John 21

The next chapter, while rendering a fresh testimony to the resurrection of Jesus, gives us to Verse 13 a picture of the millennial work of Christ; from thence to the end, the especial portions of Peter and John in connection with their service to Christ. The application is limited to the earth, for they had known Jesus on earth. It is Paul who will give us the heavenly position of Christ and the assembly. But he has no place here.

Led by Peter, several of the apostles go a fishing. The Lord meets them in the same circumstances as those in which He found them at the beginning, and reveals Himself to them in the same manner. John at once understands that it is the Lord. Peter, with his usual energy, casts himself into the sea to reach Him.

Observe here, that we find ourselves again upon the ground of the historic Gospels that is to say, that the miracle of the draught of fishes identifies itself with the work of Christ on earth, and is in the sphere of His former association with His disciples. It is Galilee, not Bethany. It has not the usual character of the doctrine of this Gospel, which presents the divine Person of Jesus, outside all dispensation, here below; raising our thoughts above all such subjects. Here (at the end of the Gospel and of the sketch given in chapter 20 of the result of the manifestation of His divine Person and of His work) the evangelist comes for the first time on the ground of the synoptics, of the manifestation and coming fruits of Christ's connection with earth. Thus the application of the passage to this point is not merely an idea which the narrative suggests to the mind, but it rests upon the general teaching of the word.

Still there is a notable difference between that which took place at the beginning and here. In the former scene the ships began to sink, the nets broke. Not so here, and the Holy Ghost marks this circumstance as distinctive: Christ's millennial work is not marred. He is there after His resurrection, and that which He performs does not rest, in itself, on man's responsibility as to its effect here below: the net does not break. Also, when the disciples bring the fish which they had caught, the Lord has some already there. So shall it be on earth at the end. Before His manifestation He will have prepared a remnant for Himself on the earth; but after His manifestation He will gather a multitude also from the sea of nations.

Another idea presents itself. Christ is again as in companionship with His disciples. "Come," says He, "and dine." There is no question here of heavenly things, but of the renewing of His connection with His people in the kingdom. All this does not immediately belong to the subject of this Gospel, which leads us higher. Accordingly it is introduced in a mysterious and symbolical manner. This appearance of Christ's is spoken of as His third manifestation. I doubt His manifestation on earth before His death being included in the number. I would rather apply it to that which, first, after His resurrection, gave rise to the gathering together of the saints as an assembly; secondly, to a revelation of Himself to the Jews after the manner of that which is presented in the Song of Songs; and lastly here to the public display of His power, when He shall already have gathered the remnant together. His appearing like the lightning is outside all these things. Historically the three appearances were the day of His resurrection; the following first day of the week; and His appearance at the sea of Galilee.

Afterwards, in a passage full of ineffable grace, He entrusts Peter with the care of His sheep (that is, I doubt not, of His Jewish sheep; he is the apostle of the circumcision), and leaves to John an indefinite period of sojourn upon earth. His words apply much more to their ministry than to their persons, with the exception of one Verse referring to Peter. But this demands a little more development.

The Lord begins with the full restoration of Peter's soul. He does not reproach him with his fault, but judges the source of evil that produced it self-confidence. Peter had declared, that if all should deny Jesus, yet he at least would not deny Him. The Lord therefore asks him, "Lovest thou me more than do these?" and Peter is reduced to acknowledge that it required the omniscience of God to know that he, who had boasted of having more love than all others for Jesus, had really any affection for Him at all. And the question thrice repeated must indeed have searched the depths of his heart. Nor was it till the third time that he says, "Thou knowest all things; thou knowest that I love thee." Jesus did not let his conscience go until he had come to this. Nevertheless the grace which did this for Peter's good the grace which had followed him in spite of everything, praying for him before he felt his need or had committed the fault is perfect here also. For, at the moment when it might be thought that at the utmost he would be re-admitted through divine forbearance, the strongest testimony of grace is lavished upon him. When humbled by his fall, and brought to entire dependence upon grace, all-abounding grace displays itself. The Lord commits that which He most loved to him the sheep whom He had just redeemed. He commits them to Peter's care. This is the grace which surmounts all that man is, which is above all that man is; which consequently produces confidence, not in self, but in God, as One whose grace can always be trusted in, as being full of grace and perfect in that grace which is above everything, and is always itself; grace which makes us able to accomplish the work of grace towards whom? man who needs it. It creates confidence in proportion to the measure in which it acts.

