peter, being the impetuous, impatient person that he was, when the Lord didn't show, he said, "Well, I'm going fishing. This is probably all over. It was a great time; it was a marvelous experience, it was an exciting life. But, hey, we can't live forever in memories; we've got to get on with living. I'm going back fishing. I'm going fishing." They said, "Well, we'll go with you." And so, they got into the ship and they fished all night and caught nothing.

But when the morning was now come, Jesus was standing on the shore; but the disciples didn't know it was Jesus. And Jesus said unto them, Did you catch anything? ( John 21:4-5 )

Typical question to ask fishermen.

And they answered him, No. He said unto them, Cast your net on the right side of the ship, and you will find ( John 21:5-6 ).

Notice how sure Jesus is.

They cast therefore, and now they were not able to draw it in for the multitude of fish. And therefore that disciple whom Jesus loved, [John] said unto Peter, It is the Lord. When Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and dove into the sea and swam to shore ( John 21:6-7 ).

They were only about a hundred yards out.

And the other disciples came in a little ship, (for they were only about a hundred yards away,) and they were dragging the net with fishes ( John 21:8 ).

They had fished all night and caught nothing; they weren't going to let this catch go, dragging the net with fish.

And as soon as they were come to land, they saw a fire of coals there, and there were fish laid thereon, and bread. And Jesus said unto them, Bring the fish which you have now caught. And Simon Peter went up and drew the net to land full of great fish, a hundred and fifty-three: and for all there were so many, yet was the net not broken ( John 21:9-11 ).

Now, you remember the last time that Jesus told them to cast the nets on the other side, there were so many fish as they tried to draw them in, the nets began to break. But now, they draw it in, and though there was all of these great fish in it, yet the net was not broken.

Now, why the number one hundred fifty-three? I'll leave Chuck Missler to deal with those issues. It is interesting how that the mystiques always look for some significance in the numbers. And Augustine worked out a formula for the hundred and fifty-thee. And his formula is interesting in that he puts together: ten is the number of something and seven is the number of something, so you get seventeen. And you take all of the numbers from one to seventeen and add them up, and you get a hundred and fifty-three. You can play with numbers all kinds of ways and get all kinds of ideas out of them. But just why a hundred and fifty-three, I personally don't know. And I don't really put much stock into this juggling of numbers, and say, "Now, the real mystery here is..." I leave that for other fellows. I'm just too practical. I just say, "Hey, a hundred and fifty-three, that's interesting! I wonder why they counted them." Someone has suggested that that is the symbolic number of the church.

Now, we do know that there are symbolic numbers; that seven is the number of completion. Seven days in a week, seven notes on the scale. And seven is called the perfect number, the number of completion. Whereas eight is the number of new beginning. Because if you come to a complete seven, then the next note would be the eighth note, but you're beginning a new scale. Or you come to seven days, a complete week; and the eighth day is the beginning of the new week, so you come to a new week. And so, the number of new beginning is the number eight.

Now, significantly because Jesus is a new beginning for men, every name of Jesus in the Greek language, when the numeric value of the letters of the name are totaled, they are always divisible by eight. The Christos, the Curios, the Jesus and all...when you total the numeric value of the letters, they're always divisible by eight. We know that thirteen is the symbolic number for Satan. And all of the names for Satan in the New Testament, when you add the numeric value of the names, they are always divisible by thirteen. There are those who have written some very interesting books on this particular subject. One of them is "Biblical Numerics" by Pannon. And more recently, Jerry Lucas has written one called "Theomatics." But again, I leave it to others to get involved in these number kind of things.

Forty, for instance, is the number of judgment. Twelve is the number of human government. Twelve apostles, the twelve tribes...though there were actually thirteen, but always referred to as twelve tribes...the number of human government. Six is the number of man, imperfection. And the numbers do have a symbolic meaning.

And one-fifty-three, they say, is the symbolic number of the church, which I find to be interesting. That the net was full, and yet it didn't break. Jesus said, "All that the Father hath given Me are Mine. No man can pluck them out of My hand." Now, in the earlier net-breaking thing, you have maybe the evangelism, where you're gathering in all kinds, and you don't hold onto them all. But once they are truly in, no man plucks them out. "The net, yet for its number of great fish, yet it didn't break."

I find it interesting that what they could not all do in their own efforts out in the boat when they tried to pull the net into the boat, Peter was able to do by himself because Jesus told him to do it. Jesus said, "Now go draw the net," and Peter, because Jesus had commanded it, was able to do it by himself though all of them weren't able to do it earlier. The strength of the commands of Jesus. The very fact that He has told me to do it, if I will just endeavor, I can do it. Because He gives me the ability to obey any command that He gives to me. And so, service offered to the Lord. You see, we can sometimes go out and try and do things on our own and are totally unsuccessful. "I'm going fishing." "We'll go with you." Human energy, human effort. They knew how, they knew how to throw the nets. They knew where the fish usually were. But going out on their own, they were totally unsuccessful. Jesus comes along, and He says, "Hey, cast it over on the right side and you'll find." Now their service is directed by the Lord. And notice the difference; when you're doing something that the Lord is directing you to do, rather than just doing something out of your own impulses. Service directed by the Lord is so totally rewarding, you can't even pull in the nets.

And I often, when I go out and talk to people who want to hear about what God has done here at Calvary Chapel, I say to them, "Look, when the nets get so full, you can't pull 'em in any more, you know there's only one reason for it. Like John said, it's the Lord! It's just service directed by God, and it is always fruitful; it's always productive. It's the Lord! It isn't man's genius. It isn't some fancy program that we have. It isn't our great and glorious organ that we paid $500,000 for that has the largest pipes in the world. It isn't our marvelous choirs. It's the Lord!" People have a difficult time understanding this. But it's God-directed service. Jesus is the head of the body, the church, and directing the activities. They are fruitful.

Jesus said unto them, Come and eat. None of the disciples dared to ask him, Who are you? knowing that it was the Lord. Then Jesus came, and he took the bread, and he gave it to them, and the fish likewise ( John 21:12-13 ).

He had done this before, divided bread and fish among them.

Now this is the third time that Jesus showed himself to the disciples, after he was risen from the dead ( John 21:14 ).

So, John records the first three times. Jesus did appear on other occasions after this, but this was the third time in order.

When they were through eating, Jesus said to Simon Peter, Simon, son of Jonas, lovest thou me more than these? ( John 21:15 )

The word love here is agapas. It is a Greek word of deep love used of God's divine love. It is a supreme love. It is a giving love. "Lovest thou Me?" Agapas, divinely, fervently, more than these. What were the "these"? Maybe the one hundred fifty-three fish still flopping in the nets over there. "Do you love Me more than your livelihood? Do you love Me more than the greatest success in your chosen profession? Having the height of success in your chosen field, do you love Me more than that, Peter? How much do you love Me? Do you love Me more than these?"

Or the "these" could be referring to the other disciples whom Peter had avowed that he loved the Lord really more than them in an off-handed way. For Jesus had said to His disciples, "All of you are going to be offended tonight because of Me." And Peter said, "Lord, though they may all be offended, I will never be offended." In essence saying, "Lord, I am more faithful, and I love You more than the others." And Jesus said, "Peter, before the cock crows, you'll deny Me three times." "Impossible, Lord. If they would slay me, I would never deny You." But he did. And Jesus could be recalling that failure when He said, "Peter, lovest thou Me more than these?" And He could be referring to the other disciples there. We don't know the "these" because we weren't there to see what Jesus was looking at, or beckoning or motioning towards.

Peter said,

Yes, Lord; you know that I phileo you ( John 21:15 ).

Now, he did not use Jesus' word for love, but he used another Greek word, which is a word of fondness, or affection. "Lord, you know I am fond of You." Jesus didn't say, "Peter, are you fond of Me?" He said, "Peter, do you love Me...divinely, fervently?" Peter said, "Lord, you know that I am fond of You."

And Jesus said unto him, Feed by lambs ( John 21:15 ).

"You're not to be out here fishing, Peter. I told you to leave your nets and to follow Me. I'll make you to be fishers of men. Now, feed My lambs." The Lord is interested that His lambs be fed. Jeremiah said that, "The Lord will give them in that day pastors after His own heart, who will feed them with knowledge and understanding." That would be the knowledge and understanding of God. When I read that passage in Jeremiah after having been a pastor for many years, I realize my failing. And I repented before God. And I determined from that day on I wanted to be a pastor after God's heart who would feed the flock with the knowledge and the understanding of God. "Feed My lambs," Jesus said. "Do you love Me? Feed My lambs."

The second time Jesus said unto him, Simon, son of Jonas ( John 21:16 ),

Lovest--using the same Greek word as He did before, agapas,

lovest thou me [divinely, fervently]? And he said unto him, Yes, Lord; thou knowest that I phileo you ( John 21:16 ).

I am fond of you, Lord.

And he saith unto him, Feed my sheep ( John 21:16 ).

The word feed here is a different Greek word, and it literally means "to tend my sheep, or to watch over my sheep, to be a shepherd over my sheep, take care of my sheep."

And he said unto him a third time, Simon, son of Jonas, lovest thou me? ( John 21:17 )

And this time Jesus used Peter's word, phileo. "Peter, are you fond of Me?" And Peter was grieved because this third time, Jesus used his word and said, "Are you fond of Me?" It hurt Peter deeply that Jesus had reduce Himself to Peter's level.

God will always meet us on whatever level we will meet Him. But it is tragic when we bring God down to our level, rather than our rising to His level. But God will meet us on whatever level we will meet Him, and He will do His best for us on that level. I'm convinced that we often limit that work of God in our lives, because we won't rise to the level that God wants us to dwell upon.

God made concessions for the children of Israel. God wanted to be their King. He wanted them to be unlike all of the other nations, in that they would not have any visible king; but that the world would know that God ruled over these people. But they didn't want that. They came to Samuel and they said, "Appoint a king over us like the other nations." And Samuel was grieved. And the Lord said unto Samuel, "Don't grieve because they haven't rejected you, they have rejected Me from being king over them. And now, you anoint the one that I will show you to be the king." You see, God is now making a concession. He's coming down to their level. It's sad, though, when we bring God down to our level, rather than rise to His level, because we're not living then on the highest plane. And God would have us to live life in the highest plane. He'd draw us to His level if we would only but do so.

But Jesus came down to Peter's level. "Peter, are you fond of me?" And Peter was grieved because the Lord had to come down to his level. And he said, "Lord, you know all things." Despite what TV preachers say on Channel 40. "And you know that I am fond of You." He wouldn't come up, because he couldn't come up. He would love to, I'm sure. But Peter was always guilty of speaking impulsively and getting rebuked for it.

When Jesus said, "Who do men say that I am?", Peter said, "Well, thou art the Messiah, the Son of the living God." And Jesus said, "Blessed art thou, Simon Bar-Jonah. Flesh and blood did not reveal that unto you, but my Father which is in heaven." And I'm sure Peter puffed up and said, "Hey, fellows, you hear that? Revelation! I'm tuned in! You heard that, didn't you fellows?" And Jesus at that point, began to tell His disciples how that He was going to go to Jerusalem and be turned over to the hands of sinners and they would crucify Him and slay Him. And on the third day, He would rise again. And Peter said, "Oh, Lord, never, never, be that far from you!" And Jesus said, "Get thee behind Me, Satan. You're an offense unto Me. You can't tell the difference between what comes from God and what comes from man." His foot in his mouth, speaking impulsively! "All of you are going to be offended this night because of Me." "Oh, Lord, though they're all offended, I'll never be offended." "Peter, before the cock crows, you'll deny Me three times." "Though they kill me, I'd never deny You." Speaking impulsively, having to eat his words.

Now, Jesus had said, "He that hath My commandments, he it is who loves, agapas, Me." With a divine, fervent love. How is it shown? By keeping His commandments. Peter wasn't keeping His commandments. "I'm going fishing." Jesus didn't say, "Peter, go fishing." He said, "Wait in Galilee. I'll meet you there." He said, "Leave your nets and follow Me." And he was in the very act of disobeying the command of Christ, going back to the nets. And therefore when Jesus said, "Agapas, do you love Me divinely, fervently?" he could not say, "yes," because Jesus would then have said, "Then what are you doing out there in that boat leading these other fellows on this fishing venture when I didn't tell you to?" And Peter knew that he was trapped, and he knew that he couldn't say, "I love you divinely, fervently." And so, he had to use that lesser Greek word, "I'm fond of You," and tragically had to bring Jesus down to that level. And it hurt.

Jesus said, "Feed My sheep!" This is the word feed again. So, you have "feed My lambs, take care of My sheep, and feed My sheep." "Do you love Me?" This is what the Lord would have you to do. This is His command: feed the sheep.

And then He said unto him,

I tell you the truth, when you were young, you girded yourself [you dressed yourself], and you went wherever you wanted: but when you are old, you will stretch forth your hands, and another will gird you, and they'll carry you where you won't want to go. And this Jesus was speaking, signifying by what death he should glorify God ( John 21:18-19 ).

He was telling Peter that He's going to be crucified. "When you were young, you dressed yourself and you went where you wanted, but one of these days others are going to dress you and they're going to take you where you don't want to go." They're going to take you to a cross. And sure enough in years to come, when Peter was in Rome, he was sentenced to die on a cross. And Peter said, "I have one request. Please crucify me upside down; I'm not worthy to die as did my Lord." And he was crucified upside down. But it is interesting to me that Jesus here tells him by what death he's going to die.

And immediately after telling him what death he's going to die, he said, Follow me ( John 21:19 ).

"You can go back fishing, but follow Me. It's going to be tough; it's going to be a cross. You're not going to drive a Rolls Royce. You're not going to live in a fancy mansion. It's not going to be easy, Peter. But follow Me."

Then Peter, turning about, seeing the disciple whom Jesus loved following; ...he said unto him, What about him, Lord? ( John 21:20-21 )

Peter, back in the same old position, speaking out of turn again. "What about him, Lord? What shall this man do?" And Jesus in essence, said, "Peter, that's none of your business. I'm talking to you about you. You worry about yourself. Don't worry about him."

If I should will that he lived until I come again, what difference does that make? ( John 21:22 )

"You just hope, Peter. You're going to be crucified." "Oh, but what about him, Lord?" Jesus said, "Hey look, Peter, you take care of yourself, your relationship with Me. If I will that he should live until I come again, what's that to you? What difference does that make to you?"

You follow me ( John 21:22 ).

Now, the Lord always wants to deal with each of us personally, and that personal relationship with us. The Lord will talk to me and tell me about me, and the Lord will talk to you and tell you about you. I put very little stock in people coming up to me who say, "The Lord told me to tell you..." I wonder when He forgot my number. "What about him, Lord?" "No, Peter, I'm talking about you. It doesn't matter what I've intended for John. You follow me."

Now, because Jesus said, "If I will that he remain till I come," many picked up that statement and misinterpreted it. And they said Jesus said that He was going to come before John died. But John is careful to correct that misunderstanding. And John points out that is not what Jesus said. Jesus only said, "If I will that he should tarry till I come." And so, John seeks to correct that common mistake that had gone out within the early church, "Oh, the Lord is going to come before John dies." John said, "No, no, that's not what He said. He said, 'If I will that he tarry,' but he didn't say he will tarry."

but, If I will that he tarry, what is that to you? ( John 21:23 )

Now John tells us that he knows that the things he is writing are true because he witnessed them himself. And then he goes on to tell us that there are so many other things that actually happened, that could have been related. As he said earlier, "Many other things did Jesus which are not written in this book." And now he says,

There are a lot of other things that happened, and I suppose that if you would write down everything that could be written about Jesus, that the whole world could not contain the books that should be written on the subject ( John 21:25 ).

It's a subject that is so vast that we will never fully comprehend it on this side of eternity. But it is a subject that is so vast, it'll take all eternity to comprehend it. I look forward to eternity as a growing experience, a learning experience. As Paul tell us in Ephesians, "And God, through the ages to come, shall be revealing unto us what is the exceeding richness of His love and grace and mercy towards us in Jesus Christ" ( Ephesians 2:7 ). God's love for you and His mercy towards you is so vast, He's going to take all eternity to reveal its fullness. Throughout the ages to come, we'll be learning of how much God does love us. So, impossible to write it all in a book, or in books. The world isn't big enough to contain the libraries that should be written on the subject of Jesus Christ. It's an ever-enlarging revelation to our own hearts, that work of God's Spirit, that work of God's love in our lives. Shall we pray.

Father, we thank You, for all that You are and all that You've done. We thank You for sending Your Son who died and rose again, and who lives tonight making intercession for us. Lord, bless us we pray, as we learn of Thee and as we learn of Your love. And as we grow in this grace and in the knowledge of our Lord and Savior Jesus Christ. In whose name we pray. Amen.

May the Lord be with you and give you a beautiful week. May you just sense His presence to such an extent that you won't need any kind of an artifact or relic to remind you that the Lord is with you. But may you come to that consciousness and awareness of His presence by the things that He is doing in Your life. May things happen in such a way that you realize, "Ooh, the Lord is here with me." That's always a neat flush when you get that, ooh!...you know? The Lord is here. May you experience that this week, as you walk with Him in an ever-deepening and enriching fellowship through His Holy Spirit. "

Dr. Constable's Expository Notes

B. Jesus’ teachings about motivation for service 21:15-23

Jesus now proceeded to use the miracle that He had just performed as the background for important instruction. John presented Jesus doing this many times in this Gospel. The repetition of this pattern in the epilogue is evidence that the epilogue was an original part of the Gospel. Jesus focused His teaching on Peter, but clearly He wanted all disciples to view Peter as their representative.

Dr. Constable's Expository Notes

Jesus proceeded to ask Peter essentially the same question two more times. Peter gave virtually the same answer each time. Peter felt grief after Jesus’ third question because Jesus asked the same question a third time, which is the reason for Peter’s grief that the text gives, not the use of His word for "love." Some commentators suggested that Peter was grieved too because this time Jesus used the word for love that Peter had used (Gr. philo). Morris noted that the original conversation between Jesus and Peter probably took place in Aramaic, so when John translated what they said into Greek he may have been using synonyms for variety rather than to express nuances of difference. [Note: Ibid., p. 770.]

Jesus probably intended that Peter’s threefold profession of love would correspond to, and in a sense counteract, his former threefold denial. Peter had denied his Lord in the presence of witnesses near a charcoal fire three times (John 18:17; John 18:25; John 18:27). Now he affirmed his love for his Lord in the presence of witnesses near a charcoal fire three times. The Great Physician was restoring Peter’s soul.

"There can be little doubt but that the whole scene is meant to show us Peter as completely restored to his position of leadership. . . . It is further worth noting that the one thing about which Jesus questioned Peter prior to commissioning him to tend the flock was love. This is the basic qualification for Christian service. Other qualities may be desirable, but love is completely indispensable (cf. 1 Corinthians 13:1-3)." [Note: Ibid., p. 772.]

Some failures in ministry may bar a believer from serving the Lord in particular ways from then on (cf. 1 Timothy 3:1-13; Titus 1:5-16). Other failures may only require temporary suspension from service until restoration is complete (cf. Acts 15:38; 2 Timothy 4:11). However regardless of one’s failures he or she can always serve the Lord in some capacity (cf. 2 Timothy 2:20-21).

Peter had learned not to make rash professions of great love. Therefore he did not compare his love for Jesus to the love of the other disciples as he had done before. He simply appealed to Jesus’ knowledge of his heart.

Throughout this interchange Jesus consistently referred to the sheep as His sheep, not Peter’s sheep. Moreover Jesus described Peter’s ministry in terms of acts, not in terms of an office. Later Peter wrote to elders urging them to apply these same viewpoints to their pastoral ministry (1 Peter 5:1-4). [Note: C. K. Barrett, Essays on John, pp. 165-66.]

Some Roman Catholic scholars have used this passage to support their view that Peter was the first pope. Some of them do this mainly because in the Old Testament the shepherd was a figure for a kingly ruler (e.g., 2 Samuel 5:2). However other New Testament revelation does not exalt Peter to a place of authoritative rule over other under-shepherds (Acts 20:28; 1 Peter 5:1-4). Matthew 16:13-20 establishes Peter’s role in the founding of the church, but it does not assign him the role of ruling over the other apostles.

Barclay's Daily Study Bible

Chapter 21

THE RISEN LORD ( John 21:1-14 )

21:1-14 After these things Jesus again showed himself to the disciples by the Sea of Tiberias. This was the way in which he showed himself. Simon Peter, and Thomas, who is called Didymus, and Nathanael, who came from Cana in Galilee, and the sons of Zebedee, and two other disciples, were together. Simon Peter said to them: "I am going to fish." They said to him: "We, too, are coming with you." They went out, and went on board the boat, and that night they caught nothing. When early morning had come, Jesus stood on the seashore. But the disciples did not know that it was Jesus. So Jesus said to them: "Lads, have you got any fish?" They answered: "No." He said to them: "Cast your net on the right hand side of the ship, and you will find a catch." So they cast the net, and now they could not haul it in for the great number of the fishes. The disciple whom Jesus loved said to Peter: "It is the Lord." So, when Simon Peter heard that it was the Lord, he put on his tunic (for he was stripped for work) and jumped into the sea. The other disciples came to shore in the boat (for they were not far from the land, only about a hundred yards) dragging the net full of fishes. When they had disembarked on land, they saw a charcoal fire set there, and fish on it, and bread. Jesus said to them: "Bring some of the fish you have just caught." So Simon Peter went on board and hauled the net to land, full of large fishes, one hundred and fifty-three of them; and, although there were so many of them, the net was not broken. Jesus said to them: "come and have breakfast." None of the disciples dared to ask him: "Who are you?" because they knew that it was the Lord. Jesus came and took bread and gave it to them, and he gave them the fish in the same way. This was the third time Jesus showed himself to the disciples after he had been raised from among the dead.

