Յովհաննէս / John - 21 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The evangelist seemed to have concluded his history with the foregoing chapter; but (as St. Paul sometimes in his epistles), new matter occurring, he begins again. He had said that there were many other signs which Jesus did for the proof of his resurrection. And in this chapter he mentions one of these many, which was Christ's appearance to some of his disciples at the sea of Tiberias, in which we have an account, I. How he discovered himself to them as they were fishing, filled their net, and then very familiarly came and dined with them upon what they had caught, ver. 1-14. II. What discourse he had with Peter after dinner, 1. Concerning himself, ver. 15-19. 2. Concerning John, ver. 20-23. III. The solemn conclusion of this gospel, ver. 24, 25. It is strange that any should suppose that this chapter was added by some other hand, when it is expressly said (ver. 24) that the disciple whom Jesus loved is he which testifieth of these things.
Adam Clarke: Commentary on the Bible - 1831
Jesus shows himself to the disciples at the sea of Tiberias, Joh 21:1-5. The miraculous draught of fishes, Joh 21:6-11. He dines with his disciples, Joh 21:12-14. Questions Peter concerning his love to him, and gives him commission to feed his sheep, Joh 21:15-17. Foretells the manner of Peter's death, Joh 21:18, Joh 21:19. Peter inquires concerning John, and receives an answer that was afterwards misunderstood, Joh 21:20-23. John's concluding testimony concerning the authenticity of his Gospel, and the end for which it was written, Joh 21:24, Joh 21:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 21:1, Christ appearing again to his disciples is known of them by the great draught of fishes; Joh 21:12, He dines with them; Joh 21:15, earnestly commands Peter to feed his lambs and sheep; Joh 21:18, foretells him of his death; Joh 21:22, rebukes his curiosity touching John; Joh 21:24, The conclusion.
21:121:1: Յետ այսորիկ դարձեալ յայտնեա՛ց զանձն իւր Յիսուս աշակերտացն իւրոց՝ առ ծովեզերբն Տիբերեայ. եւ յայտնեաց ա՛յսպէս.
1. Սրանից յետոյ Յիսուս դարձեալ իրեն յայտնեց իր աշակերտներին Տիբերիայի ծովեզերքի մօտ. եւ յայտնեց այսպէս.
21 Ասկէ յետոյ Յիսուս նորէն ինքզինք իր աշակերտներուն յայտնեց Տիբերիայի ծովուն եզերքը։ Այսպէս յայտնեց։
Յետ այսորիկ դարձեալ յայտնեաց զանձն իւր Յիսուս աշակերտացն իւրոց առ ծովեզերբն Տիբերեայ, եւ յայտնեաց այսպէս:

21:1: Յետ այսորիկ դարձեալ յայտնեա՛ց զանձն իւր Յիսուս աշակերտացն իւրոց՝ առ ծովեզերբն Տիբերեայ. եւ յայտնեաց ա՛յսպէս.
1. Սրանից յետոյ Յիսուս դարձեալ իրեն յայտնեց իր աշակերտներին Տիբերիայի ծովեզերքի մօտ. եւ յայտնեց այսպէս.
21 Ասկէ յետոյ Յիսուս նորէն ինքզինք իր աշակերտներուն յայտնեց Տիբերիայի ծովուն եզերքը։ Այսպէս յայտնեց։
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21:11: После того опять явился Иисус ученикам Своим при море Тивериадском. Явился же так:
21:1  μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς τιβεριάδος· ἐφανέρωσεν δὲ οὕτως.
21:1. ΜΕΤΑ (With) ΤΑΥΤΑ (to-the-ones-these) ἐφανέρωσεν (it-en-manifested) ἑαυτὸν (to-self) πάλιν (unto-furthered,"Ἰησοῦς (an-Iesous,"τοῖς (unto-the-ones) μαθηταῖς (unto-learners,"ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) τῆς (of-the-one) Τιβεριάδος: (of-a-Tiberias) ἐφανέρωσεν (it-en-manifested) δὲ (moreover) οὕτως. (unto-the-one-this)
21:1. postea manifestavit se iterum Iesus ad mare Tiberiadis manifestavit autem sicAfter this, Jesus shewed himself to the disciples at the sea of Tiberias. And he shewed himself after this manner.
1. After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested on this wise.
21:1. After this, Jesus manifested himself again to the disciples at the Sea of Tiberias. And he manifested himself in this way.
21:1. After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he [himself].
After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he:

1: После того опять явился Иисус ученикам Своим при море Тивериадском. Явился же так:
21:1  μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς τιβεριάδος· ἐφανέρωσεν δὲ οὕτως.
21:1. postea manifestavit se iterum Iesus ad mare Tiberiadis manifestavit autem sic
After this, Jesus shewed himself to the disciples at the sea of Tiberias. And he shewed himself after this manner.
21:1. After this, Jesus manifested himself again to the disciples at the Sea of Tiberias. And he manifested himself in this way.
21:1. After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he [himself].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: После того, т. е. после событий, описанных в 20-й главе.