I think that the Lord's words apply to the sheep already known to Peter; and with whom only Jesus had been in daily connection; who would naturally be before His mind, and that in the scene which we see this chapter puts before us the sheep of the house of Israel.

It appears to me that there is progression in that which the Lord says to Peter. He asks, "Lovest thou me more than do these?" Peter says, "Thou knowest that I have affection for thee." Jesus replies, "Feed my lambs." The second time He says only, "Lovest thou me?" omitting the comparison between Peter and the rest, and his former pretension. Peter repeats the declaration of his affection. Jesus says to him, "Shepherd my sheep." The third time He says, "Hast thou affection for me?" using Peter's own expression; and on Peter's replying, as we have seen, seizing this use of his words by the Lord, He says, "Feed my sheep." The links between Peter and Christ known on earth made him fit to pasture the flock of the Jewish remnant to feed the lambs, by shewing them the Messiah as He had been, and to act as a shepherd, in guiding those that were more advanced, and in supplying them with food.

But the grace of the loving Saviour did not stop here. Peter might still feel the sorrow of having missed such an opportunity of confessing the Lord at the critical moment. Jesus assures him that if he had failed in doing so of his own will, he should be allowed to do it by the will of God; and as when young he girded himself, others should gird him when old and carry him whither he would not. It should be given him by the will of God to die for the Lord, as he had formerly declared himself ready to do in his own strength. Now also that Peter was humbled and brought entirely under grace that he knew he had no strength that he felt his dependence on the Lord, his utter inefficiency if he trusted to his own power now, I repeat, the Lord calls Peter to follow Him; which he had pretended to do, when the Lord had told him he could not. It was this that his heart desired. Feeding those whom Jesus had continued to feed until His death, he should see Israel reject everything, even as Christ had seen them do; and his own work end, even as Christ had seen His work end (the judgment ready to fall, and beginning at the house of God). Finally, what he had pretended to do and could not, he would now do follow Christ to prison and to death.

Then comes the history of the disciple whom Jesus loved. John having, no doubt, heard the call addressed to Peter, follows also himself; and Peter, linked with him, as we have seen, by their common love to the Lord, inquires what should happen to him likewise. The Lord's answer announces the portion and ministry of John, but, as it appears to me, in connection with the earth. But the Lord's enigmatical expression is, nevertheless, as remarkable as it is important: "If I will that he tarry till I come, what is that to thee?" They thought, in consequence, that John would not die. The Lord did not say so a warning not to ascribe a meaning to His words, instead of receiving one; and at the same time shewing our need of the Holy Spirit's help; for the words literally might be so taken. Giving heed myself, I trust, to this warning, I will say what I think to be the meaning of the Lord's words, which I do not doubt to be so a meaning which gives a key to many other expressions of the same kind.

In the narrative of the Gospel, we are in connection with the earth (that is, the connection of Jesus with the earth). As planted on earth at Jerusalem, the assembly, as the house of God, is formally recognised as taking the place of the house of Jehovah at Jerusalem. The history of the assembly, as thus formally established as a centre on earth, ended with the destruction of Jerusalem. The remnant saved by the Messiah was no longer to be in connection with Jerusalem, the centre of the gathering of the Gentiles. In this sense the destruction of Jerusalem put an end judicially to the new system of God upon earth a system promulgated by Peter (Acts 3); with regard to which Stephen declared to the Jews their resistance to the Holy Ghost, and was sent, as it were, as a messenger after Him who was gone to receive the kingdom and to return; while Paul elected from among those enemies of the good news still addressed to the Jews by the Holy Ghost after the death of Christ, and separated from Jews and Gentiles, in order to be sent to the latter performs a new work that was hidden from the prophets of old, namely, the gathering out of a heavenly assembly without distinction of Jew or Gentile.

The destruction of Jerusalem put an end to one of these systems, and to the existence of Judaism according to the law and the promises, leaving only the heavenly assembly. John remained the last of the twelve until this period, and after Paul, in order to watch over the assembly as established on that footing, that is, as the organised and earthly frame-work (responsible in that character) of the testimony of God, and the subject of His government on the earth. But this is not all. In his ministry John went on to the end, to the coming of Christ in judgment to the earth; and he has linked the judgment of the assembly, as the responsible witness on earth, with the judgment of the world, when God shall resume His connection with the earth in government (the testimony of the assembly being finished, and it having been caught up, according to its proper character, to be with the Lord in heaven).