It was certainly someone who knew the fishermen of the Sea of Galilee who wrote this story. Night-time was the best for fishing. W. M. Thomson in The Land and the Book describes night fishing: "There are certain kinds of fishing always carried on at night. It is a beautiful sight. With blazing torch, the boat glides over the flashing sea, and the men stand gazing keenly into it until their prey is sighted, when, quick as lightning, they fling their net or fly their spear; and often you see the tired fishermen come sullenly into harbour in the morning, having toiled all night in vain."

The catch here is not described as a miracle, and it is not meant to be taken as one. The description is of something which still frequently happens on the lake. Remember that the boat was only about a hundred yards from land. H. V. Morton describes how he saw two men fishing on the shores of the lake. One had waded out from the shore and was casting a bell net into the water. "But time after time the net came up empty. It was a beautiful sight to see him casting. Each time the neatly folded net belled out in the air and fell so precisely on the water that the small lead weights hit the lake at the same moment making a thin circular splash. While he was waiting for another cast, Abdul shouted to him from the bank to fling to the left, which he instantly did. This time he was successful.... Then he drew up the net and we could see the fish struggling in it.... It happens very often that the man with the hand-net must rely on the advice of someone on shore, who tells him to cast either to the left or the right, because in the clear water he can often see a shoal of fish invisible to the man in the water." Jesus was acting as guide to his fishermen friends, just as people still do today.

It may be that it was because it was the grey dark that they did not recognize Jesus. But the eyes of the disciple whom Jesus loved were sharp. He knew it was the Lord; and when Peter realized who it was he leaped into the water. He was not actually naked. He was girt with a loin cloth as the fisher always was when he plied his trade. Now it was the Jewish law that to offer greeting was a religious act, and to carry out a religious act a man must be clothed; so Peter, before he set out to come to Jesus, put on his fisherman's tunic, for he wished to be the first to greet his Lord.

THE REALITY OF THE RESURRECTION ( John 21:1-14 continued)

Now we come to the first great reason why this strange chapter was added to the already finished gospel. It was to demonstrate once and for all the reality of the Resurrection. There were many who said that the appearances of the Risen Christ were nothing more than visions which the disciples had. Many would admit the reality of the visions but insist that they were still only visions. Some would go further and say that they were not visions but hallucinations. The gospels go far out of their way to insist that the Risen Christ was not a vision, not an hallucination, not even a spirit, but a real person. They insist that the tomb was empty and that the Risen Christ had a real body which still bore the marks of the nails and the spear thrust in his side.

But this story goes a step further. A vision or a spirit would not be likely to point out a shoal of fish to a party of fishermen. A vision or a spirit would not be likely to kindle a charcoal fire on the seashore. A vision or a spirit would not be likely to cook a meal and to share it out. And yet, as this story has it, the Risen Christ did all these things. When John tells how Jesus came back to his disciples when the doors were shut, he says: "He showed them his hands and his side" ( John 20:20). Ignatius, when writing to the Church at Smyrna, relates an even more definite tradition about that. He says: "I know and believe that he was in the flesh even after the resurrection, and when he came to Peter and his company, he said to them: 'Take, handle me, and see that I am not a bodiless demon.' And straightway they touched him, and they believed, for they were firmly convinced of his flesh and blood.... And after his resurrection he ate and drank with them as one in the flesh."

The first and simplest aim of this story is to make quite clear the reality of the resurrection. The Risen Lord was not a vision, nor the figment of someone's excited imagination, nor the appearance of a spirit or a ghost; it was Jesus who had conquered death and come back.

THE UNIVERSALITY OF THE CHURCH ( John 21:1-14 continued)

There is a second great truth symbolized here. In the Fourth Gospel everything is meaningful, and it is therefore hardly possible that John gives the definite number one hundred and fifty-three for the fishes without meaning something by it. It has indeed been suggested that the fishes were counted simply because the catch had to be shared out between the various partners and the crew of the boat, and that the number was recorded simply because it was so exceptionally large. But when we remember John's way of putting hidden meanings in his gospel for those who have eyes to see, we must think that there is more to it than that.

Many ingenious suggestions have been made.

(i) Cyril of Alexandria said that the number 153 is made up of three things. First, there is 100; and that represents "the fullness of the Gentiles." 100, he says, is the fullest number. The shepherd's full flock is 100 ( Matthew 18:12). The seed's full fertility is 100-fold. So the 100 stands for the fullness of the Gentiles who will be gathered in to Christ. Second, there is the 50; and the 50 stands for the remnant of Israel who will be gathered in. Third, there is the 3; and the 3 stands for the Trinity to whose glory all things are done.

(ii) Augustine has another ingenious explanation. he says that 10 is the number of the Law, for there are ten commandments; 7 is the number of grace, for the gifts of the Spirit are sevenfold.

"Thou the anointing Spirit art,

Who dost thy sevenfold gifts impart."

Now 7+10 makes 17; and 153 is the sum of all the figures, 1+2+3+4..., up to 17. Thus 153 stands for all those who either by Law or by grace have been moved to come to Jesus Christ.

(iii) The simplest of the explanations is that given by Jerome. He said that in the sea there are 153 different kinds of fishes; and that the catch is one which includes every kind of fish; and that therefore the number symbolizes the fact that some day all men of all nations will be gathered together to Jesus Christ.

We may note a further point. This great catch of fishes was gathered into the net, and the net held them all and was not broken. The net stands for the Church; and there is room in the Church for all men of all nations. Even if they all come in, she is big enough to hold them all.

Here John is telling us in his own vivid yet subtle way of the universality of the Church. There is no kind of exclusiveness in her, no kind of colour bar or selectiveness. The embrace of the Church is as universal as the love of God in Jesus Christ. It will lead us on to the next great reason why this chapter was added to the gospel if we note that it was Peter who drew the net to land ( John 21:11).

THE SHEPHERD OF CHRIST'S SHEEP ( John 21:15-19 )

21:15-19 When they had breakfasted, Jesus said to Simon Peter: "Simon, son of Jonas, do you love me more than these?" He said to him: "Yes, Lord; you know that I love you." He said to him: "Be a shepherd to my lambs." Again he said to him a second time: "Simon, son of Jonas, do you love me?" He said to him: "Yes, Lord. You know that I love you." He said to him: "Be a shepherd to my sheep." He said to him the third time: "Simon, son of Jonas, do you love me?" Peter was vexed when he said to him the third time: "Do you love me?" So he said to him: "Lord, you know all things. You know that I love you." Jesus said to him: "Feed my sheep. This is the truth I tell you--when you were young, you fastened your girdle around you and you went where you wished. But when you grow old, you will stretch out your arms, and another will gird you, and will carry you to a place not of your own choosing." He said this to show by what kind of death Peter was going to glorify God. When he had said this, he said to Peter: "Follow me!"

Here is a scene which must have been printed for ever on the mind of Peter.

(i) First we must note the question which Jesus asked Peter: "Simon, son of Jonas, do you love me more than these?" As far as the language goes that can mean two things equally well.

(a) It may be that Jesus swept his hand round the boat and its nets and equipment and the catch of fishes, and said to Peter: "Simon, do you love me more than these things? Are you prepared to give them all up, to abandon all hope of a successful career, to give up a steady job and a reasonable comfort, in order to give yourself for ever to my people and to my work?" This may have been a challenge to Peter to take the final decision to give all his life to the preaching of the gospel and the caring for Christ's folk.

(b) It may be that Jesus looked at the rest of the little group of the disciples, and said to Peter: "Simon, do you love me more than your fellow-disciples do?" It may be that Jesus was looking back to a night when Peter said: "Though they all fall away because of you, I will never fall away" ( Matthew 26:33). It may be that he was gently reminding Peter how once he had thought that he alone could be true and how his courage had failed. It is more likely that the second meaning is right, because in his answer Peter does not make comparisons any more; he is content simply to say: "You know that I love you."

(ii) Jesus asked this question three times; and there was a reason for that. It was three times that Peter denied his Lord, and it was three times that his Lord gave him the chance to affirm his love. Jesus, in his gracious forgiveness, gave Peter the chance to wipe out the memory of the threefold denial by a threefold declaration of love.

(iii) We must note what love brought Peter. (a) It brought him a task. "If you love me." Jesus said, "then give your life to shepherding the sheep and the lambs of my flock." We can prove that we love Jesus only by loving others. Love is the greatest privilege in the world, but it brings the greatest responsibility. (b) It brought Peter a cross. Jesus said to him: "When you are young you can choose where you will go; but the day will come when they will stretch out your hands on a cross, and you will be taken on a way you did not choose." The day came when, in Rome, Peter did die for his Lord; he, too, went to the Cross, and he asked to be nailed to it head downwards, for he said that he was not worthy to die as his Lord had died. Love brought Peter a task, and it brought him a cross. Love always involves responsibility, and it always involves sacrifice. We do not really love Christ unless we are prepared to face his task and take up his Cross.

It was not for nothing that John recorded this incident. He recorded it to show Peter as the great shepherd of Christ's people. It may be, indeed it was inevitable, that people would draw comparisons in the early Church. Some would say that John was the great one, for his flights of thought went higher than those of any other man. Some would say that Paul was the great one, for he fared to the ends of the earth for Christ. but this chapter says that Peter, too, had his place. He might not write and think like John; he might not voyage and adventure like Paul; but he had the great honour, and the lovely task, of being the shepherd of the sheep of Christ. And here is where we can follow in the steps of Peter. We may not be able to think like John; we may not be able to go out to the ends of the earth like Paul; but each of us can guard some one else from going astray, and each of us can feed the lambs of Christ with the food of the word of God.

THE WITNESS TO CHRIST ( John 21:20-24 )

21:20-24 Peter turned and saw the disciple whom Jesus loved following, the disciple who at their meal reclined on Jesus' breast and said: "Lord, who is it who is to betray you?" When Peter saw this disciple, he said to Jesus: "Lord, what is going to happen to this man?" Jesus said to him: "If I wish him to remain till I come, what has that to do with you? Your job is to follow me." So this report went out to the brethren, that this disciple would not die. But Jesus did not say to him that he would not die. What he did say was: "If I wish him to remain till I come, what has that got to do with you?" This is the disciple who bears witness to these things, and who has written these things, and we know that his witness is true.

This passage makes it quite clear that John must have lived to a very old age; he must have lived on until the report went round that he was going to go on living until Jesus came again. Now, just as the previous passage assigned to Peter his place in the scheme of things, this one assigns to John his place. It was his function to be pre-eminently the witness to Christ. Again, people in the early Church must have made their comparisons. They must have pointed out how Paul went away to the ends of the earth. They must have pointed out how Peter went here and there shepherding his people. And then they may have wondered what was the function of John who had lived on in Ephesus until he was so old that he was past all activity. Here is the answer: Paul might be the pioneer of Christ, Peter might be the shepherd of Christ, but John was the witness of Christ. He was the man who was able to say: "I saw these things, and I know that they are true."

To this day the final argument for Christianity is Christian experience. To this day the Christian is the man who can say: "I know Jesus Christ, and I know that these things are true."

So, at the end, this gospel takes two of the great figures of the Church, Peter and John. To each Jesus had given his function. It was Peter's to shepherd the sheep of Christ, and in the end to die for him. It was John's to witness to the story of Christ, and to live to a great old age and to come to the end in peace. That did not make them rivals in honour and prestige, nor make the one greater or less than the other; it made them both servants of Christ.

Let a man serve Christ where Christ has set him. As Jesus said to Peter: "Never mind the task that is given to someone else. Your job is to follow me." That is what he still says to each one of us. Our glory is never in comparison with other men; our glory is the service of Christ in whatever capacity he has allotted to us.

THE LIMITLESS CHRIST ( John 21:25 )

21:25 There are many other things that Jesus did, and if they were written down one by one, I think that not even the world itself would be big enough to hold the written volumes.

In this last chapter the writer of the Fourth Gospel has set before the Church for whom he wrote certain great truths. He has reminded them of the reality of the Resurrection; he has reminded them of the universality of the Church; he has reminded them that Peter and John are not competitors in honour, but that Peter is the great shepherd and John the great witness. Now he comes to the end; and he comes there thinking once again of the splendour of Jesus Christ. Whatever we know of Christ, we have only grasped a fragment of him. Whatever the wonders we have experienced, they are as nothing to the wonders which we may yet experience. Human categories are powerless to describe Christ, and human books are inadequate to hold him. And so John ends with the innumerable triumphs, the inexhaustible power, and the limitless grace of Jesus Christ.

-Barclay's Daily Study Bible (NT)

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. John's Gospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The Speaker's Commentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

John 21:17

the third time -- He had denied thrice, and must thrice affirm his love. This time Jesus makes a further concession: He not only ceases to urge the ‘more than these,’ but He adopts S. Peter’s own word, philein (love) . CBSC

Peter was grieved --

thou knowest all things; ..thou knowest -- Once more we have two words for ‘know’ in the original and only one in the KJV. (Comp. John 7:27, John 8:55, John 13:7, John 14:7.) The first ‘knowest’ (oidas) refers to Christ’s supernatural intuition, as in vv. John 21:15; John 21:16: the second ‘knowest’ (ginôskeis) to His experience and discernment; Thou recognisest, perceivest, seest, that I love Thee.

Feed my sheep -- It is doubtful whether we have or have not precisely the same word for ‘sheep’ here as in v. 16. The Greek word here according to the best authorities is undoubtedly a diminutive (probatia, not probata); in v. 16 the evidence is pretty evenly balanced between probatia and probata (‘little sheep’ and ‘sheep’). - CBSC

Gill's Exposition of the Whole Bible

He saith unto him the third time,.... That by these three testimonies, out of his mouth, the thing might be established, and be out of all doubt:

Simon, son of Jonas, lovest thou me? is it so indeed that thou lovest me? is thy love really so hearty and sincere as thou savest? may it be depended upon?

Peter was grieved, because he said unto him the third time, lovest thou me? because it put him in mind of his having denied his Lord three times; the remembrance of which cut him to the heart and it added to his grief, that his love, which he knew was unfeigned, notwithstanding his conduct, should seem to be suspected:

and he said unto him, Lord, thou knowest all things, thou knowest that I love thee; he appeals with great warmth and earnestness to him, as the omniscient God, and the searcher of all hearts, who knows all persons and things, and the secret thoughts, dispositions, and affections of men's minds, for the truth of his love to him; for though he knew the treachery of his own heart, and durst not trust to it; and therefore chose not to be determined by his own assertions, and was well aware that the sincerity of his love might be called in question by fellow Christians, because of his late conduct; but as everything was naked and open to his Lord, with whom he had to do, he lodges and leaves the appeal with him: so every soul that truly loves Christ, whatever Satan, the world, professors, or their own hearts under unbelieving frames, may suggest to the contrary, can appeal to Christ, as the trier of the reins of the children of men, that he it is whom their souls love; and though their love may be greatly tried, and they themselves be sorely tempted by Satan, and suffered to fall greatly; yet their love to Christ can never be lost; the fervency of it may be abated, the exercise of it may be very languid, but the principle itself always remains, as it did in Peter:

Jesus saith unto him, feed my sheep. It may be observed from the repetition of this phrase following upon Peter's declaration of his love to Christ, that such only are proper persons to feed the lambs and sheep of Christ, who truly and sincerely love him: and in doing which they show their love to him: and who indeed would be concerned in this service, but such? since the work is so laborious, the conduct of those to whom they minister oftentimes is so disagreeable, the reproach they meet with from the world, and the opposition made unto them by Satan, and all the powers of darkness: it is true indeed, there are some that take upon them this work, and pretend to do it, who do not love Christ; but then they are such who feed themselves, and not the flock; and who feed the world's goats, and not Christ's lambs and sheep, and in time of danger leave the flock; only the true lovers of Christ faithfully perform this service, and abide in it by preaching the pure Gospel of Christ, by administering his ordinances, in their right manner, and by directing souls in all to Christ, the heavenly manna, and bread of life. Dr. Lightfoot thinks that by the threefold repetition of the order to feed Christ's lambs and sheep, is meant the threefold object of Peter's ministry; the Jews in their own land, the Gentiles, and the Israelites of the ten tribes, that were in Babylon.

Henry's Complete Commentary on the Bible

      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 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.

      We have here Christ's discourse with Peter after dinner, so much of it as relates to himself, in which,

      I. He examines his love to him, and gives him a charge concerning his flock, John 21:15-17; John 21:15-17. Observe,

      1. When Christ entered into this discourse with Peter.--It was after they had dined: they had all eaten, and were filled, and, it is probable, were entertained with such edifying discourse as our Lord Jesus used to make his table-talk. Christ foresaw that what he had to say to Peter would give him some uneasiness, and therefore would not say it till they had dined, because he would not spoil his dinner. Peter was conscious to himself that he had incurred his Master's displeasure, and could expect no other than to be upbraided with his treachery and ingratitude. "Was this thy kindness to thy friend? Did not I tell thee what a coward thou wouldest prove?" Nay, he might justly expect to be struck out of the roll of the disciples, and to be expelled the sacred college. Twice, if not thrice, he had seen his Master since his resurrection, and he said not a word to him of it. We may suppose Peter full of doubts upon what terms he stood with his Master; sometimes hoping the best, because he had received favour from him in common with the rest; yet not without some fears, lest the chiding would come at last that would pay for all. But now, at length, his Master put him out of his pain, said what he had to say to him, and confirmed him in his place as an apostle. He did not tell him of his fault hastily, but deferred it for some time; did not tell him of it unseasonably, to disturb the company at dinner, but when they had dined together, in token of reconciliation, then discoursed he with him about it, not as with a criminal, but as with a friend. Peter had reproached himself for it, and therefore Christ did not reproach him for it, nor tell him of it directly, but only by a tacit intimation; and, being satisfied in his sincerity, the offence was not only forgiven, but forgotten; and Christ let him know that he was as dear to him as ever. Herein he has given us an encouraging instance of his tenderness towards penitents, and has taught us, in like manner, to restore such as are fallen with a spirit of meekness.

      2. What was the discourse itself. Here was the same question three times asked, the same answer three times returned, and the same reply three times given, with very little variation, and yet no vain repetition. The same thing was repeated by our Saviour, in speaking it, the more to affect Peter, and the other disciples that were present; it is repeated by the evangelist, in writing it, the more to affect us, and all that read it.

      (1.) Three times Christ asks Peter whether he loves him or no. The first time the question is, Simon, son of Jonas, lovest thou me more than these? Observe,

      [1.] How he calls him: Simon, son of Jonas. He speaks to him by name, the more to affect him, as Luke 22:31. Simon, Simon. He does not call him Cephas, nor Peter, the name he had given him (for he had lost the credit of his strength and stability, which those names signified), but his original name, Simon. Yet he gives him no hard language, does not call him out of his name, though he deserved it; but as he had called him when he pronounced him blessed, Simon Bar-jona,Matthew 16:17. He calls him son of Jonas (or John or Johanan), to remind him of his extraction, how mean it was, and unworthy the honour to which he was advanced.

      [2.] How he catechises him: Lovest thou me more than these?

      First, Lovest thou me? If we would try whether we are Christ's disciples indeed, this must be the enquiry, Do we love him? But there was a special reason why Christ put in now to Peter. 1. His fall had given occasion to doubt of his love: "Peter, I have cause to suspect thy love; for if thou hadst loved me thou wouldst not have been ashamed and afraid to own me in my sufferings. How canst thou say thou lovest me, when thy heart was not with me?" Note, We must not reckon it an affront to have our sincerity questioned, when we ourselves have done that which makes it questionable; after a shaking fall, we must take heed of settling too soon, lest we settle upon a wrong bottom. The question is affecting; he does not ask, "Dost thou fear me? Dost thou honour me? Dost thou admire me?" but, "Dost thou love me? Give but proof of this, and the affront shall be passed by, and no more said of it." Peter had professed himself a penitent, witness his tears, and his return to the society of the disciples; he was now upon his probation as a penitent; but the question is not, "Simon, how much hast thou wept? how often hast thou fasted, and afflicted thy soul?" but, Dost thou love me? It is this that will make the other expressions of repentance acceptable. The great thing Christ eyes in penitents is their eyeing him in their repentance. Much is forgiven her, not because she wept much, but because she loved much. 2. His function would give occasion for the exercise of his love. Before Christ would commit his sheep to his care, he asked him, Lovest thou me? Christ has such a tender regard to his flock that he will not trust it with any but those that love him, and therefore will love all that are his for his sake. Those that do not truly love Christ will never truly love the souls of men, or will naturally care for their state as they should; nor will that minister love his work that does not love his Master. Nothing but the love of Christ will constrain ministers to go cheerfully through the difficulties and discouragements they meet with in their work, 2 Corinthians 5:13; 2 Corinthians 5:14. But this love will make their work easy, and them in good earnest in it.

      Secondly, Lovest thou me more than these? pleion touton. 1. "Lovest thou me more than thou lovest these, more than thou lovest these persons?" Dost thou love me more than thou dost James or John, thy intimate friends, or Andrew, thy own brother and companion: Those do not love Christ aright that do not love him better than the best friend they have in the world, and make it to appear whenever they stand in comparison or in competition. Or, "more than thou lovest these things, these boats and nets--more than all the pleasure of fishing, which some make a recreation of--more than the gain of fishing, which others make a calling of." Those only love Christ indeed that love him better than all the delights of sense and all the profits of this world. "Lovest thou me more than thou lovest these occupations thou art now employed in? If so, leave them, to employ thyself wholly in feeding my flock." So Dr. Whitby. 2. "Lovest thou me more than these love me, more than any of the rest of the disciples love me?" And then the question is intended to upbraid him with his vain-glorious boast, Though all men should deny thee, yet will not I. "Art thou still of the same mind?" Or, to intimate to him that he had now more reason to love him than any of them had, for more had been forgiven to him than to any of them, as much as his sin in denying Christ was greater than theirs in forsaking him. Tell me therefore which of them will love him most?Luke 7:42. Note, We should all study to excel in our love to Christ. It is no breach of the peace to strive which shall love Christ best; nor any breach of good manners to go before others in this love.

      Thirdly, The second and third time that Christ put this question, 1. He left out the comparison more than these, because Peter, in his answer, modestly left it out, not willing to compare himself with his brethren, much less to prefer himself before them. Though we cannot say, We love Christ more than others do, yet we shall be accepted if we can say, We love him indeed. 2. In the last he altered the word, as it is in the original. In the first two enquiries, the original word is Agapas me--Dost thou retain a kindness for me? In answer to which Peter uses another word, more emphatic, Philo se--I love thee dearly. In putting the question the last time, Christ uses that word: And dost thou indeed love me dearly?

      (2.) Three times Peter returns the same answer to Christ: Yea, Lord, thou knowest that I love thee. Observe, [1.] Peter does not pretend to love Christ more than the rest of the disciples did. He is now ashamed of that rash word of his, Though all men deny thee, yet will not I; and he had reason to be ashamed of it. Note, Though we must aim to be better than others, yet we must, in lowliness of mind, esteem others better than ourselves; for we know more evil of ourselves than we do of any of our brethren. [2.] Yet he professes again and again that he loves Christ: "Yea, Lord, surely I love thee; I were unworthy to live if I did not." He had a high esteem and value for him, a grateful sense of his kindness, and was entirely devoted to his honour and interest; his desire was towards him, as one he was undone without; and his delight in him, as one he should be unspeakably happy in. This amounts to a profession of repentance for his sin, for it grieves us to have affronted one we love; and to a promise of adherence to him for the future Lord, I love thee, and will never leave thee. Christ prayed that his faith might not fail (Luke 22:32), and, because his faith did not fail, his love did not; for faith will work by love. Peter had forfeited his claim of relation to Christ. He was now to be re-admitted, upon his repentance. Christ puts his trial upon this issue: Dost thou love me? And Peter joins issue upon it: Lord, I love thee. Note, Those who can truly say, through grace, that they love Jesus Christ, may take the comfort of their interest in him, notwithstanding their daily infirmities. [3.] He appeals to Christ himself for the proof of it: Thou knowest that I love thee; and the third time yet more emphatically: Thou knowest all things, thou knowest that I love thee. He does not vouch his fellow-disciples to witness for him--they might be deceived in him; nor does he think his own word might be taken--the credit of that was destroyed already; but he calls Christ himself to witness, First, Peter was sure that Christ knew all things, and particularly that he knew the heart, and was a discerner of the thoughts and intents of it,John 16:30; John 16:30. Secondly, Peter was satisfied of this, that Christ, who knew all things, knew the sincerity of his love to him, and would be ready to attest it in his favour. It is a terror to a hypocrite to think that Christ knows all things; for the divine omniscience will be a witness against him. But it is a comfort to a sincere Christian that he has that to appeal to: My witness is in heaven, my record is on high. Christ knows us better than we know ourselves. Though we know not our own uprightness, he knows it. [4.] He was grieved when Christ asked him the third time, Lovest thou me?John 21:17; John 21:17. First, Because it put him in mind of his threefold denial of Christ, and was plainly designed to do so; and when he thought thereon he wept. Every remembrance of past sins, even pardoned sins, renews the sorrow of a true penitent. Thou shalt be ashamed, when I am pacified towards thee. Secondly, Because it put him in fear lest his Master foresaw some further miscarriage of his, which would be as great a contradiction to this profession of love to him as the former was. "Surely," thinks Peter, "my Master would not thus put me upon the rack if he did not see some cause for it. What would become of me if I should be again tempted?" Godly sorrow works carefulness and fear, 2 Corinthians 7:11.

      (3.) Three times Christ committed the care of his flock to Peter: Feed my lambs; feed my sheep; feed my sheep. [1.] Those whom Christ committed to Peter's care were his lambs and his sheep. The church of Christ is his flock, which he hath purchased with his own blood (Acts 20:28), and he is the chief shepherd of it. In this flock some are lambs, young and tender and weak, others are sheep, grown to some strength and maturity. The Shepherd here takes care of both, and of the lambs first, for upon all occasions he showed a particular tenderness for them. He gathers the lambs in his arms, and carries them in his bosom.Isaiah 40:11. [2.] The charge he gives him concerning them is to feed them. The word used in John 21:15; John 21:17, is boske, which strictly signifies to give them food; but the word used in John 21:16; John 21:16 is poimaine, which signifies more largely to do all the offices of a shepherd to them: "Feed the lambs with that which is proper for them, and the sheep likewise with food convenient. The lost sheep of the house of Israel, seek and feed them, and the other sheep also which are not of this fold." Note, It is the duty of all Christ's ministers to feed his lambs and sheep. Feed them, that is, teach them; for the doctrine of the gospel is spiritual food. Feed them, that is, "Lead them to the green pastures, presiding in their religious assemblies, and ministering all the ordinances to them. Feed them by personal application to their respective state and case; not only lay meat before them, but feed those with it that are wilful and will not, or weak and cannot feed themselves." When Christ ascended on high, he gave pastors, left his flock with those that loved him, and would take care of them for his sake. [3.] But why did he give this charge particularly to Peter? Ask the advocates for the pope's supremacy, and they will tell you that Christ hereby designed to give to Peter, and therefore to his successors, and therefore to the bishops of Rome, an absolute dominion and headship over the whole Christian church as if a charge to serve the sheep gave a power to lord it over all the shepherds; whereas, it is plain, Peter himself never claimed such a power, nor did the other disciples ever own it in him. This charge given to Peter to preach the gospel is by a strange artifice made to support the usurpation of his pretended successors, that fleece the sheep, and, instead of feeding them, feed upon them. But the particular application to Peter here was designed, First, To restore him to his apostleship, now that he repented of his abjuration of it, and to renew his commission, both for his own satisfaction, and for the satisfaction of his brethren. A commission given to one convicted of a crime is supposed to amount to a pardon; no doubt, this commission given to Peter was an evidence that Christ was reconciled to him else he would never have reposed such a confidence in him. Of some that have deceived us we say, "Though we forgive them, we will never trust them;" but Christ, when he forgave Peter, trusted him with the most valuable treasure he had on earth. Secondly, It was designed to quicken him to a diligent discharge of his office as an apostle. Peter was a man of a bold and zealous spirit, always forward to speak and act, and, lest he should be tempted to take upon him the directing of the shepherds, he is charged to feed the sheep, as he himself charges all the presbyters to do, and not to lord it over God's heritage,1 Peter 5:2; 1 Peter 5:3. If he will be doing, let him do this, and pretend no further. Thirdly, What Christ said to him he said to all his disciples; he charged them all, not only to be fishers of men (though that was said to Peter, Luke 5:10), by the conversion of sinners, but feeders of the flock, by the edification of saints.

      II. Christ, having thus appointed Peter his doing work, next appoints him his suffering work. Having confirmed to him the honour of an apostle, he now tells him of further preferment designed him--the honour of a martyr. Observe,

      1. How his martyrdom is foretold (John 21:18; John 21:18): Thou shalt stretch forth thy hands, being compelled to it, and another shall gird thee (as a prisoner that is pinioned) and carry thee whither naturally thou wouldest not.

      (1.) He prefaces the notice he gives to Peter of his sufferings with a solemn asseveration, Verily, verily, I say unto thee. It was not spoken of as a thing probable, which perhaps might happen, but as a thing certain, I say it to thee. "Others, perhaps, will say to thee, as thou didst to me, This shall not be unto thee; but I say it shall." As Christ foresaw all his own sufferings, so he foresaw the sufferings of all his followers, and foretold them, though not in particular, as to Peter, yet in general, that they must take up their cross. Having charged him to feed his sheep, he bids him not to expect ease and honour in it, but trouble and persecution, and to suffer ill for doing well.

      (2.) He foretels particularly that he should die a violent death, by the hands of an executioner. The stretching out of his hands, some think, points at the manner of his death by crucifying; and the tradition of the ancients, if we may rely upon that, informs us that Peter was crucified at Rome under Nero, A.D. 68, or, as others say, 79. Others think it points at the bonds and imprisonments which those are hampered with that are sentenced to death. The pomp and solemnity of an execution add much to the terror of death, and to any eye of sense make it look doubly formidable. Death, in these horrid shapes, has often been the lot of Christ's faithful ones, who yet have overcome it by the blood of the Lamb. This prediction, though pointing chiefly at his death, was to have its accomplishment in his previous sufferings. It began to be fulfilled presently, when he was imprisoned, Acts 6:3; Acts 5:18; Acts 12:4. No more is implied here in his being carried whither he would not than that it was a violent death that he should be carried to, such a death as even innocent nature could not think of without dread, nor approach without some reluctance. He that puts on the Christian does not put off the man. Christ himself prayed against the bitter cup. A natural aversion to pain and death is well reconcileable with a holy submission to the will of God in both. Blessed Paul, though longing to be unloaded, owns he cannot desire to be unclothed,2 Corinthians 5:4.

      (3.) He compares this with his former liberty. "Time was when thou knewest not any of these hardships, thou girdest thyself, and walkedst whither thou wouldest." Where trouble comes we are apt to aggravate it with this, that it has been otherwise; and to fret the more at the grievances of restraint, sickness, and poverty, because we have known the sweets of liberty, health, and plenty, Job 29:2; Psalms 42:4. But we may turn it the other way, and reason thus with ourselves: "How many years of prosperity have I enjoyed more than I deserved and improved? And, having received good, shall I not receive evil also?" See here, [1.] What a change may possibly be made with us, as to our condition in this world! Those that have girded themselves with strength and honour, and indulged themselves in the greatest liberties, perhaps levities, may be reduced to such circumstances as are the reverse of all this. See 1 Samuel 2:5. [2.] What a change is presently made with those that leave all to follow Christ! They must no longer gird themselves, but he must gird them! and must no longer walk whither they will, but whither he will. [3.] What a change will certainly be made with us if we should live to be old! Those who, when they were young, had strength of body and vigour of mind, and could easily go through business and hardship, and take the pleasures they had a mind to, when they shall be old, will find their strength gone, like Samson, when his hair was cut and he could not shake himself as at other times.

      (4.) Christ tells Peter he should suffer thus in his old age. [1.] Though he should be old, and in the course of nature not likely to live long, yet his enemies would hasten him out of the world violently when he was about to retire out of it peaceably, and would put out his candle when it was almost burned down to the socket. See 2 Chronicles 36:17. [2.] God would shelter him from the rage of his enemies till he should come to be old, that he might be made the fitter for sufferings, and the church might the longer enjoy his services.

      2. The explication of this prediction (John 21:19; John 21:19), This spoke he to Peter, signifying by what death he should glorify God, when he had finished his course. Observe, (1.) That it is not only appointed to all once to die, but it is appointed to each what death he shall die, whether natural or violent, slow or sudden, easy or painful. When Paul speaks of so great a death, he intimates that there are degrees of death; there is one way into the world, but many ways out, and God has determined which way we should go. (2.) That it is the great concern of every good man, whatever death he dies, to glorify God in it; for what is our chief end but this, to die to the Lord, at the word of the Lord? When we die patiently, submitting to the will of God,--die cheerfully, rejoicing in hope of the glory of God,--and die usefully, witnessing to the truth and goodness of religion and encouraging others, we glorify God in dying: and this is the earnest expectation and hope of all good Christians, as it was Paul's, that Christ may be magnified in them living and dying,Philippians 1:20. (3.) That the death of the martyrs was in a special manner for the glorifying of God. The truths of God, which they died in the defence of, are hereby confirmed. The grace of God, which carried them with so much constancy through their sufferings, is hereby magnified. And the consolations of God, which have abounded towards them in their sufferings, and his promises, the springs of their consolations, have hereby been recommended to the faith and joy of all the saints. The blood of the martyrs has been the seed of the church, and the conversion and establishment of thousands. Precious therefore in the sight of the Lord is the death of his saints, as that which honours him; and those who thereby at such an expense honour him he will honour.

      3. The word of command he gives him hereupon: When he had spoken thus, observing Peter perhaps to look blank upon it, he saith unto him, Follow me. Probably he rose from the place where he had sat at dinner, walked off a little, and bade Peter attend him. This word, Follow me, was (1.) A further confirmation of his restoration to his Master's favour, and to his apostleship; for Follow me was the first call. (2.) It was an explication of the prediction of his sufferings, which perhaps Peter at first did not fully understand, till Christ gave him that key to it, Follow me: "Expect to be treated as I have been, and to tread the same bloody path that I have trodden before thee; for the disciple is not greater than his Lord." (3.) It was to excite him to, and encourage him in, faithfulness and diligence in his work as an apostle. He had told him to feed his sheep, and let him set his Master before him as an example of pastoral care: "Do as I have done." Let the under-shepherds study to imitate the Chief Shepherd. They had followed Christ while he was here upon earth, and now that he was leaving them he till preached the same duty to them though to be performed in another way, Follow me; still they must follow the rules he had given them and the example he had set them. And what greater encouragement could they have than this, both in services and in sufferings? [1.] That herein they did follow him, and it was their present honour; who would be ashamed to follow such a leader? [2.] That hereafter they should follow him, and that would be their future happiness; and so it is a repetition of the promise Christ had given Peter (John 13:36; John 13:36), Thou shalt follow me afterwards. Those that faithfully follow Christ in grace shall certainly follow him to glory.

Spurgeon's Verse Expositions of the Bible

Lovest Thou Me?

A Sermon

(No. 117)

Delivered on Sabbath Morning, September 7th, 1856, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

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"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. 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. 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 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." John 21:15-17 .

How very much like to Christ before his crucifixion was Christ after his resurrection! Although he had lain in the grave, and descended into the regions of the dead, and had retraced his steps to the land of the living, yet how marvellously similar he was in his manners and how unchanged in his disposition. His passion, his death, and his resurrection, could not alter his character as a man any more than they could affect his attributes as God. He is Jesus for ever the same. And when he appeared again to his disciples, he had cast aside none of his kind manners; he had not lost a particle of interest in their welfare; he addressed them just as tenderly as before, and called them his children and his friends. Concerning their temporal condition he was mindful, for he said, "Children, have ye any meat?" And he was certainly quite as watchful over their spiritual state, for after he had supplied their bodies by a rich draught from the sea, with fish, (which possibly he had created for the occasion), he enquires after their souls' health and prosperity, beginning with the one who might be supposed to have been in the most sickly condition, the one who had denied his Master thrice, and wept bitterly even Simon Peter. "Simon, son of Jonas," said Jesus, "lovest thou me?"

Without preface, for we shall have but little time this morning may God help us to make good use of it! we shall mention three things: first a solemn question "Lovest thou me?" secondly, a discreet answer, "Yes, Lord, thou knowest that I love thee;" and thirdly, a required demonstration of the fact, "He saith unto him, Feed my lambs;" or, again, "Feed my sheep."

I. First, then, here was A SOLEMN QUESTION, which our Saviour put to Peter, not for his own information, for, as Peter said, "Thou knowest that I love thee," but for Peter's examination. It is well, especially after a foul sin, that the Christian should well probe the wound. It is right that he should examine himself; for sin gives grave cause for suspicion, and it would be wrong for a Christian to live an hour with a suspicion concerning his spiritual estate, unless he occupy that hour in examination of himself. Self-examination should more especially follow sin, though it ought to be the daily habit of every Christian, and should be practised by him perpetually. Our Saviour, I say, asked this question of Peter, that he might ask it of himself; so we may suppose it asked of us this morning that we may put it to our own hearts. Let each one ask himself then, in his Saviour's name, for his own profit, "Lovest thou the Lord? Lovest thou the Saviour? Lovest thou the ever-blessed Redeemer?"

Note what this question was. It was a question concerning Peter's love. He did not say, "Simon, son of Jonas, fearest thou me." He did not say, "Dost thou admire me? Dost thou adore me?" Nor was it even a question concerning his faith. He did not say, "Simon, son of Jonas, believest thou in me?" but he asked him another question, "Lovest thou me?" I take it, that is because love is the very best evidence of piety. Love is the brightest of all the graces; and hence it becomes the best evidence. I do not believe love to be superior to faith; I believe faith to be the groundwork of our salvation; I think faith to be the mother grace, and love springs from it; faith I believe to be the root grace, and love grows from it. But, then, faith is not an evidence for brightness equal to love. Faith, if we have it, is a sure and certain sign that we are God's children; and so is every other grace a sure and certain one, but many of them cannot be seen by others. Love is a more sparkling one than any other. If I have a true fear of God in my heart, then am I God's child; but since fear is a grace that is more dim and hath not that halo of glory over it that love has, love becomes one of the very best evidences and one of the easiest signs of discerning whether we are alive to the Saviour. He that lacketh love, must lack also every other grace in the proportion in which he lacketh love. If love be little, I believe it is a sign that faith is little; for he that believeth much loveth much. If love be little, fear will be little, and courage for God will be little; and whatsoever graces there be, though faith lieth at the root of them all, yet do they so sweetly hang on love, that if love be weak, all the rest of the graces most assuredly will be so. Our Lord asked Peter, then, that question, "Lovest thou me?"

And note, again, that he did not ask Peter anything about his doings. He did not say, "Simon Peter, how much hast thou wept? How often hast thou done penance on account of thy great sin? How often hast thou on thy knees sought mercy at my hand for the slight thou hast done to me, and for that terrible cursing and swearing wherewith thou didst disown thy Lord, whom thou hadst declared thou wouldst follow even to prison and to death?" No; it was not in reference to his works, but in reference to the state of his heart that Jesus said, "Lovest thou me?" To teach us this; that though works do follow after a sincere love, yet love excelleth the works, and works without love are not evidences worth having. We may have some tears; but they are not the tears that God shall accept, if there be no love to him. We may have some works; but they are not acceptable works, if they are not done out of love to his person. We may perform very many of the outward, ritual observances of religion; but unless love lieth at the bottom, all these things are vain and useless. The question, then, "Lovest thou me?" is a very vital question; far more so than one that merely concerns the outward conduct. It is a question that goes into the very heart, and in such a way that it brings the whole heart to one question; for if love be wrong, everything else is wrong. "Simon, son of Jonas, lovest thou me?"

Ah! dear beloved, we have very much cause for asking ourselves this question. If our Saviour were no more than a man like ourselves, he might often doubt whether we love him at all. Let me just remind you of sundry things which give us very great cause to ask this question: "Lovest thou me?" I will deal only with the last week. Come, my Christian brother, look at thine own conduct. Do not thy sins make thee doubt whether thou dost love thy Master? Come, look over the sins of this week: when thou wast speaking with an angry word and with a sullen look, might not thy Lord have touched thee, and said, "Lovest thou me?" When thou wast doing such-and-such a thing, which thou right well knewest in thy conscience was not according to his precept, might he not have said, "Lovest thou me?" Canst thou not remember the murmuring word because something had gone wrong with thee in business this week, and thou wast speaking ill of the God of providence for it? Oh, might not the loving Saviour, with pity in his languid eye, have said to thee, "What, speak thus? Lovest thou me?" I need not stop to mention the various sins of which ye have been guilty. Ye have sinned, I am sure, enough to give good ground for self-suspicion, if ye did not still hang on this; that his love to you, not your love to him, is the seal of your discipleship. Oh, do you not think within yourselves, "If I had loved him more, should I have sinned so much? And oh, can I love him when I have broken so many of his commandments! Have I reflected his glorious image to the world as I should have done? Have I not wasted many hours within this week that I might have spent in winning souls to him? Have I not thrown away many precious moments in light and frivolous conversation which I might have spent in earnest prayer? Oh! how many words have I uttered, which if they have not been filthy, (as I trust they have not) yet have not been such as have ministered grace to the hearers? Oh, how many follies have I indulged in? How many sins have I winked at? How many crimes have I covered over? How have I made my Saviour's heart to bleed? How have I done dishonor to his cause? How have I in some degree disgraced my heart's profession of love to him?" Oh, ask these questions of thyself, beloved, and say, "Is this thy kindness to thy Friend?"

But I hope this week has been one wherein thou hast sinned little openly as to the world, or even in thine own estimation, as to open acts of crime. But now let me put another question to thee, Does not thy worldliness make thee doubt? How hast thou been occupied with the world, from Monday morning to the last hour of Saturday night? Thou hast scarce had time to think of him. What corners hast thou pushed thy Jesus into, to make room for thy bales of goods? How hast thou stowed him away into one short five minutes, to make room for thy ledger or thy day-book? How little time hast thou given to him! Thou hast been occupied with the shop, with the exchange, and the farmyard; and thou hast had little time to commune with him! Come, just think! remember any one day this week; canst thou say that thy goal always flew upward with passionate desires to him? Didst thou pant like a hart for thy Saviour during the week. Nay, perhaps there was a whole day went by, and thou scarcely thoughtest of him till the winding up of it; and then thou couldst only upbraid thyself, "How have I forgotten Christ to-day? I have not beheld his person; I have not walked with him; I have not done as Enoch did! I knew he would come into the shop with me; I knew he is such a blessed Christ that he would stand behind the counter with me; I knew he was such a joyous Lord Jesus that he would walk through the market with me! but I left him at home, and forgot him all the day long." Surely, surely, beloved, when thou rememberest thy worldliness, thou must say of thyself, "O Lord, thou mightest well ask, 'Lovest thou me?'"