Thus the Apocalypse presents the judgment of the assembly on earth, as the formal witness for the truth; and then passes on to God's resumption of the government of the earth, in viewof the establishment of the Lamb upon the throne, and the setting aside of the power of evil. The heavenly character of the assembly is only found there, when its members are exhibited on thrones as kings and priests, and when the marriage of the Lamb takes place in heaven. The earth after the Seven Churches has no longer the heavenly testimony. It is not the subject, either in the seven assemblies, or in the properly so-called prophetic part. Thus, taking the assemblies as such in those days, the assembly according to Paul is not seen there. Taking the assemblies as descriptions of the assembly, the subject of God's government on earth, we have it until its final rejection; and the history is continuous, and the prophetic part immediately connected with the end of the assembly: only, in place of it, we have the world and then the Jews. [71] The coming of Christ therefore, which is spoken of at the end of the Gospel, is His manifestation on earth; and John, who lived in person until the close of all that was introduced by the Lord in connection with Jerusalem, continues here, in his ministry, until the manifestation of Christ to the world.

In John, then, we have two things. On the one hand, his ministry, as far as connected with dispensation and with the ways of God, does not go beyond that which is earthly: the coming of Christ, is His manifestation to complete those ways, and to establish the government of God. On the other hand, he links us with the Person of Jesus, who is above and outside all dispensations, and all the dealings of God, save as being the manifestation of God Himself. John does not enter upon the ground of the assembly as Paul sets it forth. It is either Jesus personally, or the relations of God with the earth. [72] His epistle presents the reproduction of the life of Christ in ourselves, guarding us thus from all pretensions of perverse teachers. But by these two parts of the truth, we have a precious sustainment of faith given to us, when all that belongs to the body of testimony may fail: Jesus, personally the object of faith in whom we know God; the life itself of God, reproduced in us, as being quickened by Christ. This is for ever true, and this is eternal life, if we were alone without the assembly on earth: and it leads us over its ruins, in possession of that which is essential, and of that which will abide for ever. The government of God will decide all the rest: only it is our privilege and duty to maintain Paul's part of the testimony of God, as long as through grace we can.

Remark also that the work of Peter and Paul is that of gathering together, whether it be in circumcision or the Gentiles. John is conservative, maintaining that which is essential in eternal life. He relates the judgment of God in connection with the world, but as a subject that is outside his own relations with God, which are given as an introduction and exordium to the Apocalypse. He follows Christ when Peter is called, because, although Peter was occupied, as Christ had been, with the call of the Jews, John without being called to that work followed Him on the same ground. The Lord explains it, as we have seen.

John 21:24-25 are a kind of inscription on the book. John has not related all that Jesus did, but that which revealed Him as everlasting life. As to His works, they could not be numbered.

Here, thanks be to God, are these four precious books laid open, as far as God has enabled me to do so, in their great principles. Meditation on their contents in detail, I must leave to each individual heart, assisted by the mighty operation of the Holy Ghost; for if studied in detail, one might almost say with the apostle that the world would not contain the books that should be written. May God in His grace lead souls into the enjoyment of the inexhaustible streams of grace and truth in Jesus which they contain!

Note #71

Thus we have in the ministerial life, and in the teaching, of Peter and John, the whole religious earthly history from the beginning to the end; commencing with the Jews in continuation of the relations of Christ with them, traversing the whole christian epoch, and finding itself again, after the close of the earthly history of the assembly, on the ground of God's relationship to the world (comprising the Jewish remnant) in view of the introduction of the First-born into the world (the last glorious event terminating the history which began with His rejection). Paul is on very different ground. He sees the assembly, as the body of Christ, united to Him in heaven.

Note #72

John presents the Father manifested in the Son, God declared by the Son in the bosom of the Father, and that withal as eternal life God to us, and life. Paul is employed to reveal our presentation to God in Him. Though each alludes in passing to the other point, one is characterised by the presentation of God to us, and eternal life given, the other, by our presentation to God.