Consider again, I beseech thee, how cold thou hast been this week at the mercy-seat. Thou hast been there, for thou canst not live without it; thou hast lifted up thy heart in prayer, for thou art a Christian, and prayer is as necessary to thee as thy breath. But oh! with what a poor asthmatic breath hast thou lived this week! How little hast thou breathed? Dost not remember how hurried was thy prayer on Monday morning, how driven thou wast on Tuesday night? Canst thou not recollect how languid was thy heart, when on another occasion thou wast on thy knees? Thou hast had little wrestling, mayhap, this week; little agonising; thou hast had little of the prayer which prevaileth; thou hast scarcely laid hold of the horns of the altar; thou hast stood in the distance, and seen the smoke at the altar, but thou hast not laid hold of the horns of it. Come, ask thyself, do not thy prayers make thee doubt? I say, honestly before you all, my own prayers often make me doubt; and I know nothing that gives me more grave cause of disquietude. When I labour to pray oh! that rascally devil! fifty thousand thoughts he tries to inject, to take me off from prayer; and when I will and must pray, oh, what an absence there is of that burning fervent desire; and when I would come right close to God, when I would weep my very eyes out in penitence, and would believe and take the blessing, oh, what little faith and what little penitence there is! Verily, I have thought that prayer has made me more unbelieving than anything else. I could believe over the tops of my sins, but sometimes I can scarcely believe over the tops of my prayers for oh! how cold is prayer when it is cold! Of all things that are bad when cold, I think prayer is the worst, for it becomes like a very mockery, and instead of warming the heart, it makes it colder than it was before, and seems even to damp its life and spirit, and fills it full of doubts whether it is really a heir of heaven and accepted of Christ. Oh! look at thy cold prayers, Christian, and say is not thy Saviour right to ask this question very solemnly, "Simon, son of Jonas, lovest thou me?"

But stop, again; just one more word for thee to reflect upon. Perhaps thou hast had much prayer. and this has been a time of refreshing from the presence of the Lord. But yet, mayhap, thou knowest, thou hast not gone so far this week as thou mightest have done, in another exercise of godliness that is even better than prayer, I mean communion and fellowship. Oh! beloved, thou hast this week had but little sitting under the apple tree, and finding its shadow great delight to thee. Thou hast not gone much this week to the banqueting house, and had its banner of love over thee. Come, bethink thyself, how little hast thou seen thy Lord this week! Perhaps he has been absent the greater part of the time; and hast thou not groaned? hast thou not wept? hast thou not sighed after him? Sure, then, thou canst not have loved him as thou shouldst, else thou couldst not have borne his absence; thou couldst not have endured it calmly, if thou hadst the affection for him a sanctified spirit has for its Lord. Thou didst have one sweet visit from him in the week, and why didst thou let him go? Why didst thou not constrain him to abide with thee? Why didst thou not lay hold of the skirts of his garment, and say, "Why shouldst thou be like a wayfaring man, and as one that turneth aside, and tarrieth for a night? Oh! my lord, thou shalt dwell with me; I will keep thee; I will detain thee in my company; I cannot let thee go; I love thee, and I will constrain thee to dwell with me this night and the next day; long as I can keep thee, will I keep thee." But no; thou wast foolish; thou didst let him go. Oh! soul, why didst thou not lay hold of his arm, and say, "I will not let thee go." But thou didst lay hold on him so feebly, thou didst suffer him to depart so quickly, he might have turned round, and said to thee, as he said to Simon, "Simon, son of Jonas, lovest thou me?"

Now, I have asked you all these questions, because I have been asking them of myself. I feel that I must answer to nearly every one of them, "Lord, there is great cause for me to ask myself that question;" and I think that most of you, if you are honest to yourselves, will say the same. I do not approve of the man that says, "I know I love Christ, and I never have a doubt about it;" because we often have reason to doubt ourselves; a believer's strong faith is not a strong faith in his own love to Christ it is a strong faith in Christ's love to him. There is no faith which always believes that it loves Christ. Strong faith has its conflicts; and a true believer will often wrestle in the very teeth of his own feelings. Lord, if I never did love thee, nevertheless, if I am not a saint, I am a sinner. Lord, I still believe; help thou mine unbelief. The disciple can believe, when he feels no love; for he can believe that Christ loveth the soul; and when he hath no evidence he can come to Christ without evidence, and lay, hold of him, just as he is, with naked faith, and still hold fast by him. Though he see not his signs, though he walk in darkness and there be no light, still may he trust in the Lord, and stay upon his God; but to be certain at all times that we love the Lord is quite another matter; about this we have need continually to question ourselves, and most scrupulously to examine both the nature and the extent of our evidences.

II. And now I come to the second thing, which is A DISCREET ANSWER. "Simon, son of Jonas, lovest thou me?" Simon gave a very good answer. Jesus asked him, in the first place, whether he loved him better than others. Simon would not say that: he had once been a little proud more than a little and thought he was better than the other disciples. But this time he evaded that question; he would not say that he loved better than others. And I am sure there is no loving heart that will think it loves even better than the least of God's children. I believe the higher a man is in grace, the lower he will be in his own esteem; and he will be the last person to claim any supremacy over others in the divine grace of love to Jesus. But mark how Simon Peter did answer: he did not answer as to the quantity but as to the quality of his love. He would aver that he loved Christ, but not that he loved Christ better than others. "Lord, I cannot say how much I love thee; but thou knowest all things; thou knowest that I do love thee. So far I can aver: as to the quantity of my love, I cannot say much about it."

But just notice, again, the discreet manner in which Peter answered. Some of us, if we had been asked that question, would have answered foolishly. We should have said, "Lord, I have preached for thee so many times this week; Lord, I have distributed of my substance to the poor this week. Blessed be thy name, thou hast given me grace to walk humbly, faithfully, and honestly and therefore, Lord, I think I can say, 'I love thee.'" We should have brought forward our good works before our Master, as being the evidences of our love; we should have said, "Lord, thou hast seen me during this week; as Nehemiah did of old, "Forget not my good works. O Lord, I thank thee; I know they are thy gifts, but I think they are proofs of my love." That would have been a very good answer if we had been questioned by our fellow man, and he had said, "You do not always love your Saviour;" but it would be foolish for us to tell the Master that. Peter's answer was wise; "Lord, thou knowest that I love thee." You know the Master might have said to Peter, had he appealed to his works, "Yes, thou mayest preach, and yet not love me; thou mayest pray, after a fashion, and yet not love me; thou mayest do all these works, and yet have no love to me. I did not ask thee what are the evidences of thy love, I asked thee the fact of it." Very likely all my dear friends here would not have answered in the fashion I have supposed; but they would have said, "Love thee Lord? Why, my heart is all on fire towards thee; I feel as if I could go to prison and to death for thee! Sometimes, when I think of thee, my heart is ravished with bliss; and when thou art absent, O Lord, I moan and cry like a dove that has lost its mate. Yes, I feel I love thee, O my Christ." But that would have been very foolish, because although we may often rejoice in our own feelings they are joyful things it would not do to plead them with our Lord, for he might answer, "Ah! thou feelest joyful at the mention of my name. So, no doubt, has many a deluded one, because he had a fictitious faith, and a fancied hope in Christ; therefore the name of Christ seemed to gladden him. Thou sayest, 'I have felt dull when thou hast been absent.' That might have been accounted for from natural circumstances; you had a headache, perhaps, or some other ailment. 'But,' sayest thou, 'I felt so happy when he was present that I thought I could die.' Ah! in such manner Peter had spoken many a time before; but a sorry mess he made of it when he trusted his feelings; for he would have sunk into the sea but for Christ; and eternally damned his soul, if it had not been for his grace, when, with cursing and swearing he thrice denied his Lord. But no, Peter was wise; he did not bring forward his frames and feelings, nor did he bring his evidences: though they are good in themselves, he did not bring them before Christ. But, as though he shall say, "Lord, I appeal to thine omnipotence. I am not going to tell thee that the volume of my heart must contain such-and-such matter, because there is such-and-such a mark on its cover; for, Lord, thou canst read inside of it; and, therefore, I need not tell thee what the title is, nor read over to thee the index of the contents. Lord, thou knowest that I love thee."

Now, could we, this morning, dear friends, give such an answer as that to the question? If Christ should come here, if he were now to walk down these aisles, and along the pews, could we appeal to his own divine Omniscience, his infallible knowledge of our hearts, that we all love him? There is a test-point between a hypocrite and a real Christian. If thou art a hypocrite, thou mightest say, "Lord, my minister knows that I love thee; Lord, the deacons know that I love thee; they think I do, for they have given me a ticket; the members think I love thee; for they see me sitting at thy table; my friends think I love thee, for they often hear me talk about thee." But thou couldst not say, "Lord, thou knowest that I love thee;" thine own heart is witness that thy secret works belie thy confession, for thou art without prayer in secret; and thou canst preach a twenty minutes' prayer in public. Thou art niggardly and parsimonious in giving to the cause of Christ; but thou canst sport thy name to be seen. Thou art an angry, petulant creature; but when thou comest to the house of God, thou hast a pious whine, and talkest like a canting hypocrite, as if thou wert a very gentlemanly man, and never seemed angry. Thou canst take thy Maker's name in vain; but if thou hear another do it thou wouldst be mighty severe upon him. Thou affectest to be very pious, and yet if men knew of that widow's house that is sticking in thy throat, and of that orphan's patrimony which thou hast taken from him, thou wouldst leave off trumpeting thy good deeds. Thine own heart tells thee thou art a liar before God. But thou, O sincere Christian, thou canst welcome thy Lord's question, and answer it with holy fear and gracious confidence. Yes, thou mayest welcome the question. Such a question was never put to Judas. The Lord loved Peter so much that he was jealous over him, or he never would have thus challenged his attachment. And in this kind doth he often appeal to the affections of those whom he dearly loves. The response likewise is recorded for thee, "Lord, thou knowest all things." Canst thou not look up, though scorned by men, though even rejected by thy minister, though kept back by the deacons, and looked upon with disesteem by some canst thou not look up, and say, "Lord, thou knowest all things, thou knowest that I love thee?" Do it not in brag and bravado; but if you can do it sincerely, be happy, bless God that he has given you a sincere love to the Saviour, and ask him to increase it from a spark to a flame, and from a grain to a mountain. "Simon, son of Jonas, lovest thou me? Yea, Lord, thou knowest all things; thou knowest that I love thee."

III. And now here is A DEMONSTRATION REQUIRED "Feed my lambs: feed my sheep." That was Peter's demonstration. It is not necessary that it should be our way of showing our love. There are different ways for different disciples. There are some who are not qualified to feed lambs, for they are only little lambs themselves. There are some that could not feed sheep, for they cannot at present see afar off; they are weak in the faith, and not qualified to teach at all. They have other means, however, of showing their love to the Saviour. Let us offer a few words upon this matter.

"Lovest thou me?" Then one of the best evidences thou canst give is to feed my lambs. Have I two or three little children that love and fear my name? If thou wantest to do a deed, which shall show that thou art a true lover, and not a proud pretender; go and feed them. Are there a few little ones whom I have purchased with my blood in an infant class? Dost thou want to do something which shall evidence that thou art indeed mine? Then sit not down with the elders, dispute not in the temple; I did that myself; but go thou, and sit down with the young orphans, and teach them the way to the kingdom. "Feed my lambs."

Dearly beloved, I have been of late perplexing myself with one thought: that our church-government is not scriptural. It is scriptural as far as it goes; but it is not according to the whole of Scripture; neither do we practise many excellent things that ought to be practised in our churches. We have received into our midst a large number of young persons; in the ancient churches there was what was called the catechism class I believe there ought to be such a class now. The Sabbath-school, I believe, is in the Scripture; and I think there ought to be on the Sabbath afternoon, a class of the young people of this church, who are members already, to be taught by some of the elder members. Now-a-days, when we get the lambs, we just turn them adrift in the meadow, and there we leave them. There are more than a hundred young people in this church who positively, though they are members, ought not to be left alone; but some of our elders, if we have elders, and some who ought to be ordained elders, should make it their business to teach them further, to instruct them in the faith, and so keep them hard and fast by the truth of Jesus Christ. If we had elders, as they had in all the apostolic churches, this might in some degree be attended to. But now the hands of our deacons are full, they do much of the work of the eldership, but they cannot do any more than they are doing, for they are toiling hard already. I would that some here whom God has gifted, and who have time, would spend their afternoons in taking a class of those who live around them, of their younger brethren, asking them to their houses for prayer and pious instruction, that so the lambs of the flock may be fed. By God's help I will take care of the sheep; I will endeavour under God to feed them, as well as I can, and preach the gospel to them. You that are older in the faith and stronger in it, need not that careful cautious feeding which is required by the lambs. But there are many in our midst, good pious souls who love the Saviour as much as the sheep do; but one of their complaints which I have often heard is, "Oh I sir, I joined your church, I thought they would be all brothers and sisters to me, and that I could speak to them, and they would teach me and be kind to me. Oh ! sir, I came, and nobody spoke to me." I say, "Why did not you speak to them first?" "Oh !" they reply, "I did not like." Well, they should have liked, I am well aware; but if we had some means of feeding the lambs, it would be a good way of proving to our Saviour and to the world, that we really do endeavour to follow him. I hope some of my friends will take that hint; and if, in concert with me, my brethren in office will endeavour to do something in that way, I think it will be no mean proof of their love to Christ. "Feed my lambs," is a great duty; let us try to practise it as we are able.

But, beloved, we cannot all do that; the lambs cannot feed the lambs; the sheep cannot feed the sheep exactly. There must be some appointed to these offices. And therefore, in the Saviour's name, allow me to say to some of you, that there are different kinds of proof you must give. "Simon son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee." Then preserve that prayer-meeting attend to it; see that it is kept going on, and that it does not fall to the ground. "Simon son of Jonas lovest thou me?" See to thy servants; see that they go to the house of God, and instruct them in the faith. There is a sister: Lovest thou Christ? "Yea, Lord." Perhaps it is as much as you can do perhaps it is as much as you ought to do to train up your children in the fear of the Lord. It is of no use to trouble yourselves about duties that God never meant you to do, and leave your own vineyard at home to itself. Just take care of your own children; perhaps that is as good a proof as Christ wants of you that you are feeding his lambs. You have your own office, to which Christ has appointed you: seek not to run away from it, but endeavour to do what you can to serve your Master therein. But, I beseech you, do something to prove your love; do not be sitting down doing nothing. Do not be folding your hands and arms, for such people perplex a minister most, and bring the most ruin on a church such as do nothing. You are always the readiest to find fault. I have marked it here, that the very people who are quarrelling with everything are the people that are doing nothing, or are good for nothing. They are sure to quarrel with everything else, because they are doing nothing themselves; and therefore they have time to find fault with other people. Do not O Christian, say that thou lovest Christ, and yet do nothing for him. Doing is a good sign of living; and he can scarce be alive unto God that does nothing for God. We must let our works evidence the sincerity of our love to our Master. "Oh!" say you, "but we are doing a little." Can you do any more? If you can, then do it. If you cannot do more, then God requires no more of you; doing to the utmost of your ability is your best proof; but if you can do more, inasmuch as ye keep back any part of what ye can do, in that degree ye give cause to yourselves to distrust your love to Christ. Do all you can to your very utmost; serve him abundantly; ay, and superabundantly: seek to magnify his name; and if ever you do too much for Christ, come and tell me of it; if you ever do too much for Christ, tell the angels of it but you will never do that. He gave himself for you; give yourselves to him.

You see, my friends, how I have been directing you to search your own hearts, and I am almost afraid that some of you will mistake my intention. Have I a poor soul here who really deplores the langour of her affections? Perhaps you have determined to ask yourself as many questions as you can with a view of reviving the languid sparks of love. Let me tell you then that the pure flame of love must be always nourished where it was first kindled. When I admonished you to look to yourself it was only to detect the evil; would you find the remedy, you must direct your eyes, not to your own heart, but to the blessed heart of Jesus to the Beloved one to my gracious Lord and Master. And wouldst thou be ever conscious of the sweet swellings up of thy heart towards him; thou canst only prove this by a constant sense of his tender love to thee. I rejoice to know that the Holy Ghost is the Spirit of love, and the ministry of the Spirit is endeared to me in nothing so much as this, that he takes of the things of Jesus, and shows them to me, spreading abroad the Saviour's love in my heart, until it constrains all my passions, awakens the tenderest of all tender emotions, reveals my union to him, and occasions my strong desire to serve him. Let not love appear to thee as a stern duty, or an arduous effort; rather look to Jesus, yield thyself up to his gracious charms till thou art ravished with his beauty and preciousness. But ah! if thou art slack in the proofs thou givest, I shall know thou art not walking with him in holy communion.

And allow me to suggest one profitable way of improving the ordinance of the Lord's Supper. That is: while you are partaking of it, my friends, renew your dedication to Christ. Seek this morning to give yourselves over afresh to your Master. Say with your hearts, what I shall now say with my lips: "Oh I my precious Lord Jesus, I do love thee; thou knowest I have in some degree given myself to thee up to this time, thanks to thy grace! Blessed be thy name, that thou hast accepted the deeds of so unworthy a servant. O Lord, I am conscious that I have not devoted myself to thee as I ought; I know that in many things I have come short. I will make no resolution to live better to thine honor, but I will offer the prayer that thou wouldst help me so to do. Oh! Lord, I give to thee my health, my life, my talents, my power, and all I have! Thou hast bought me, and bought me wholly: then, Lord, take me this morning, baptize me in the Spirit; let me now feel an entire affection to thy blessed person. May I have that love which conquers sin and purifies the soul that love which can dare danger and encounter difficulties for thy sake. May I henceforth and for ever be a consecrated vessel of mercy, having been chosen of thee from before the foundation of the world! Help me to hold fast that solemn choice of thy service which I desire this morning, by thy grace to renew." And when you drink the blood of Christ, and eat his flesh spiritually in the type and in the emblem, then I beseech you, let the solemn recollection of his agony and suffering for you inspire you with a greater love, that you may be more devoted to his service than ever. If that be done, I shall have the best of churches; if that be done by us, the Holy Spirit helping us to carry it out, we shall all be good men and true, holding fast by him, and we shall not need to be ashamed in the awful day.

As for you that have never given yourselves to Christ, I dare not tell you to renew a vow which you have never made, nor dare I ask you to make a vow, which you would never keep. I can only pray for you, that God the Saviour would be pleased to reveal himself unto your heart, that "a sense of blood-bought pardon" may "dissolve your hearts of stone;" that you may be brought to give yourselves to him, knowing that if you have done that, you have the best proof that he has given himself for you. May God Almighty bless you: those of you who depart, may he dismiss with his blessing: and those who remain, may you receive his favour, for Christ's sake! Amen.

Spurgeon's Verse Expositions of the Bible

Love to Jesus

by

Charles H. Spurgeon (1834-1892)

This updated and revised manuscript is copyrighted ã 1999 by Tony Capoccia. All rights reserved.

‘Lord, you know all things; you know that I love you.’ John 21:17

Christ rightly known is most surely Christ beloved. No sooner do we discern his excel-lencies, behold his glories, and partake of his bounties, than our heart is at once moved with love towards him. Let him but speak pardon to our guilty souls, then we shall not delay for long to speak words of love to his most adorable person. It is utterly impossible for a man to know himself to be complete in Christ, and to be destitute of love towards Christ Jesus. A believer may be in Christ, and yet, from a holy jealousy, he may doubt his own affection to his Lord; but love is most assuredly in his bosom, for that breast which has never heaved with love to Jesus, is yet a stranger to the blood of sprinkling. He that does not love, has not seen Christ, neither has he known him. As the seed ex-pands in the moisture and the heat, and sends forth its green blade so also when the soul becomes affected with the mercy of the Saviour, it puts forth its shoots of love to him and desire after him.

This love is no mere heat of excitement, nor does it end in a flow of rapturous words; but it causes the soul to bring forth the fruits of righteousness, to its own joy and the Lord's glory. It is a principle, active and strong, which exercises itself unto godliness, and pro-duces abundantly things which are lovely and of good repute. Some of these we intend to mention, earnestly desiring that all of us may exhibit them in our lives. Dr. Owen very con-cisely sums up the effects of true love in the two words, adherence and assimilation: the one knitting the heart to Jesus, and the other con-forming us to his image. This is an excellent summary; but as our design is to be more explicit, we shall in detail review the more usual and pleasing of the displays of the power of grace, afforded by the soul which is under the influence of love to Christ.

1. One of the earliest and most important signs of love to Jesus is the deed of solemn dedication of ourselves, with all we have and are, most unreservedly to the Lord's service.

Dr. Doddridge has recommended a solemn covenant between the soul and God, to be signed and sealed with due deliberation and most fervent prayer. Many of the most emi-nent of the saints have adopted this excellent method of devoting themselves in very deed unto the Lord, and have reaped great benefits from the review of that solemn document when they have freshly renewed the act of dedication. The writer of the present volume conceives that burial with Christ in Baptism is a far more scriptural and expressive sign of dedication; but he is not inclined to deny his brethren the liberty of confirming that act by the other, if it seem good to them. The remarks of John Newton upon this subject are therefore cautious and terse [See ‘Life of Grimshaw,’ p.13], that we cannot refrain from quoting them at length: ‘Many judicious persons have differed in their sentiments with respect to the propriety or utility of such written en-gagements. They are usually entered into, if at all, in an early stage of profession, when, though the heart is warm, there has been little actual experience of its deceitfulness. In the day when the Lord turns our mourning into joy, and speaks peace, by the blood of his cross, to the conscience burdened by guilt and fear, resolutions are formed which, though honest and sincere, prove, like Peter's promise to our lord, too weak to withstand the force of subsequent unforeseen temptation. Such vows, made in too much dependence upon our own strength, not only occasion a farther discovery of our weakness, but frequently give the enemy advan-tage to terrify and distress the mind. There-fore, some persons, of more mature experience, discount the practice as legal and im-proper. But, as a scaffold, though no part of an edifice, and designed to be taken down when the building is finished, is yet useful for a time in carrying on the work so many young con-verts have been helped by expedients which, when their judgments are more ripened, and their faith more confirmed, are no longer neces-sary. Every true believer, of course, ought to devote himself to the service of the Redeemer; yea, he must and will, for he is constrained by love. He will do it not once only, but daily. And many who have done it in writing can look back upon the transaction with thankfulness to the end of life, recollecting it as a season of peculiar solemnity and impression, accompanied with emotions of heart neither to be forgotten nor recalled. And the Lord, who does not despise the day of small things, nor break the bruised reed, nor quench the smoking flax accepts and ratifies the desire; and mercifully pardons the mistakes which they discover, as they attain to more knowledge of him and of themselves. And they are encouraged, if not warranted, to make their surrender in this manner, by the words of the prophet Isaiah: “One shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel”’ (Isaiah 44:5 ).

Whatever view we may take of the form of consecration, we must all agree that the deed itself is absolutely necessary as a firstfruit of the Spirit, and that where it is absent there is none of the love of which we are treating. We are also, all of us, in union on the point that the surrender must be sincere, entire, uncon-ditional, and deliberate; and that it must be accompanied by deep humility, from a sense of our unworthiness, simple faith in the blood of Jesus as the only medium of acceptance, and constant reliance upon the Holy Spirit for the fulfilment of our vows. We must give ourselves to Jesus, to be his, to honour and to obey, if necessary, even unto death. We must be ready with Mary to break the alabaster box, with Abraham to offer up our Isaac, with the apos-tles to renounce our worldly wealth at the bid-ding of Christ, with Moses to despise the riches of Egypt, with Daniel to enter the lion's den, and with the three holy children to step into the furnace. We cannot retain a portion of the price, like Ananias, nor love this present world with Demas, if we are the genuine followers of the Lamb. We consecrate our all when we receive Christ as all.

The professing Church has many in its midst who, if they have ever given themselves to Christ, appear to be very oblivious of their solemn obligation. They can scarcely afford a fragment of their wealth for the Master's cause; their time is wasted, or employed in any service but that of Jesus; their talents are absorbed in worldly pursuits; and the absolute waste of their influence is thought to be an abundant satis-faction of all the claims of heaven. Can such men be honest in their professions of attach-ment to the Lamb? Was their dedication a sincere one? Do they not afford us grave sus-picion of hypocrisy? Could they live in such a fashion if their hearts were right with God? Can they have any right idea of what the Saviour deserves? Are their hearts really renewed? We leave them to answer for themselves; but re must entreat them also to ponder the following questions, as they shall one day have to render an account to their Judge. Does not God abhor the lying lip? And is it not lying against God to profess that which are do not carry out? Doe not the Saviour loathe those who are neither cold nor hot? And are not those most truly in that case who serve God with half a heart? What must be the doom of those who have insulted Heaven with empty vows? Will not a false profession entail a fearful punishment upon the soul forever? And is he not false who does not serve the Lord with all his might? Is it a little thing to be branded as a robber of God? Is it a trifle to break our vows with the Almighty? Shall a man mock his Maker, and go unpunished? And how shall he abide the day of the wrath of God ?

May God make us ever careful that, by his Holy Spirit's aid, we may be able to live unto him as those that are alive from the dead; and since in many things we fall short of his perfect will, let us humble ourselves, and devoutly seek the moulding of his hand to renew us day by day. We ought always desire a perfect life as the result of full consecration, even though we shall often groan that ‘it is not yet attained.’ Our prayer should be

‘Take my soul and body’s powers;

Take my memory, mind, and will;

All my goods, and all my hours;

All I know, and all I feel;

All I think, or speak, or do;

Take my heart but make it new.’ [C. Wesley]

2. Love to Christ will make us ‘timid and tender to offend.’ We shall be most careful lest the Saviour should be grieved by our ill manners. When some much loved friend is visiting our house, we are ever fearful lest he should be ill at ease; we therefore watch every movement in the family, that nothing may disturb the quiet we desire him to enjoy. How frequently do we apologise for the homeliness of our provisions, our own apparent inattention, the forgetfulness of our servants, or the rudeness of our children. If we suppose him to be uncomfortable, how readily will we disarrange our household to give him pleasure, and how disturbed are we at the least symptom that he is not satisfied with our hospitality. We are grieved if our words appear cold towards him, or our acts unkind. We would sooner that he should grieve us than that we should displease him. Surely we should not treat our heavenly Friend worse than our earthly acquaintance; but we should constantly endeavour to please Him in all things who did not please himself. Such is the influence of real devotion to our precious Redeemer, that the more the mind is saturated with affection to him, the more watchful shall we be to give no offense in anything, and the more sorrow shall we suffer because our nature is yet so imperfect that in many things we come short of his glory. A believer, in a healthy state of mind, will be extremely sensitive; he will avoid the appearance of evil, and guard against the beginnings of sin. He will often be afraid to put one foot before another, lest he should tread upon forbidden ground; he will tremble to speak, lest his words should not be ordered aright; he will be timid in the world, lest he should be surprised into transgression; and even in his holy deeds he will be watchful over his heart, lest he should mock his Lord. This feeling of fear lest we should ‘slip with our feet,’ is a precious feature of true spiritual life. It is to be greatly regretted that it is so lightly prized by many, in comparison with the more martial virtues; for, despite its apparent insignificance, it is one of the choicest fruits of the Spirit, and its absence is one of the most de-plorable evidences of spiritual decay. A heedless spirit is a curse to the soul; a rash, presumptuous conversation will eat like a cancer does. ‘Too bold’ was never Too-wise nor Too‑loving. Careful walking is one of the best securities of safe and happy standing. It is solemn cause for doubting when we are indifferent in our be-haviour to our best Friend. When the new creature is active, it will be indignant at the very name of sin; it will condemn it as the murderer of the Redeemer, and wage as fierce a war against it as the Lord did with Amalek. Christ's foes are our foes when we are Christ's friends. Love of Christ and love of sin are elements too hostile to reign in the same heart. We shall hate iniquity simply because Jesus hates it. A good divine [John Brine] writes: ‘If any pretend unto an assurance of forgiveness through the merits of Jesus, without any experience of shame, sorrow, and hatred of sin, on account of its vile nature, I dare boldly pronounce such a pretension to be no other than a vain presumption, that is likely to be followed by an eternal loss of their immortal souls.’

He that is not afraid of sinning has good reason to be afraid of damning. Truth hates error, holiness abhors guilt, and grace cannot but detest sin. If we do not desire to be cau-tious to avoid offending our Lord, we may rest confident that we have no part in him, for true love to Christ will rather die than wound him. Hence love to Christ is ‘the best antidote to idolatry;’ [James Hamilton] for it prevent any object from occu-pying the rightful throne of the Saviour. The believer dares not admit a rival into his heart, knowing that this would grievously offend the King. The simplest way of preventing an ex-cessive love of the creature is to set all our affection upon the Creator. Give your whole heart to your Lord, and you cannot idolize the things of earth, for thou will have nothing left with which to worship them.

B. If we love the Lord Jesus we shall be obe-dient to his commands. False, vain, and boasting pretenders to friendship with Christ think it enough to talk fluently of him; but humble, sincere, and faithful lovers of the Lord are not content with words they must be doing the will of their Master. As the affectionate wife obeys because she loves her husband, so does the redeemed soul delight in keeping the com-mands of Jesus, although compelled by no force but that of love. This divine principle will render every duty pleasant; yes, when the labour is in itself irksome, this heavenly grace will quicken us in its performance by reminding us that it is honourable to suffer for our Lord. It will induce an universal obedience to all known commands, and overcome that critical spirit of rebellion which takes exception to many precepts, and obeys only as far as it chooses to do so. It infuses not the mere act, but the very spirit of obedience, inclining the inmost heart to feel that its new born nature cannot but obey. True, old corruption is still there; but this only proves the hearty wil-lingness of the soul to be faithful to the laws of its King, seeing that it is the cause of a per-petual and violent contest the flesh lusting against the spirit, and the spirit striving against the flesh. We are willing to serve God when we love his Son: there may be obstacles, but no unwillingness. We would be holy even as God is holy, and perfect even as our Father which is in heaven is perfect. And to proceed yet further, love not only removes all unwillingness, but inspires the soul with a delight in the service of God, by making the lowest act of service to appear honourable. A heathen [Seneca] once exclaimed, Deo servire est regnare ‘to serve God is to reign:’ so does the renewed heart joyfully acknowledge the high honour which it receives by obedience to its Lord. He counts it not only his reasonable, but his de-lightful service, to be a humble and submissive disciple of his gracious Friend. He would be unhappy if he had no opportunity of obedience his love requires channels for its fullness: he would pray for work if there were none, for he includes his duties among his privileges. In the young dawn of true religion this is very observable would that it were equally so ever after! Oh! how jealous we were lest one divine ordinance should be neglected, or one rule violated. Nothing pained us more than our own too frequent wanderings, and nothing gra-tified us more than to be allowed to cut wood or draw water at his bidding. Why is it not so now with all of us? Why are those wings, once outstretched for speedy flight, now folded in sloth? Is our Redeemer less deserving? Or could it be that we are less loving? Let us seek by greater meditation on the work and love of our Saviour, by the help of the Holy Spirit, to renew our love to him: otherwise our lamentation will soon be ‘How the gold has become dim! How the glory has departed!’ (Lamentations 4:1 ).

4. Love to Christ will impel us to defend him against his foes.

‘If any touch my friend, or his good name,

It is my honour and my love to free his blasted fame

From the least spot or thought of blame.’ [Herbert].

Good men are more tender over the reputation of Christ than over their own good name; for they are willing to lose the world's favourable opinion rather than that Christ should be dis-honoured. This is no more than Jesus has a right to expect. Would he not be a sorry brother who should hear me insulted and slan-dered, and yet be silent? Would he not be destitute of affection who would allow the character of his nearest relative to be trampled in the dust, without a struggle on his behalf? And is he not a poor style of Christian who would calmly submit to hear his Lord abused? We could bear to be trampled in the very mire that He might be exalted; but to see our glorious Head dishonoured, is a sight we cannot tamely behold. We would not, like Peter, strike his enemies with the sword of man; but we would use the sword of the Spirit as well as we are enabled. Oh! how has our blood boiled when the name of Jesus has been the theme of scornful jest! How we have been ready to invoke the fire of Elijah on the guilty blasphemers! Or when our more carnal heat has subsided, how have we wept, even to the sobbing of a child, at the reproach cast upon his most hallowed name! Many a time we have been ready to burst with anguish when we have been speechless before the scoffer, because the Lord had shut us up, that we could not come forth; but at other seasons, with courage more than we had considered to be within the range of our capability, we have boldly reproved the wicked, and sent them back abashed.

It is a lovely spectacle to behold the timid and feeble defending the citadel of truth: not with hard blows of logic, or bombardments of rhetoric but with that tearful earnestness, and implicit confidence, against which the attacks of revilers are utterly powerless. Over-thrown in argument, they overcome by faith; covered with contempt, they think it all joy if they can only avert a solitary stain from the escutcheon [shield-shaped emblem bearing a coat of arms] of their Lord. ‘Call me what you will,’ says the believer, ‘but do not speak ill of my Beloved. Here, plough these shoulders with your lashes, but spare yourselves the sin of cursing him! Yes, let me die: I am all too happy to be slain, if my Lord's most glorious cause shall live!’

Ask every regenerate child of God whether he does not count it his privilege to maintain the honour of his Master's name; and though his answer may be worded with holy caution, you will not fail to discover in it enough of that determined resolution which, by the blessing of the Holy Spirit, will enable him to stand fast in the evil day. He may be careful to reply to such a question, lest he should be presumptuous; but should he stand like the three holy children before an enraged tyrant, in the very mouth of a burning fiery furnace, his answer, like theirs, would be, ‘We have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up’ (Daniel 3:16-18 ).

In some circles it is believed that in the event of another reign of persecution, there are very few in our churches who would endure the fiery trial: nothing, we think, is more unfounded. It is our firm opinion that the feeblest saint in our midst would receive grace for the struggle, and come off more than a conqueror. God's children are the same now as ever. Real piety will as well endure the fire in one century as another. There is the same love to impel the martyrdom, the same grace to sustain the sufferer, the same promises to cheer his heart, and the same crown to adorn his head. We believe that those followers of Jesus who may perhaps one day be called to the stake, will die as readily as any who have gone before. Love is still as strong as death, and grace is still made perfect in weakness.

‘Sweet is the cross, above all sweets,

To souls enamoured with His smiles;

The keenest woe life ever meets,

Love strips of all its terrors, and beguiles.’ [Madame Guion]

This is as true today, as it was a thousand years ago. We may be weak in grace, but grace is not weak: it is still omnipotent, and able to endure the trying day.

There is one form of this jealousy for the honour of the cross, which will always distinguish the devout Christian: he win tremble lest he himself, by word or deed, by omis-sion of duty or commission of sin, should dishonour the holy religion which he has professed. He will hold perpetual controversy with ‘sinful self’ on this account, and will loathe himself when he has inadvertently given occasion to the enemy to blaspheme. The King's favourite will be sad if, by mistake or carelessness, he has been the accomplice of traitors: he desires to be beyond reproach, that his Monarch may suffer no disgrace from his courtier. Nothing has injured the cause of Christ more than the inconsistencies of his avowed friends. Jealousy for the honour of Christ is an admirable mark of grace.

5. A firm attachment to the person of Christ will create a constant anxiety to promote his cause.

With some it has produced that burning zeal which enabled them to endure banishment, to brave dangers, and to forsake comforts, in order to evangelise an ungrateful people, among whom they were not unwilling to suffer perse-cution, or even death, so that they might but enlarge the borders of Immanuel's land. This has inspired the evangelist with inex-haustible strength to proclaim the word of his Lord from place to place, amid the slander of foes and the coldness of friends; this has moved the generous heart to devise liberal things, that the cause might not fade for lack of temporal supplies; and this, in a thousand ways, has stirred up the host of God, with various weapons and in several fields, to fight the battles of their Lord. There is little or no love to Jesus in that man who is indifferent concerning the progress of the truth. The man whose soul is saturated with grateful affection to his crucified Lord will weep when the enemy seems to get an advantage; he will water his couch with tears when he sees a declining church; he will lift up his voice like a trumpet to arouse the slumbering, and with his own hand will labour day and night to build up the breaches of Zion; and should his efforts be successful, with what joyous gratitude will he lift up his heart unto the King of Israel, extolling him as much yes, more for mercies given to the Church than for bounties conferred upon himself. How diligently and tirelessly will he labour for his Lord, humbly conceiving that he cannot do too much, or even enough, for one who gave his heart's blood as the price of our peace.

We lament that too many among us are like Issachar, who was described as ‘a strong donkey, lying down between two burdens,’ too lazy to perform the works of piety so urgently demanded at our hands: but the reason of this sad condition is not that fervent love is unable to produce activity, but that such are deplorably destitute of that intense affection which grace begets in the soul.

Love to Christ smoothes the path of duty, and dispatches the feet to travel it: it is the bow which impels the arrow of obedience; it is the mainspring moving the wheels of duty; it is the strong arm tugging the oar of diligence. Love is the marrow of the bones of fidelity, the blood in the veins of piety, the sinew of spiritual strength yes, the life of sincere devotion. He that has love can no more be mo-tionless than the aspen tree in the gale, the withered leaf in the hurricane, or the spray in the tempest. Likewise, as hearts must beat, so also love must labour. Love is instinct with activity, it cannot be idle; it is full of energy, it cannot content itself with little things: it is the well spring of heroism, and great deeds are the gushings of its fountain; it is a giant it heaps mountains upon moun-tains, and thinks it a little pile; it is a mighty mystery, for it changes bitter into sweet; it calls death life, and life death, and it makes pain less painful than enjoyment. Love has a clear eye, but it can see only one thing it is blind to every interest but that of its Lord; it sees things in the light of his glory, and weighs actions in the scales of his honour; it counts royalty but drudgery if it cannot reign for Christ, but it delights in servitude as much as in honour, if it can thereby advance the Master's kingdom; its end sweetens all its means; its object lightens its toil, and removes its weariness. Love, with refreshing influence, girds up the loins of the pilgrim, so that he forgets fatigue; it casts a shadow for the traveling man, so that he does not feel the burning heat; and it puts the bottle to the lip of thirst. Have we not found it so? And, under the influence of love, are we not prepared by the Spirit's sacred aid to do or suffer all that thought can suggest, as being likely to promote his honour?

He who does not desire the good of the kingdom is no friend to the king; so he who forgets the interests of Zion can scarcely be a favourite with her Prince. We wish prosperity in estate and household to all those in whom we delight; and if we take pleasure in Jesus, we shall pray for the peace of Jerusalem, and labour for her increase.

May ‘the Father of lights’ give unto his Church more love to her Head, then she will be zealous, valiant, and persevering, and then shall her Lord be glorified.

6. It is a notable fact that fervent love to Jesus will enable us to endure anything he is pleased to lay upon us.

Love is the mother of resignation: we gladly receive buffeting and blows from Jesus when our heart is fully occupied with his love. Even as a dearly cherished friend does but delight us when he uses freedoms with us, or when he takes a good deal of liberty in our house so Jesus, when we love him heartily, will never offend us by anything that he may do. Should he take our gold, we would think his hand to be a noble treasury for our wealth; should he remove our joys, we reckon it a greater bliss to lose than gain, when his will runs in such a channel. Yes, should he smite us very deeply, we shall turn to his hand and kiss the rod. To believe that Christ has done it, is to extract the sting of an affliction. We remember hearing a preacher at a funeral most beautifully setting forth this truth in parable. He said: ‘A certain nobleman had a spacious garden, which he left to the care of a faithful servant, whose delight it was to train the climbing plants along the trellis, to water the seeds in the time of drought, to support the stalks of the tender plants, and to do every work which could render the garden a Paradise of flowers. One morning he rose with joy, expecting to tend his beloved flowers, and hoping to find his favourites increased in beauty. To his surprise, he found one of his choicest beauties torn from its stem, and, looking around him, he missed from every bed the pride of his garden, the most precious of his blooming flowers. Full of grief and anger, he hurried to his fellow servants, and demanded who had thus robbed him of his treasures. They had not done it and he did not charge them with it; but he found no solace for his grief till one of them remarked: “My lord was walking in the garden this morning, and I saw him pluck the flowers and carry them away.” Then truly he found he had no cause for his trouble. He felt it was well that his master had been pleased to take his own, and he went away, smiling at his loss, because his lord had taken them. So,’ said the preacher, turning to the mourners, ‘you have lost one whom you regarded with much tender affection. The bonds of endearment have not availed for her retention upon earth. I know your wounded feelings when, instead of the lovely form which was the embo-diment of all that is excellent and amiable, you behold nothing but ashes and corruption. But remember, my beloved, THE LORD has done it; He has removed the tender mother, the affectionate wife, the inestimable friend. I say again, remember your own Lord has done it; therefore do not murmur, or yield yourselves to an excess of grief’ There was as much force as well as beauty in the simple allegory: it would be good if all the Lord’s family had grace to prac-tice its heavenly lesson, in all times of bereave-ment and affliction.

Our favourite master of quaint conceits [Herbert] has singularly said in his poem entitled ‘Unkind-ness’

‘My friend may spit upon my curious floor.’

True, most true, our Beloved may do as he pleases in our house, even if he would break its ornaments and stain its glories. Come in, you heavenly guest, even though each footstep on our floor should crush a thousand of our earthly joys. You are yourself more than sufficient recompense for all that you can take away. Come in, you brother of our souls, even though your rod comes with you. We would rather have you, and trials with you, than lament your absence even though surrounded with all the wealth the universe can bestow.

The Lord’s prisoner in the dungeon of Aberdeen thus penned his belief in the love of his ‘sweet Lord Jesus,’ and his acquiescence in his Master’s will:

‘Oh, what owe I to the file, to the hammer, to the furnace, of my Lord Jesus! who hath now let me see how good the wheat of Christ is, which goeth through his mill, to be made bread for his own table. Grace tried is better than grace, and more than grace it is glory in its infancy. When Christ blesses his own crosses with a tongue, they breathe out Christ's love, wisdom, kindness, and care of us. Why should I start at the plough of my Lord, that maketh deep furrows upon my soul? 1 know that He is no idle husbandman; He purposeth a crop. Oh, that this white, withered lea‑ground [pasture] were made fertile to bear a crop for him, by whom it is so painfully dressed, and that this fallow‑ground were broken up! Why was I (a fool!) grieved that He put his gar-land and his rose upon my head the glory and honour of his faithful witnesses? I desire now to make no more pleas with Christ. Verily, He hath not put me to a loss by what I suffered; he oweth me nothing; for in my bonds how sweet and comfortable have the thoughts of Him been to me, wherein I find a sufficient recompense of reward!’

7. To avoid tiring the reader with a longer list of ‘the precious fruits put forth by the Sun’ of love, we will sum up everything in the last re-mark that the gracious soul will labour after an entire annihilation of selfishness, and a com-plete absorption into Christ of its aims, joys, desires, and hope. The highest conceivable state of spirituality is produced by a concentration of all the powers and passions of the soul upon the person of Christ. We have asked a great thing when we have begged to be wholly surrendered to be crucified. It is the highest stage of manhood to have no wish, no thought, no desire, but Christ to feel that to die would be bliss, if it were for Christ that to live in poverty, and woe, and scorn, and contempt, and misery, would be sweet, if it were for Christ to feel that it matters nothing what becomes of one's self, as long as our Master is exalted to feel that though we are like a withered leaf, we are blown in the blast, we are quite careless where we are going, so long as we feel that the Master’s hand is guiding us according to his will; or, rather, to feel that though like the diamond, we must be cut with sharp tools, yet we do not care how sharply we may be cut, as long as we are made fit jewels to adorn his crown. If any of us have attained to this sweet feeling of self-anni-hilation, then we shall look up to Christ as if He were the sun, and we shall say within ourselves, ‘O Lord, I see your beams; I feel myself to be not a beam from you but darkness, swallowed up in your light. The most I ask is, that you would live in me that the life I live in the flesh may not be my life, but your life in me; that I may say with emphasis, as Paul did, ‘For me to live is Christ.’

A man who has attained this high position has indeed ‘entered into rest.’ To him the praise or the censure of men are both contemptible, for he has learned to look upon the one as unworthy of his pursuit, and the other as beneath his regard. He is no longer vulnerable, since he has in himself no separate sensitiveness, but has united his whole being with the cause and person of the Redeemer. As long as there is a particle of selfishness remaining in us, it will mar our sweet enjoyment of Christ; and until we get a complete riddance of it, our joy will never be unmixed with grief. We must dig at the roots of our selfishness to find the worm which eats away at our happiness. The soul of the believer will always pant for this serene condition of passive surrender, and will not be con-tent until it has thoroughly plunged itself into the sea of divine love. Its normal con-dition is that of complete dedication, and it regards every deviation from such a state as a

mark of the plague and a breaking forth of disease. Here, in the lowest valley of self-renunciation, the believer walks upon a very pinnacle of exaltation; bowing himself, he knows that he rising immeasurably high when he is sinking into nothing, and, falling flat upon his face, he feels that he is thus mounting to the highest elevation of mental grandeur.

It is the ambition of most men to absorb others into their own life, that they may shine all the more brightly by the stolen rays of other lights; but it is the Christian's highest aspira-tion to be absorbed into another, and lose himself in the glories of his sovereign and Saviour. Proud men hope that the names of others shall only be remembered as single words in their own long titles of honour; but loving children of God long for nothing more than to see their own names used as letters in the bright records of the accomplishments of the Wonderful, and the Councillor.

Heaven is a state of entire acquiescence in the will of God, and perfect sympathy with his purposes; it is, therefore, easy to discern that the desires we have just been describing are true promises of the inheritance? and sure signs of preparation for it.

And now, how is it with the reader? Is he a lover of Jesus in verity and truth? or does he confess that these signs are not seen in him? If he is indeed without love to Jesus, then he has good reason to humble himself and turn unto the Lord, for his soul is in as evil a condition as it can be this side of hell; and, alas! will soon be, unless grace prevents it, in a plight so pitiable, that eternity will scarcely be long enough for its regrets.

It is more than probable that some of our readers are troubled with doubts concerning the truth of their affection for Jesus, although they are indeed his faithful friends. Permit us to address such with a word of consolation.

You have some of the marks of true piety about you at least, you can join in some of the feelings to which we have been ex-pressing but still you fear that you are not right in your heart towards Christ. What then is your reason for such a suspicion? You reply that your excess of attachment towards your friends and relatives is proof that you are not sincere, for if you truly loved Jesus, you would love him more than these. Your complaint is: ‘I fear I love the creature more than Christ, and if so my love is hypocritical. I frequently feel more vehement and more devoted longings of my heart to my beloved relatives than I do towards heavenly objects, and I therefore believe that I am still carnal, and the love of God does not inhabit my heart.’

Far be it from us to plead the cause of sin, or extenuate the certain fault which you thus commit; but at the same time it would be even further from our design to blot out at once all the names of the living family of God. For if our love is to be measured by its temporary violence, then we fear there is not one among the saints who has not at some time or other had an excessive love to the creature, and; who has not, therefore, upon such reasoning, proved himself to be a hypocrite. Let it be remembered, therefore, that the strength of affection is rather to be measured by the hold it has upon the heart, than by the heat it displays at careless times and seasons. Flavel very wisely observes, ‘As rooted malice argues a stronger hatred than a sudden though more violent passion, so we must measure our love, not by a violent motion of it, now and then, but by the depth of the root and the constancy of its actings. Be-cause David was so passionately moved for Absalom, Joab concludes that if he had lived, and all the people died, it would have pleased him well; but that was argued more like a soldier than a logician.’

If your love is constant in its steadfastness, faithful in its actions, and honest in its character, then you do not need to distrust it on account of certain more burning passions, which temporarily and wickedly inflame the mind. Avoid these as sinful, but do not therefore doubt the truthful-ness of your attachment to your Master. True grace may be in the soul without being apparent, for, as Baxter truly observes, ‘grace is never apparent and sensible to the soul but while it is in action.’ Fire may be in the flint, and yet be unseen except when circumstances shall bring it out. As Dr. Sibbs observes in his Soul's Conflict, ‘There is sometimes grief for sin in us, when we think there is none;’ so may it be with love which may be there, but not discoverable till some circumstance shall lead to its discovery. The eminent Puritan pertinently remarks:

‘You may go seeking for the hare or partridge many hours, and never find them while they lie close and stir not; but when once the hare betakes himself to his legs, and the bird to her wings, then you see them presently. So long as a Christian hath his graces in lively action, so long, for the most part, he is assured of them. How can you doubt whether you love God in the act of loving? Or whether you believe in the very act of believing. If, there, you would be assured whether this sacred fire be kindled in your hearts, blow it up, get it into a flame, and then you will know; believe till you feel that you do believe; and love till you feel that you love.’

Seek to keep your graces in action by living near to the author of them. Live very near to Jesus, and think much of his love to you: thus will your love to him become more deep and fervent.

We pause here, and pray to the most gracious Father of all good, that he would accept our love, as he has already accepted us, in the Beloved; and we humbly crave the kind influence of his Holy Spirit, that we may be made perfect in love, and may glorify him to whom we now present ourselves as living sacrifices, holy, acceptable unto God, which is our reasonable service.

‘Jesu, thy boundless love to me

No thought can reach, no tongue declare;

O knit my thankful heart to thee,

And reign without a rival there:

Thine wholly, thine alone, I am;

Be thou alone my constant flame!

O grant that nothing in my soul

May dwell, but thy pure love alone:

O may thy love possess me whole,

My joy, my treasure, and my crown;

Strange flames far from my heart remove;

My every act, word, thought be love!’

TO THE UNCONVERTED READER

Again we turn to you; and are you still where we left you? Still without hope, still unforgiven? Surely, then, you have been con-demning yourself while reading these signs of grace in others. Such experience is too high for you, you can no more attain unto it than a stone to sensibility; but, remember, it is not too high for the Lord. He can renew you, and make you know the highest enjoyment of the saints. He alone can do it, therefore de-spair of your own strength; but He can accom-plish it, therefore hope in omnipotent grace. You are in a wrong state, and you know it: how fearful it will be if you should remain the same until death! Yet most assuredly you will unless Divine love shall change you. See, then, how absolutely you are in the hands of God. Labour to feel this. Seek to know the power of this dreaded but certain fact that you lie entirely at his pleasure; and there is no-thing more likely to humble and subdue you than the thoughts which it will beget within you.

Know and tremble, hear and be afraid. Bow yourself before the Most High, and confess his justice should He destroy you, and admire his grace which proclaims pardon to you. Do not think that the works of believers are their salvation; but seek first the root of their graces, which lies in Christ, not in themselves. This you can get nowhere but at the footstool of mercy from the hand of Jesus. You are shut up to one [standing at the?] door of life, and that door is Christ crucified. Receive him as God's free gift and your undeserved blessing. Renounce every other refuge, and embrace the Lord Jesus as your only hope. Put your soul in his hands. Sink or swim, let Him be your only support, and he will never fail you.

BELIEVE 0N THE LORD JESUS CHRIST, AND YOU WILL BE SAVED.

Kelly Commentary on Books of the Bible

In John 15:1-27 our Lord substitutes Himself for Israel, as the plant of God, responsible to bear fruit for Him on earth (not merely for man, as such, openly sinful and lost). He takes the place of that which most put itself forward as being according to God here below. As our Lord Himself said (in John 4:1-54), "Salvation is of the Jews:" this place of privilege and promise made their actual condition so much the guiltier. Our Lord, therefore, sets aside openly, and for ever, as regards those that He was now calling out of the world, all connection with Israel. "I am the true vine," He says. We all know that Israel of old is called the vine the vine that the Lord had brought out of Egypt. But Israel was empty, fruitless, false: Christ was the only true vine. Whatever might be the responsibility of Israel, whatever their boasted privileges (and they really were much every way), whatever the associations and hopes of the chosen people, all outside Christ had fallen under the power of the adversary. The only blessing for a soul now was found in Christ Himself; and so He opens the discourse (or, as we saw, closes what went before) with "Rise up: let us go hence." There was an abandonment, not only for Himself, but for them, of all connection with nature, or the world, even in their religion. It was Christ now, or nothing. As in the beginning of John 13:1-38, He had risen up anticipatively as a sign of His work for them on high; so here He calls them to quit all their earthly belongings with Himself; they were now definitively done with. Thus we have the Lord taking now the place substitutionally of all that had exercised religious power over their spirits. It was now proved to be neither a blessing nor even safety for a soul on earth.

"I," He says, "am the true vine, and my Father is the husbandman." He puts Himself in the place of all to which they had been attached and belonged here below, and the Father in lieu of Almighty God, or the Jehovah of Israel. So had He been known. to the fathers and the children of Israel; but it was His Father, as such, to whose care He commends them now. "Every branch in me that beareth not fruit;" for fruit was what God looked for, not merely acts or obligations, but bearing fruit: "Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." This is the general statement. There is a two-fold dealing with those who took the place of being branches of the true vine. Where no fruit was borne, there was judgment in excision; where fruit appeared, purging followed, that there might be more.

The Lord applies this truth particularly: "Already ye are clean through the word that I have spoken to you. Exhortation follows in verses 4, 5; the results distinctively for "a man," for any one ( τις ) who does not abide, and for the disciples who do, are found respectively in verse 6, and in verses 7, 8.

In this chapter it is never simply a question of divine grace saving sinners, blotting out iniquities, remembering sins and transgressions no more; but the power of the word is morally applied to judge whatever is contrary to God's character displayed in Christ, or, rather, to the Father's will revealed in Him. No standard less than this could be entertained, now that Christ was revealed. They then (for Judas was gone) were already clean through the word Christ had spoken to them. The law of Moses, divine as it was, would not suffice: it was negative; but Christ's word is positive. "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." It is not what God is in grace towards those that are outside Him and lost, but the appraisal of the ways of those associated with Christ, the dealings of God, or more strictly of His Father, with those who professed to belong to the Lord. I say "professed," because it is to me evident that He does not contemplate in His view those exclusively who really had life everlasting. Still less do branches of the vine mean the same thing as members of Christ's body, but His followers, who might even abandon Him, as some in the earliest days walked no more with Him. This alone explains our chapter, without forcing it.

The Lord, then, has in view those who then surrounded Him, already branches in the vine, and, of course, in principle, all that should follow, including those that would nominally, and at first to all appearance really, abandon Israel and all things for Him. It was no light matter, but one of much seriousness; and surely, therefore, if a man did thus come out from all that claimed his affections and conscience, from his religion; in short, if a man came out at the cost of every thing, finding most of all foes in those of his own household, there was that which presumed sincerity of conduct, but had still to be proved. The proof would be abiding in Christ. There is no word more characteristic of John than the very word "abiding," and this in the way both of grace and of government. Here it is the disciples put to the proof. For Christianity is the revelation, not of a dogma, but of a person who has wrought redemption; doubtless, also, of a person in whom is life, and who gives it. Thence flows a new sort of responsibility; and a very important thing it is to see this most strikingly kept up in him, who, of all the evangelists, most strongly brings in the absolute unconditional love of God. Take the early part of the gospel, where the gift of Jesus in divine love, the sending Him into the world not to judge, but to save, makes known what God is to a lost world. There we have grace without a single thought of any thing on man's part, save the depth of need. "For God," He says, "so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." (John 3:16-17) But here the ground is different. We see those who had come out to Christ from all that they had previously valued in the earth. Alas! flesh is capable of imitating faith; it can go a long way in religiousness, and in renunciation of the profane world. Soon there would be multitudes who would come out from Israel and be baptized unto Christ; but still they must be fully tested. None would stand by baptism, or by any other ordinance, but by abiding in Christ.

"Abide in me, and I in you." Here He always puts man's part first, because it is a question, as we have seen, of responsibility; where it is the grace of God, His part is first necessarily, and, further, it necessarily abides. Whereas, if man's responsibility is before us, it is evident that there can be no necessary permanence here: all turns on dependence on Him who always abides the same yesterday, today, and for ever. Thus the reality of God's work in the soul proves itself, so to speak, by continual looking and clinging to Christ. In verse 4 it is not, "Except I abide in you," but, "Except ye abide in me."

"I am the vine, and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." (Verse 5) It is not here believing, but "doing," though faith be the spring, of course. The Lord would have us bear much fruit, and the only way in which fruit is to be borne is by abiding in Him in whom we believe. What can be a weightier consideration for us, after receiving Christ! Do you go after some other thing or person in order to bear fruit? The result in God's sight is bad fruit.

Thus Christ is not only everlasting life to the soul that believes in Him, but He is the only source of fruit-bearing, all the course through, for those that have received Him. The secret is the heart occupied with Him, the soul dependent on Him, Himself the object in all trials, difficulties, and duties even; so that, though a given thing be a duty, it be not done now barely as such, but with Christ before the eye of faith. But where there is not a life exercised in self-judgment and in enjoyment of Christ. as well as prayer, men get tired of this; they turn away from Him to the nostrums of the day, whether novel or antique, moral or intellectual. They find their attraction in religious feelings, experiences, frames, or visions; in imagining some new good self, or in anatomizing the old bad self; in sacerdotalism, ordinances, or legalism, of one sort or another. Thus they really return, in some shape or degree, to the false vine, instead of cleaving to the true. They lose themselves thus. It may even be a slip back into the world, into the open enemy of the Father; for this is no uncommon result, where there is for a time an abandonment of the old fleshly vine, the religion of ordinances, of human effort, and of assumed privilege. All this was found in its fulness and apparent perfection in Israel; but it was now discovering its utter hopeless hollowness and antagonism to the mind of God; and this was manifested, as we shall find later on in this chapter, in their causeless hatred of the Father and the Son. Christ is ever the test, and this the close declares, as much as the beginning sets Him forth as the only power of preparing for, and producing fruit.

This appears again in the sixth verse, and remarkably too: "If a man abide not in me, he is cast forth as a branch." Apply such language to life everlasting, or, still more, to union with Christ, and there is nothing but endless confusion. Where Scripture speaks of union with Christ, or, again, of life in Him, you never have such a thought as a member of Christ cut off, or one that had eternal life losing it. It is very possible that some who have accurate knowledge might give it, or plunge into all; and this is what Peter speaks of in his second epistle. There is no preservative energy in knowledge ever so full. Such might allow stumbling-blocks, disappointments, etc., to hinder their following Christ, and so practically abandon what they know, the result of which would be the surest and most disastrous ruin. They are worse even than before. So Jude speaks of men twice dead; and, in fact, experience proves that men who have no life in Christ, after having professed awhile, become fiercer adversaries, if not grosser sinners, against the Lord than before any such profession was made.

This is the case our Lord describes here: "If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned." It was one who had come out from the world, and had followed Christ. But there was no attraction of heart, no power of faith, and consequently no dependence on Christ; and this is the Lord's sentence pronounced on all such, whether in that day or in any other.

On the other hand, He says, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." Not only is the heart occupied with Christ, but also His words weigh there. The Old Testament alone would not suffice. It had been used of God when there was nothing more. Blessed of God at all times it would surely be; and he that valued Christ's words would never slight those that witnessed of Christ before He came. But the soul that would make light of the words of Christ, or do without them, after they were communicated, would evince its own faithlessness. The Christian that really prizes the word of God in the Old Testament would still more set his heart on that in the New. He that had no more than a naturally reverent attachment to the law and the prophets, without faith, would prove his real condition by inattention to Christ's words. Thus, to this day, the Jews are themselves the great witness of the truth of our Lord's warning. They are clinging to the empty vine; and so all their religious profession is as empty before God. They may seem to cleave to the words of Moses, but it is mere human tenacity, not divine faith: else the words of Christ would be welcome above all. As the Lord had told them at an earlier moment, had they believed Moses, they would have believed Christ. for Moses wrote of Christ: in truth, there was no divine persuasion as to either. Again, the great test now is Christ's words abiding in us. Old truth, even though equally of God as the new, ceases to be a test when new truth is given and refused, or slighted; and the same thing is true not merely of God's word as a whole, but of a particular truth, when God reawakens it at any given time for the actual exigency of the Church or of His work. It is vain, for instance, to fall back now on the principles put forward and acted on two or three hundred years ago. Of course it is right and of God to hold fast all He gave at any time; but if there be real faith, it will be found out ere long that the Holy Ghost has before Him the present need for the Lord's glory in the Church; and those that have real confidence in His power will not merely hold fast the old but accept the new, in order so much the more to walk in communion with Him who ever watches and works for the name of Christ and the blessing of His saints.

In this case, however, it is the larger subject the all-importance of Christ's words abiding in us: "If ye abide in me, and my words abide in you." There is first the person, then the expression of His mind. Prayer follows: "Ye shall ask what ye will, and it shall be done unto you." It is not prayer first (for this should not take the place either of Christ or of intelligence in His mind), but Christ Himself, the prime object; then His words, as forming fully the heart, according to His thoughts and will; and, lastly, the going out of the heart to the Father, on the ground both of Christ and of His revealed mind, with the annexed assurance that so it should come to pass for them. (Verse 7)

The prayer of Christians is often far from this. How many prayers are there where nothing seems to be done! This way be true, not merely of poor failing souls, such as any of us here; but even an apostle might find the same thing in his course, and God Himself be the witness of it. Indeed, the apostle Paul is the chronicler of the fact to us, that his prayers were not always in this communion. We know he besought the Lord thrice to take away that which was an immense trial to him, making him despicable in the eyes of the less spiritual. We can understand this: nothing is more natural; but, for that very reason, it was not all in the power of the Spirit of God, with Christ as the first object. He was thinking of himself, of his brethren, and of the work; but God graciously brought him to Christ, as the One sustained and sustaining object to abide in Him, as it is said here, and to have Christ's words abiding in himself, and then all the resources of God were at his command. "And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me." (Compare also Philippians 4:6-13) It is only so that there is the certainty of the answer, at least, of what we ask being done.

The object is to show how God the Father answers and acts in accordance with those who are thus practically associated in heart with Christ. And so it is written, "Herein is my Father glorified, that ye bear much fruit, and ye shall become my disciples." (Verse 8) "Disciples," be it noted; for we must carefully bear in mind that we have not the Church as such here, and, indeed, we have never the Church, strictly speaking, in John. The reason is manifest, because the object of this gospel is not to point out Christ in heaven, but God manifesting Himself in Christ on the earth. I do not mean that we have no allusion to His ascent or presence there; for we have seen that there is here some such allusion, especially when the Holy Ghost replaces Him here, and we shall have it repeatedly in what follows. At the same time, the main testimony of John is not so much Christ as man in heaven, but God in Him manifest on the earth. It is evident that, He being the Son, the special place of privilege found in the gospel of John is that of children not members of Christ's body, but sons of God, as receiving and associated with the Son, the only-begotten Son of the Father.

Here He speaks of them as disciples; for, in point of fact, the relationship of which John 15:1-27 speaks was already true. They had already come to Christ; they had forsaken all to follow Him, and were then around Him. He was the Vine now and here. It was not a new place He was going to enter. They, too, were branches then, and more than that, they were clean through the word He had spoken to them. Not that they were then cleansed by blood, but, at least, they were born of water and of the Spirit. They had this cleansing, this moral operation, of the Spirit wrought in their souls. They were bathed or washed all over, and henceforth needed not save to wash their feet.

"As the Father hath loved me, so have I loved you: continue [abide] ye in my love." (Ver. 9) It is all a question of the Father's government and the disciples' responsibility; not of a people having to do with a governor nationally, as Jehovah was to Israel, but of Christ's disciples in relation with the Father, according to the revelation of Himself in Christ. Nor is it here His grace delivering souls, but, what is true along with that, the full maintenance of individual responsibility, according to the manifestation of His nature and relationship in Christ here below. Thus, as compared with the past, the standard is raised immensely. For when once God had brought out Christ, He neither could nor would go back to anything less. It is not merely that He could not own anything short of Christ as a means of salvation, because this is always true; and never was any one brought to God at any time since the world began save by Christ, however scanty the testimony or partial the knowledge of Him. Under the law there was, comparatively speaking, little or no acquaintance with His work as a distinct thing, nor could there be, perhaps (at any rate there was not), even after He came, till the work was done. But here we have God's ways and character as manifested in Christ, and nothing less than this would suit His disciples, or be agreeable to the Father. As already remarked, the application of this to life everlasting only induces contradiction. Thus, if we suppose that the subject of the chapter is, e.g., life or union with Christ, just see into what difficulties this false start plunges one at once: all would be made conditional, and those united to Christ might be lost. "If ye keep my commandments" what has that to do with life eternal in Christ? Does union with Christ, does life eternal, depend on keeping His commandments? Clearly not; yet there is a meaning, and a most weighty meaning for those that belong to Christ, in these words. Apply them, not to grace but to government, and all is plain and sure and consistent.

The meaning is, that it is impossible to produce fruit for the Father, impossible to keep up the enjoyment of Christ's love, unless there be obedience, and this to Christ's commandments. I repeat, that he who values the Master will not despise the servant; but there are many who do acknowledge their responsibility to the law of Moses without appreciating and obeying the words of Christ. He that loves Christ will enjoy all truth, because Christ is the truth. He will cherish every expression of God's mind; he will find guidance in the law, the prophets, the psalms everywhere; and so much the more where there is the fullest revelation of Christ Himself. Christ is the true light. Therefore, as long as Christ is not the One in and through whose light the Scriptures, whether old or new, are read, a man is but groping his way in the dark. When he sees and believes in the Son, there is for him a sure way through the wilderness, and also a bright way in the word of God. The darkness passes away; bondage is no more; there is no condemnation, but, on the contrary, life, light, and liberty; but, at the same time, it is a liberty used in the sense of responsibility to please our God and Father, measured by the revelation of Himself in Christ.

So the Lord says, "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." The consequence is, that where there is carelessness in one who belongs to Christ, in a living, branch of the vine, the Father as the husbandman deals in purging judgment. Where habitual obedience is found, there is habitual enjoyment of Christ's love. "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full."

Supposing that for a time there is a departure from Christ, what is the effect of it? No matter how really a man may be a child of God, he is miserable; the more real, the more miserable. One that had not a conscience exercised before God might sleep over sin and accustom himself to evil for a while; and an unreal disciple would grow. tired of carrying on the profession of Christ along with indulged evil; nor would God allow it to go beyond a certain point as an ordinary rule. But for a saint, true-hearted in the main, nothing is more certain than that Christ would deal with him, and that he would lose meanwhile all sense of the love of Christ as a present practical thing. It is a matter of communion, not of salvation. And surely it ought to be so, and we would not desire it to be otherwise. Who would desire an unreal thing the keeping up an appearance, the parade of words and sentiments beyond the heart's state? There is nothing more calamitous for a soul than to be going on badly, and withal keeping up a vain, exaggerated semblance of feeling, where there is a scanty answer to it within.

With the enjoyment of Christ's love, then, goes obedience; and where the disciple fails in obedience, there cannot be a real abiding in His love. Here it is not a question of love everlasting, but of present communion. He only abides in Christ's love who walks in His will faithfully. We must discriminate in the love of Christ. Unconditionally, of pure grace, He loved them that were His. Again, there was love, in a broad sense even for those that were not His, as we have seen more than once. Besides, there is the special personal love of approbation for him who is walking in the ways of God.

Some there are a little sensitive on these subjects. They do not like to hear, save of eternal love of the elect; and certainly, if this were weakened or denied, they might have reason to resent it. But as it is there cannot be a more painful proof of their own state. The reason why they cannot bear this farther truth is because it condemns them. If these things are in Scripture, (and deny them who dares?) our business is to submit; our duty is to seek to understand them; our wisdom is to correct and challenge ourselves, if peradventure we find insubjection within us to anything that concerns Him and our own souls. Not to speak of Christ, even on the lowest ground, we are depriving ourselves of what is good and profitable. What, indeed, can be more ruinous than putting aside that which condemns any state in which we find ourselves?

I need not enter into all the details of our chapter, though I have rather minutely gone over it thus far, believing it to be of special importance, because it is so much and generally misunderstood. Here the Lord presents Himself as the only source, not of life, as elsewhere, but of fruit-bearing for disciples, or His professed followers. What He shows is, that they need Him just as much for every day as for eternity; that they need Him for the fruit the Father expects from them now, just as much as for a title to heaven. Hence He speaks of that which pertains to a disciple on the earth; and accordingly the Lord speaks of having Himself kept His Father's commandments, and of His own abiding in His love; for, indeed, He had ever been here below the dependent man, to whom the Father was the moral source of the life He lived; and so He would have us now to live because of Himself.

I entreat any who have misread this chapter to examine thoroughly what I am now urging on my hearers. It is incalculable the quantity of scripture that is passed over without distinct exercise of faith. Souls receive it in a general way; and too often one reason why it is received so easily is, because they do not face the truth, and their conscience is not exercised by it. If they thought, weighed, and let into their souls the real truth conveyed, they might at first be startled, but the way and the end would be blessed to them. What a return for these wondrous communications of Christ, just to slip over them perfunctorily, without making the light our own! Our Lord then clearly shows that He, as man here below, had Himself walked under the government of His Father. It was not merely that He was born of a woman, born under the law, but, as He says here, "Even as I have kept my Father's commandments." It went much farther than the ten words, or all the rest of the law; it embraced every expression of the Father's authority, from whatever quarter it came. And as He could not but perfectly keep His Father's commandments, He abode in His love. As the eternal Son of the Father, of course He was ever loved of the Father; as laying down His life (John 10:1-42), He was therefore loved of His Father; but, besides, in all His earthly path, He kept His Father's commandments, and abode in His love. The Father, looking upon the Son as man walking here below, never found the slightest deflection; but, on the contrary, the perfect image of His own will in Him who, being the Son, made known and glorified the Father as He never was nor could be by any other. This was not simply as God, but rather as the Man Christ Jesus here below. I admit that, being such an One, there could be no failure. To suppose I will not say the fact, but the possibility even, of a flaw in Christ, either as God or as man, proves that he who admits the thought has no faith in His person. There could be none. Still, the trial was made under the most adverse circumstances; and He who, though God Himself, was at the same time man, walked as man perfectly, as truly as He was perfect man; and thus the Father's love rested governmentally upon Him fully, unwaveringly, absolutely in all His ways.

Now we, too, are placed upon the true ground as the disciples, strictly speaking, who were then there; but, of course, the same principle applies to all.

Another thing comes in after this. Gathered round Christ, the disciples were called on by Christ to love one another. (Ver. 12) Loving one's neighbour was not the point now; nor is it so here. Of course, loving one's neighbour abides always, but this, no matter how accomplished, ought not to be enough for a disciple of Christ. Such a demand was right and seasonable for a man in the flesh for a Jew especially; but it could not suffice for the heart of a Christian, and, in fact, he who denies this, quarrels with the Lord's own words. A Christian, I repeat, is not absolved from loving his neighbour nobody means that, I trust; but what I affirm is, that a Christian is called to love his fellow Christian in a new and special manner, exemplified and formed by the love of Christ; and I cannot but think that he who confounds this with love to his neighbour has a great deal to learn about Christ, and Christianity too.

The Lord evidently introduces it as a new thing. "This is my commandment." It was His commandment specially. He it was that first gathered the disciples. They were a distinct company from Israel, though not yet baptized into one body; but they were gathered by Christ, and round Himself, severed from the rest of the Jews so far. "This is my commandment, that ye love one another." But according to what measure? "As I have loved you. Greater love hath no man than this, that a man lay down his life for his friends." Shall I be told that any man ever loved, before Christ came into the world, as He loved? If a man will be ignorant, let him be ignorant, and show his unbelief by such an assertion, if he will. Now I say that there is a love looked for, such as could only be since Christ manifested it, and that His love fills and fashions after its own nature and direction. The disciples were now to love one another according to the pattern of Him who laid down His life for them as His friends. Indeed, He died for them when they were enemies; but this is out of sight here. They were His friends, if they did whatever He commanded them. (Ver. 14) He called them friends, not slaves; for the slave knows not what his master does; but He called them friends, for He made them His confidants in all He had heard of His Father. They had not chosen Him, but He them, and set them to go and bear fruit, abiding fruit, that He might give them whatsoever they asked the Father in His name. 'These things I command you, that ye love one another." (Verses 15-17)

And truly they would need the love of one another, as Christ loved them. They had become objects of the hatred of the world. (Verses 18, 19) The Jews knew no such experience. They might be disliked of the Gentiles. They were a peculiar people, no doubt, and the nations could ill brook a small nation raised to such a conspicuous place, whose law condemned them and their gods. But the disciples were to have the hatred of the world, of the Jew as much or more than of the Gentile. They had this indeed already, and they must make up their minds to it from the world. The love of Christ was on them, and, working in them and by them, would make them the objects of the world's hatred, and after that sort which He had Himself known. As He says here: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." I refer to this for the purpose of showing, that the revelation of Christ has brought in not merely a total change in the consciousness of eternal life and salvation when the work was done, as well as the overthrow of all distinctions between Jew and Gentile, which we find, of course, in the epistles but, besides that practically, has 'brought in a power of producing fruit that could not be before, a mutual love peculiar to Christians, and a rejection and hatred from the world beyond all that had been. In every way possible Christ gives us now His own portion, from the world as well as from the Father. "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also." (Verse 20)

Fully do I admit that there were works of faith, deeds of righteousness, holy, wise, obedient ways, in saints of God from the beginning. You could not have faith without a new nature, nor this again without the exercise practically of that which was according to God's will. Therefore, as all saints from the beginning had faith, and were regenerate, so also there were spiritual ways in accordance with it.

But God's revelation in Christ makes an immense accession of blessing; and the consequence is, that this brings out the mind of God in a way that was not and could not have been before, just because there was no manifestation of Christ, and nobody but Christ could bring it adequately out. With this revelation the hatred of the world is commensurate; and the Lord puts it in the strongest possible way. "But all these things will they do unto you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin." (Ver. 21, 22) What can be plainer than the enormous change that was coming in now? We know that there had been sin all along, in the dealings of God with His ancient people; but what does the Lord here mean? Are we to fritter away the meaning of His language? Are we not to believe that, whatever there was before, the revelation of Christ brought sin to such a head, that what had been before was, comparatively speaking, a little thing when put beside the evil that was done against, and measured by, the glory of Christ the Son, the rejection of the Father's love; in short, the hatred shown to grace and truth yea, the Father and the Son fully revealed in the Lord Jesus? Clearly so. It is not, then, a question of judging sin by right and wrong, by law, or by conscience all well and in place for Israel and man as such. But when One who is more than man comes into the world, the dignity of the person sinned against, the love and light revealed in His person, all bear on the estimate of sin; and the consequence is, there could be no such character of sin till Christ was manifested, though, of course, heart and nature are the same.

But the revelation of Christ forced everything to a point, sounded the condition of man as nothing else could, and proved that, bad as Israel might be, when measured by a law a holy, just, good law of God, yet, measured now by the Son of God, all sin previously was as nothing compared with the still deeper sin of rejecting the Son of God. "He that hateth me hateth my Father also." (Ver. 23) It is not merely God as such, but "my Father" that was hated. "If I had not done among them" not now His words only, but works "if I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." (Verse 24) There was a full testimony, as we have seen already, in John 8:1-59; John 9:1-41. (His words in John 8:1-59, His works in John 9:1-41); but the manifestation of His words and of His works only brought out man thoroughly hating the Father and the Son. Had they only failed to meet the requirements of God, as man had done under the law, there was ample provision to meet him in mercy and power; but now, under this revelation of grace, man, and Israel most of all, the world (for in this they are all merged now) stood out in open hostility to, and implacable hatred of, the fullest display of divine goodness here below. But this dreadful hopeless hatred, evil as it was, ought not to surprise one who believes the word of God; it was, "that the word might be fulfilled which was written in their law, They hated me without a cause." (Verse 25) There is nothing that so demonstrates man's total alienation and enmity. This is precisely what Christ here urges. The disciples accordingly, having received this grace in Christ, were called into a like path with Him, the epistle here below of Christ who is above. Fruit-bearing is the great point throughout John 15:1-27, as the end of it and John 16:1-33 bring before us testimony. "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning." Here is a twofold testimony that of the disciples who had seen Christ and heard His words. Hence they were called to bear witness of Him "because ye have been with me from the beginning." It was not only the great manifestation at the end, but the truth from the beginning, grace and truth always in Him. Dealing differently, no doubt, according to that which was before Him; still it was in Christ ever the value of what came, not what He found, which was the great point. And to this testimony (for He is showing now the full testimony which the disciples were called to render) the Holy Ghost would add His, (wondrous to say and know it true!) as distinct from the witness of the disciples. We know right well that a disciple only renders testimony by the power of the Holy Ghost. How, then, do we find the Holy Ghost's testimony spoken of as distinct from theirs? Both are true, especially when we bear in mind that He would testify of the heavenly side of truth. In John 14:26, it was said, "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." There the Holy Ghost is both a teacher and helper. As it is said, "He will teach you all things" what they never knew, besides bringing to remembrance things that they had known.

In the end ofJohn 15:1-27; John 15:1-27 there is a good deal more. The Holy Ghost, "when he is come," (not "whom the Father will send," but) "whom I will send from the Father." (Ver. 26) The Holy Ghost was both sent by the Father, and sent by the Son; not the same thing, but quite consistent. There is a distinct line of truth in the two cases. You could not transplant from John 15:1-27 into John 14:1-31, nor the reverse, without dislocating the whole order of the truth. Surely it all deserves to be weighed, and demands from us that we should wait upon God to learn His precious things. In John 14:1-31 it is evidently the Father giving another Comforter to the disciples, and sending Him in Christ's name: Christ is looked at there as One who prays, and whose value acts for the disciples. But in John 15:1-27 it is One who is Himself everything for the disciples from on high. Here He was the one spring of whatever fruit was borne, and He is gone on high, but is the same there; and so not merely asks the Father to send, but Himself sends them from the Father the Spirit of truth, who proceeds from with the Father, if so literal a turn may be allowed. His own personal glory on high is in full view, and so He speaks and acts, while the connection with the Father is always kept up. Still, in the one case it is the Father who sends; in the other, the Son; and this last, where the point is to show the new glory of Christ above. "He shall testify of me, and ye also shall bear witness, because ye have been with me from the beginning." There would be the testimony of the Holy Ghost sent from the Son, and bearing witness of Him according to the place whence He came to replace Him here. The Holy Ghost, sent thus from above, would bear witness of the Son in heaven; but the disciples also would bear witness of what they knew when He was upon the earth, because they had been with Him from the beginning ( i.e. of His manifestation here). Both we have in Christianity, which not only maintains the testimony of Christ, as manifested on the earth, but also the Holy Ghost's witness of Christ known on high. To leave out either is to strip Christianity of half its value. There is that which never can make up for Christ on the earth; and certainly there is that revealed of Christ in heaven which no manifestation on the earth can supply. They have, both of them, a divine place and power for the children of God.

John 16:1-33 seems to be based rather on this last. The main difference is, that the Holy Ghost is more spoken of here apart from the question of who sends. It is more the Holy Ghost coming than sent here; that is, the Holy Ghost is looked at not certainly as acting independently, but yet as a distinct person. He comes, not to display His own power and glory, but expressly to glorify Christ. At the same time, He is looked at in more distinct personality than in John 14:1-31; John 15:1-27. And our Lord had the wisest reason for making known to the disciples what they had to expect. They were now entering on the path of testimony, that always involves suffering We have seen what should befall them in bearing fruit as Christ's disciples and friends. This is enough for the world, which hates them as Him, because they are not of it, but are loved and chosen of Christ. These two things unite the disciples. The hatred of the world and the love of Christ press them so much the more together. But there is also the hatred which befalls them in testifying, not as disciples so much as witnesses. Witnessing as the disciples did of what they had known of Christ here, witnessing of what the Spirit taught them of Christ on high, the consequence would be, "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service." It is clearly religious rancour created by this full testimony, not the world's general ill-feeling, but special hatred to their testimony. Hence, it would be putting them, not merely into prisons, but out of the synagogues; and this under the notion of doing God service. It is religious persecution. "And these things will they do unto you, because they have not known the Father, nor me. How perfectly the truth shines here on Christian as well as on Jewish hatred of all full testimony to Christ! Spite of the liberalism of the day, this peeps out where it dares. They talk about God; they speculate about the Deity, providence, fate, or chance. They may even be zealous for the law, and tack on Christ to it. There a great deal of the world's religion ends. But they know not the Father nor the Son. It is irreverence to draw near and cry, Abba, Father! It is presumption for a man in this life to count himself a child of God! The consequence is, that wherever there is this ignorance of the Father and the Son, there is inveterate hostility against such as are joyful in the communion of the Father and the Son. This hatred every true witness, without compromise, and separate from the world, must more or less experience. The Lord would not have them surprised. Jewish brethren might have thought that, having received Christ, everything was to be smooth, bright, and peaceful. Not so. They must expect special and increasing, and, worst of all, religious hatred. (Verses 1-4)

"But now I go my way to him that sent me." The path lay through death, no doubt; but He puts it as going to Him that sent Him. Let them be comforted, then, as surely they would if they rightly thought of His Father's presence. But "none of you asketh me, Whither goest thou?" (Ver. 5) They felt natural sadness at the thought of His departure. Had they gone a step farther, and asked whither He was going, it would have been all right, they would have felt glad for Him; for though it were their loss, it was most surely His gain and joy the joy that was set before Him, the joy of being with His Father, with the comfort for His own of an accomplished redemption (attested by His thus going on high). "But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you." (Ver. 7) It is the Comforter coming. No doubt Christ sends; and there lies the connection with the end of John 15:1-27. Still there is the special form of presenting Him as one that comes, which is confirmed in the next verse. "And when he is come, he will reprove [or convince] the world of sin, and of righteousness, and of judgment." (Ver. 8) This is a sentence much to be pondered. It is now God's Spirit dealing according to the gospel with individual souls, which is perfectly true and most important. Conviction of sin is wrought in all who are born of God. What confidence could there be in a soul professing to have found redemption, even forgiveness of sins, through His blood, unless there were an accompanying sense of sin? The Spirit of God does produce this. Souls must be simple and distinct in it as truly as in believing in Christ Jesus. There is a real individual work in those, yea, in all brought to God. For a sinner, repentance remains an eternal necessity.

Here, however, the Holy Ghost is not spoken of as dealing with individuals when He regenerates them and they believe, but as bringing conviction to the world of sin because of unbelief There is no real conviction of sin unless there be faith. It may be but the first working of God's grace in the soul that produces it. There may not be faith so as to have peace with God, but assuredly enough to judge of one's own ways and condition before God; and this is precisely the way in which He does ordinarily work. At the same time there is also the conviction of which the Lord speaks: the Holy Ghost, when He is come, will convince the world of sin. Why? Because they have broken the law? Not so. This may be used, but is not the ground nor the standard when Christ is the question. The law remains, and the Spirit of God often employs it, specially if a man be in self-righteousness. But the fact is clear, that the Holy Ghost is sent down; as it is also clear, that the Holy Ghost, being here, convicts the world i.e., what is outside where He is. Were there faith, the Holy Ghost would be in their midst; but the world does not believe. Hence Christ is, as everywhere in John, the standard for judging the condition of men. "When he is come, he will convince the world of sin, and of righteousness, and of judgment: of sin, [not when they begin to believe in me, but] because they believe not in me." Again, the conviction of righteousness is equally remarkable. There is no reference even to the blessed Lord when on earth, or to what He did here. "Of righteousness, because I go to my Father, and ye see me no more." (Verses 8-10)

Thus there is a twofold conviction of righteousness. The first ground is, that the only righteousness now is in Christ gone to be with the Father. So perfectly did Christ glorify God in death, as He always did in life the things that pleased His Father, that nothing short of putting Him as man at His own right hand could meet the case. Wondrous fact! a man now in glory, at the right hand of God, above all angels, principalities, and powers. This is the proof of righteousness. It is what God the Father owed to Christ, who had so perfectly pleased and so morally glorified Him, even in respect of sin. All the world, yea, all worlds, would be too little to mark His sense of value for Christ and His work nothing less than setting Him as man at His right hand in heaven. But there is another though negative, as that was the positive, proof of righteousness that the world has lost Christ, "and ye see me no more." When Christ returns, He will gather His own to Himself, as inJohn 14:1-31; John 14:1-31. But as for the world, it has rejected and crucified Christ. The consequence is, that it will see Christ no more till He comes in judgment, and this will be to put down its pride for ever. Thus there is this double conviction of righteousness: the first is Christ gone to be with the Father on high; the second is Christ seen no more consequently. The rejected Christ is accepted and glorified in the highest seat above, which condemns the world and proves there is no righteousness in it or man; but more than this, the world shall see Him no more. When He returns, it is to judge man; but as far as concerns the offer of blessing to man in a living Christ, it is gone for ever. The Jews did and do look for Him; but when He came, they would not have Him. The best of the world, therefore, the choicest and most divinely privileged of men, have turned out the most guilty. A living Messiah they will never see. If any have Him now, it can only be a rejected and heavenly Christ.

But there is another thing the Spirit will convince the world "of judgment." What is the conviction of judgment? It is not the destruction of this place or that. Such was the way in which God manifested His judgment of old; but the Holy Ghost bears witness now, that the prince of this world is judged. He led the world to cast out the truth, and God Himself, in the person of Christ. His judgment is sealed. It is fixed beyond hope of change. It is only a question of the moment in God's hands, and the world with its prince will be treated according to the judgment already pronounced. "Of judgment," He says, "because the prince of this world is judged." (Verse 11) In John we have the truth, without waiting for what will be manifest. The Spirit here judges things at the roots, dealing with things according to their reality in God's sight, into which the believer enters.

Thus everywhere there is absolute opposition between the world and the Father, expressed morally when the Son was here, and proved now that the Spirit is come. The great mark of the world is that the Father is unknown. Hence, like Jews, or even heathen, they can pray to Almighty God to bless their leagues, or their arms, their crops, their herds, or what not. Thereby they flatter themselves perhaps that they may do God service; but the Father's love is unknown never in such a condition can He be fully known. Even when we look at children of God, scattered here and there in the waste, they are trembling and fearful, and practically at a distance, instead of consciously near in peace, as if it were God's will that His children should now stand off in Sinai distance and terror. Who ever heard even of an earthly father, worthy of the name, so sternly repelling his children? Certainly this is not our Father as we know Him through Christ Jesus. Brethren, it is the spirit of the world which, when sanctioned, invariably tends to destroy the knowledge of the Father, and of our proper relationship, even among His real children, because it necessarily slips more or less into Judaism.

But the Holy Ghost has another work. He convinces the world of the truth they do not know, by the very fact that He is outside the world, and has nothing to do with it. He dwells with the children of God. I do not deny His power in the testimony of the gospel to souls. This is another thing not spoken of here. But, besides, we have His direct immediate action among the disciples. "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." (Verses 12, 13) Thus the disciples, favoured as they were, were far from knowing all that the Lord desired for them, and would have told them if their state had admitted of it. When redemption was accomplished, and Christ was raised from the dead, and the Holy Ghost was given, then they were competent to enter into all the truth, not before. Hence, Christianity awaits not only Christ's coming, but the accomplishment of His work, and also the mission and personal presence of the Holy Ghost, the Comforter, consequent on that work. But He would take no independent place, any more than the Son had. "He shall not speak from himself; but whatever he shall hear, he shall speak: and he will report (or announce) to you things to come. He shall glorify me; for he shall receive of mine, and shall report it to you." (Verses 13, 14)

It is not said, as some think, that He shall not speak about Himself; for the Holy Ghost does speak, and tells us much concerning Himself and His operations; and never so much as under the Christian revelation. The fullest instruction as to the Spirit is in the New Testament; and, pray, who speaks of the Holy Ghost if it be not Himself? Was it merely Paul? or John? or any other man? The fact is, that the Authorised Version gives rather obsolete English. The meaning is, that He shall not speak of His own authority, as if He had nothing to do with the Father and the Son. For He is come here to glorify the Son, just as the Son, when here, was glorifying the Father. And this explains why, although the Holy Ghost is worthy of supreme worship, and of being, equally with the Father and the Son, personally addressed in prayer, yet, having come down for the purpose of animating, directing, and effectuating the work and worship of God's children here, He is never presented in the epistles as directly the object, but rather as the power, of Christian prayer. Therefore, we find them praying in, and never to, the Holy Ghost. At the same time, when we say "God," of course we do mean not only the Father, but the Son, and the Holy Ghost too. In that way, therefore, every intelligent believer knows that he includes the Spirit and the Son with the Father, when he addresses God; because the name "God" does not belong to one person in the Trinity more than to another. But when we speak of the persons in the Godhead distinctively, and with knowledge of what God has done and is doing, we do well to remind ourselves and one another, that the Spirit has come down and taken a special place among and in the disciples now; the consequence of which is, that He is pleased administratively (without renouncing His personal rights) to direct our hearts thus towards God the Father and the Lord Jesus. He is thus (if we may speak so, as I believe we may and ought reverentially) serving the interests of the Father and the Son here below in the disciples. The fact we have noticed, the administrative position of the Spirit, is thus owing to the work He has voluntarily undertaken for the Father and the Son, though, of course, as a question of His own glory, He is equally to be adored with the Father and the Son, and is always comprehended in God as such.

The rest of the chapter, without entering into minute points, shows that the Lord, about to leave the disciples, would give them a taste of joy a testimony of what will be. (Verses 16-22) The world might rejoice in having got rid of Him; but He would give His own joy, which would not be taken from them. In measure, this was made good by our Lord's appearing after He rose from the dead; but the full force of it will only be known when He comes again.

Then there is another privilege. The Lord intimates a new character of drawing near to the Father, which they had not yet known. (Verses 23-26) Hitherto they had asked nothing in His name. "In that day," He says, "ye shall ask me nothing." 'We are in "that day" now. "In that day" does not mean in a future day, but in one that is come, Instead of using Christ's intervention as Martha proposed, instead of begging Christ to ask* the Father, demanding each thing they needed of Christ Himself, they might reckon on the Father's giving them whatsoever they should ask Him in Christ's name. It is not a question of a Messianic link to get what they wanted, but they would be able to ask the Father in His name themselves. How blessed to know the Father thus hearkening to the children asking in the Son's name! It is of children on earth now the Lord speaks, not of the Father's house by-and-by. Evidently this is a capital truth, bearing powerfully on the nature of the Christian's prayers, as well as on his worship.

*It is remarkable that Martha puts a word ( αἰτήσῃ ) into Christ's mouth (that is, uses an expression for asking the Father), which is never used nor warranted by Himself. It makes the Lord a mere petitioner, lowering the glory of His person, and obscuring, if not denying, the intimacy of His relationship with the Father.

It is exactly what accounts for the fact, that we are here on ground quite different from that of the precious and blessed form of prayer which the Lord gave His disciples when they wanted to know how to pray, as John taught his disciples. The Lord necessarily gave them that which was suited to their then condition. Now, I believe, it is little to say that there is not, nor ever was, a formula of prayer comparable with the Lord's prayer. Nor is there, to my thinking, a single petition of that prayer which is not a model for the prayers of His followers ever since; but all remains true and applicable at all times at least, till our Father's kingdom come. Why, then, was it not employed formally by the apostolic Church? The answer lies in what is now before us. Our Lord here, at the end of His earthly course, informs the disciples that hitherto they had demanded nothing in His name. They had, no doubt, been using the Lord's prayer for some time; nevertheless they had asked nothing in His name. In that day they were to ask the Father in His name. What I gather from this is, that those who had even used the Lord's prayer, as the disciples had done up to this time, did not know what it was to ask the Father in the Lord's name. They still continued at a comparative distance from their Father; but this is not the Christian state. By the Christian state I mean that in which a man is conscious of his nearness to his God and Father, and able to draw near in virtue of the Holy Ghost even. On the contrary, prayers that suppose a person to be an object of divine displeasure, anxious, and doubtful whether he is to be saved or not such an experience supposes one incapable of speaking to the Father in Christ's name. It is speaking as still tied and bound with the chain of their sins, instead of standing in known reconciliation, and, with the Spirit of adoption, drawing near to the Father in the name of Christ. Who can honestly, or at least intelligently, deny it? Thus, whatever the blessing through the Lord's ministry, there was certainly an advance here foreshown, founded on redemption, resurrection, and the Spirit given. Why should men limit their thoughts, so as to ignore that incomparable blessing to which even in this gospel Christ was ever pointing, as the fruit of His death and of the presence of the Comforter who would bring in "that day"? It was impossible to furnish a prayer which could reconcile the wants of souls before and after the work of the cross, and the new place consequent on it. And, in fact, the Lord has done the contrary; for He gave the disciples a prayer on principles of everlasting truth, but not anticipating that which His death and resurrection brought to view. Of these new privileges the Holy Ghost sent down was to be the power. Be assured this is no secondary matter, and that traditional views slight unwittingly the infinite efficacy and value of what Christ has wrought, the results of which the Holy Ghost was sent down to apply to our souls. And the gift of that divine person to dwell in us is this, too, a secondary matter? or is there no radical change which accompanies the work of Christ when accomplished and known? If, indeed, everything be secondary to the supply of man's need, if the unfolding of God's glory and ways in Christ be comparatively a cipher, I understand as much as I hate a principle so base and unbelieving.

It appears to me that the Lord Jesus Himself clearly sets forth the new thing at the highest value, which no general reasonings of men ought to weaken in the least. That immense change, then, let us accept on His authority who cannot deceive us, assured that our brethren, who fail to see how full association with the efficacy of His work and the acceptance of His person, made good in the presence of the Spirit, accounts for the difference between prayer before and prayer after, put no intentional slight on His words in this chapter, or on His work of atonement. But I beseech them to consider whether they are not allowing habits and prejudices to blind them to what seems to me the mind of Christ in this grave question.

In the close ofJohn 16:25-33; John 16:25-33, the Lord puts, with perfect plainness, both their coming position in His name, and as immediate objects of the Father's affection, and His own place as coming from and going to the Father, above all promise and dispensation. This the disciples thought they saw distinctly; but they were mistaken: their words do not rise higher than "We believe that thou camest forth from God." The Master thereon warns them of that hour, even then come in spirit, when His rejection should prove their dispersion deserted, yet not alone, "because the Father is with me." He spoke, that in Him they might have peace, as in the world they should have tribulation. "But be of good cheer: I have overcome the world." It was an enemy of the Father and of them, but an enemy overcome of Him.

On John 17:1-26 I must be brief, though its treasures might well invite one to devote ample space to weigh them. A few words, however, may perhaps give the general outline. The Lord, lifting up His eyes to heaven, no longer speaks to the disciples, but turns to His Father. He lays a double ground before Him: one, the glory of His person; the other, the accomplishment of His work. He seeks from the Father for His disciples a place of blessing in association with Himself suitable both to His person and work.

Be it observed, that from verse 6 He develops the relationship of the disciples with His Father, having manifested the Father's name to those who were the Father's, and given them the words which the Father gave Him, and spoken as He did now that they might have His joy fulfilled in them. From verse 14 He develops it with the world, they being not of it, and wholly sanctified from it, while sent into it like Himself. And observe, here, that He has given them the Father's word ( λόγον ) for their testimony (as before His words, ῥήματα ), but sanctifies them, not by this only, which kept them from the evil of the world, but by Himself, always separate from sin, but now made higher than the heavens, so as to fill them with an object there that could engage and expand and purify their affections. From verse 20 He extends this place of privilege and responsibility to those who should believe on Him through the word of the apostles, the moral unity of verse 11 being now enlarged into a unity of testimony, that the world might believe that the Father sent the Son; and carried onward, even to the display of glory "I in them, and thou in me" when they shall be perfected into one, and the world shall know (not then "believe") that the Father sent the Son, and loved them as He loved Him. (Compare 2 Thessalonians 1:10)

Lastly, from verse 24 to the end, we have, if possible, deeper things than even these; and here the Lord expresses His heart's desire, for it is no longer, as before, in the form of a request ( ἐρωτῶ ) but, "Father, I will," or desire ( θέλω ). This word indicates a new character of plea: "I desire that they also, whom thou hast given me, be with me where I am." The earlier section laid His person and His work as the ground for His being glorified on high, according to the title of the one, and in the accomplishment of the other. Verse 24, as it were, takes up that position of glory with the Father before the world was, into which Christ has gone, with His heart's expression of desire that they should be with Him where He is, that they might behold His glory, which the Father gave Him; "for thou lovedst me before the foundation of the world." Thus, if the central portion gave us the disciples on the earth in relation with the Father on the one hand, and in total separation from the world on the other, with subsequent believers brought into one, both in testimony and in glory by-and-by before the world, the closing verses take up Christians, as it were, with the Father in an unearthly, heavenly glory, and His desire that they should be with Him there. It is not merely sought for them, that they should be thoroughly, as far as, could be, in His own place of relationship with the Father, and apart from the world, but also that they should be brought into intimacy of nearness with Himself before the Father. Then, in verse 25, the breach between the world and the Father and the Son being complete, He says, "O righteous Father, the world hath not known thee; but I have known thee, and these have known that thou hast sent me." There is always this opposition between the Father and the world, proved by His person in the world. But the disciples had known that the Father sent the Son, as the Son knew the Father. He had made known to them the Father's name, and would yet more, "that the love wherewith thou hast loved me may be in them, and I in them;" this last verse bringing into them, as it were, the Father's love, as the Son knew it, which was the secret source of all the blessing and glory, and Christ Himself in them, whose life by the Spirit was the sole nature capable of enjoying all. Thus they should have a present enjoyment of the Father, and of Christ, according to the place of nearness they had as thus associated with Him.

On the concluding chapters of our gospel I cannot speak particularly now. Yet I must, in passing point out that even in these solemn closing scenes the glory of the Son's person is ever the prominent figure. Hence we have no notice of His agony in the garden, nor of God's forsaking Him on the tree. Matthew depicts Him as the suffering Messiah, according to psalms and prophets; Mark, as the rejected Servant and Prophet of God; Luke, as the perfect and obedient Son of man, who shrank from no trial either for soul or body, but even on the cross prayed for His enemies, filling a poor sinner's heart with the good news of salvation, and committing His spirit with unwavering confidence to His Father. The point here is the Son of God with the world, the Jews especially being His enemies. Hence, John tells us (John 18:1-40) what no other gospel does, that when the band came to take Jesus, led by one who knew too well the spot where His heart had so often, poured itself out to the Father, at once they went backward, and fell to the ground. Do you suppose Matthew let it slip? or that Mark and Luke never heard of it? Is it conceivable that a fact so notorious the very world being the objects of the divine power that cast them prostrate to the ground could be hidden from, or forgotten by, friends or foes? Or if even men (not to speak of the Spirit's power) would forget such a thing, did the rest think it too slight for their mention? All such suppositions are preposterous. The true explanation is, that the gospels are written with divine design, and that here, as everywhere, John records a fact which falls in with the Spirit's object in his gospel. Did these men come to seize Jesus? He was going to be a prisoner, and to die; in the one case, as much as in the other, He would prove it was not of man's constraint, but of His own will and in obedience to His Father's. He was a willing prisoner, and a willing victim. If none could take His life unless He laid it down, so none could take Him prisoner unless He gave Himself up. Nor was it simply that He could ask His Father for twelve legions of angels, as He says in Matthew; but, in John, did He want angels? They might and did ascend and descend on Him as Son of man; but He had only to speak, and it was done. He is God.

The moment He said, "I am he," without lifting a finger, or even audibly expressing a desire, they fell to the ground. Could this scene be suitably given by any other than John? Could he leave it out who presents his Master as the Son and the Word who was God?

Again, we have our Lord's calm rebuke to Peter, who had cut off the ear of Malchus. Let Luke alone tell us of the Lord's gracious healing (for Jehovah's power to heal was not absent); John alone adds, "The cup which my Father hath given me, shall I not drink it?" He preserves throughout His personal dignity and His conscious relationship, but withal in perfect submission to His Father.

Then follows the notice of Peter's sad history with that other disciple which was known to the high priest. Next, our Lord is before the high priest, Caiaphas, as previously before his father-in-law Annas, and, finally, before Pilate. Suffice it to say, that the one point which meets us here, as distinct from the other gospels, is His person. Not that He was not King of the Jews, but His kingdom is not of this world, not from hence, and He Himself is born and come into the world to bear witness to the truth. Here it is the Jews insist He ought by their law to die, because He made Himself the Son of God. (John 19:1-42) Here, too, He answers Pilate, after scourging and mockery, "Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin." (Verse 11) It was the Jews, led on by Judas, that had this greater sin. The Jew ought to have known better than Pilate, and Judas better than the Jew. The glory of the Son was too bright for their eyes. Afterwards there is another characteristic scene, the blending of the most perfect human affection with His divine glory He confides His mother to the disciple whom He loved. (Verses 25-27)

The gospel which most of all shows Him to be God is careful to prove Him man. The Word was made flesh.

"After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst." I know not a more sweet and wonderful proof of how completely He was divinely superior to all circumstances. He had before Him with perfect distinctness all the truth of God. Here was a scripture which He remembers as unaccomplished. It was a word in Psalms 69:1-36. It was enough. "I thirst." What absorption in His Father's will! "Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished." (Verses 29, 30) Where could such a word as this be but in John? Who could say, "It is finished," except Jesus in John? Matthew and Mark both give our Lord saying, "My God, my God, why hast thou forsaken me?" This could not be in John. Luke gives us, "Father, into thy hands I commend my spirit," because there the perfect man never abandons His perfect reliance on God. God must, in the judgment of our sins, forsake Him, but He would never forsake God. The atonement would not have been what it is unless God had thus forsaken Him. But in Luke it is the sign of absolute trust in His Father, and not God's abandonment. In John He says, "It is finished," because He is the Son, by whom all worlds were made, Who but He could say it? Who but John could mention that He delivered up ( παρέδωκε ) His spirit? In every point of difference the fullest possible proof of divine glory and wisdom appears in these gospels. Put to death no doubt He was but at the same time it was His own voluntary will; and who could have this about death itself but a divine person? In a mere man it would be sin; in Him it was perfection. Then come the soldiers, breaking the legs of the others crucified with Him; but finding Jesus dead already, one pierces His side, land forthwith came thereout blood and water. And he that saw it bare record."

Thus a double scripture is fulfilled. The apostle John does not quote many scriptures; but when he does, the person of the Son is the great point. Accordingly this was the case now; for not a bone was to be broken. It was true. Nevertheless, He was to be pierced. He was singled out from the others, even while dead between the dying thieves. He has a place even here that belonged to Him alone.

Joseph charges himself with the body too; and Nicodemus, who came first by night is here by day, honoured by association with Jesus crucified, of whom he had been ashamed once, spite of the miracles He was doing.

In John 20:1-31 is the resurrection, and this in a remarkable light. No such outward circumstance is here as in Matthew, no soldiers trembling, no walk with disciples, but as ever the person of God's Son, though disciples prove how little they entered into the truth. Peter "saw, and believed. For as yet they knew not the Scriptures, that He must rise again from the dead." (Verses 8, 9) It was evidence; and there is no moral value in accepting on evidence. Believing the word of God has moral value, because it gives God credit for truth. A man gives up himself to confide in God. Believing the Scriptures, therefore, has another character altogether from a judgment formed on a matter of fact. Mary Magdalene, with as little understanding of the Scriptures as they, stood without at the sepulchre weeping, when they went to their own homes. Jesus meets her in her sorrow, dries her tears, and sends her to the disciples with a message of His resurrection. But He does not permit her to touch Him. In Matthew the other women even retain Him by the feet. Why? The reason appears to be that in the earlier gospel it is the pledge of a bodily presence for the Jews in the latter day; for whatever be the consequences of Jewish unbelief now, God is faithful. The gospel of John has here no purpose of showing God's promises for the circumcision; but, on the contrary, sedulously detaches the disciples from Jewish thoughts. Mary Magdalene is a sample or type of this. The heart must be taken off His bodily presence. "Touch me not; for I am not yet ascended to my Father." The Christian owns Christ in heaven. As the apostle says, even if we had known Christ after the flesh, "henceforth know we him no more." The cross, as we know it, closes all connection with even Him in this world. It is the same Christ manifested in life here upon earth. John shows us, in Mary Magdalene contrasted with the woman of Galilee, the difference between the Christian and the Jew. It is not outward corporeal presence on earth, but a greater nearness, though He is ascended to heaven, because of the power of the Holy Ghost. "But go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (Verse 17) Never had He put Himself and His disciples so together before.

The next scene (verses 19-23) is the disciples gathered together. It is not a message individually, but they are assembled on the same first day at evening, and Jesus stands, spite of closed doors, in the midst of them, and showed them His hands and His side. "Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." It is a picture of the assembly that was about to be formed at Pentecost and this is the assembly's function. They have authority from God to retain or to remit sins not at all as a question of eternal forgiveness, but administratively or in discipline. For instance, when a soul is received from the world, what is this but remitting sins? The Church again, by restoring a soul put outside, puts its seal, as it were, to the truth of what God has done, acts upon it, and thus remits the sin. On the other hand, supposing a person is refused fellowship, or is put away after being received, there is the retaining of sins. There is no real difficulty, if men did not pervert Scripture into a means of self-exaltation, or cast away truth, on the other side, revolting from the frightful misuse known in popery. But Protestants have failed to keep up consciously the possession of so great a privilege, founded on the presence of the Holy Ghost.

Eight days after we have another scene. (Verses 24-29) One of the disciples, Thomas, had not been with the others when Jesus had thus appeared. Clearly there is a special teaching in this. Seven days had run their course before Thomas was with the disciples, when the Lord Jesus Christ meets his unbelief, pronouncing those more blessed who saw not, and yet believed. Of what is this the symbol? Of Christian faith,? The very contrary. Christian faith is essentially believing on Him that we have not seen: believing, "we walk by faith, not by sight." But the day is coming when there will be the knowledge and the sight of glory in the earth. So the millennium will differ from what is now. I deny not that there will be faith, as there was faith required when Messiah was on earth. Then faith saw underneath the veil of flesh this deeper glory. But, evidently, proper Christianity is after redemption was wrought, and Christ takes His place on high, and the Holy Ghost is sent down, when there is nothing but faith. Thomas, then, represents the slow mind of unbelieving Israel, seeing the Lord after the present cycle of time is completely over. What makes it the more remarkable is the contrast with Mary Magdalene in the previous verses, who is the type of the Christian taken out of Judaism, and no longer admitted to Jewish contact with the Messiah, but witnesses of Him in ascension.

Mark, too, the confession of Thomas; not a word about "My Father and your Father," but, "My Lord, and my God." Just so the Jew will acknowledge Jesus. They shall look on Him whom they pierced, and own Jesus of Nazareth to be their Lord and their God. (See Zechariah 12:1-14) It is not association with Christ, and He not ashamed to call us brethren, according to the position He has taken as man before His and our God and Father, but the recognition forced on Him by the marks of the cross, which drew out the confession of Christ's divine glory and Lordship.

In John 21:1-25, the appended scene is the fishing. After a night of failure, a vast multitude of fish is taken in the net, without breaking it or risking the ships (Luke 5:1-39), or the need of gathering the good into vessels and of casting the bad away. (Matthew 13:1-58) This I conceive to be a gathering in from the Gentiles. The sea is continually used in contrast to the land in prophetic Scripture. Thus, if the last was the Jewish scene when the Church state closed, this is the figure of the Gentiles in the great day of the earth's jubilee, the age to come contrasted with this age. From verse 15 to the end is the deep personal dealing of our Lord with Peter; also John's place. As I have no doubt there is a significance typically in what we have just glanced at, so it appears to me with regard to this also. The intermediate ministry of Paul is, of course, not here noticed; for he was the witness of Christ glorified in heaven Head of the Church His body, wherein is neither Jew nor Gentile. To Peter, the Lord, thoroughly restoring his soul after proving him to the core, commits His sheep and lambs (His Jewish flock, as we know from elsewhere). A violent end comes, though to God's glory. But if the full heavenly testimony is left for its own due place in Paul's completing the word of God that hidden mystery, John is seen witnessing in principle to the end. (Compare verses 22, 23 with the Revelation) However, I do not enlarge here, but rather apologise for the time that I have occupied in going over so large an extent of God's word. I pray the Lord that even these suggestions may be blessed of God in stirring up fresh desire to study, and weigh, and pray over these precious gospels. Surely it will be sweet reward now, if God deign thereby to give some of His children to approach His word with more reverence and a more childlike trust in every word He has written. May He vouchsafe this through Christ our Lord.