Опять явился Иисус... Как видно из 14-го ст., это явление было уже третьим в ряду явлений, бывших ученикам. Первое имело место в первый день по воскресении, второе - в восьмой (20:19: и 26).

При море Тивериадском - объясн. см. 6:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 After these things Jesus showed himself again to the disciples at the sea of Tiberias; and on this wise showed he himself. 2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. 4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. 5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, a hundred and fifty and three: and for all there were so many, yet was not the net broken. 12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise. 14 This is now the third time that Jesus showed himself to his disciples, after that he was risen from the dead.

We have here an account of Christ's appearance to his disciples at the sea of Tiberias. Now, 1. Let us compare this appearance with those that went before, In those Christ showed himself to his disciples when they were met in a solemn assembly (it should seem, for religious worship) upon a Lord's day, and when they were all together, perhaps expecting his appearing; but in this he showed himself to some of them occasionally, upon a week-day, when they were fishing, and little thought of it. Christ has many ways of making himself known to his people usually in his ordinances, but sometimes by his Spirit he visits them when they are employed in common business, as the shepherds who were keeping their flocks by night (Luke ii. 8), even so here also, Gen. xvi. 13. 2. Let us compare it with that which followed at the mountain in Galilee, where Christ had appointed them to meet him, Matt. xxviii. 16. Thitherward they moved as soon as the days of unleavened bread were over, and disposed of themselves as they saw fit, till the time fixed for this interview, or general rendezvous. Now this appearance was while they were waiting for that, that they might not be weary of waiting. Christ is often better than his word, but never worse, often anticipates and outdoes the believing expectations of his people, but never disappoints them. As to the particulars of the story, we may observe,

I. Who they were to whom Christ now showed himself (v. 2): not to all the twelve, but to seven of them only. Nathanael is mentioned as one of them, whom we have not met with since, ch. i. But some think he was the same with Bartholomew, one of the twelve. The two not named are supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the disciples of Christ to be much together; not only in solemn religious assemblies, but in common conversation, and about common business. Good Christians should by this means both testify and increase their affection to, and delight in, each other, and edify one another both by discourse and example. 2. Christ chose to manifest himself to them when they were together; not only to countenance Christian society, but that they might be joint witnesses of the same matter of fact, and so might corroborate one another's testimony. Here were seven together to attest this, on which some observe that the Roman law required seven witnesses to a testament. 3. Thomas was one of them, and is named next to Peter, as if he now kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip.

II. How they were employed, v. 3. Observe,

1. Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some think they did amiss in returning to their boats and nets, which they had left; but then Christ would not have countenanced them in it with a visit. It was rather commendable in them; for they did it, (1.) To redeem time, and not be idle. They were not yet appointed to preach the resurrection of Christ. Their commission was in the drawing, but not perfected. The hour for entering upon action was to come. It is probable that their Master had directed them to say nothing of his resurrection till after his ascension, nay, not till after the pouring out of the Spirit, and then they were to begin at Jerusalem. Now, in the mean time, rather than do nothing, they would go a fishing; not for recreation, but for business. It is an instance of their humility. Though they were advanced to be sent of Christ, as he was of the Father, yet they did not take state upon them, but remembered the rock out of which they were hewn. It is an instance likewise of their industry, and bespeaks them good husbands of their time. While they were waiting, they would not be idling. Those who would give an account of their time with joy should contrive to fill up the vacancies of it, to gather up the fragments of it. (2.) That they might help to maintain themselves and not be burdensome to any. While their Master was with them those who ministered to him were kind to them; but now that the bridegroom was taken from them they must fast in those days, and therefore their own hands, as Paul's, must minister to their necessities and for this reason Christ asked them, Have you any meat? This teaches us with quietness to work and eat our own bread.

2. Their disappointment in their fishing. That night they caught nothing, though, it is probable, they toiled all night, as Luke v. 5. See the vanity of this world; the hand of the diligent often returns empty. Even good men may come short of desired success in their honest undertakings. We may be in the way of our duty, and yet not prosper. Providence so ordered it that all that night they should catch nothing, that the miraculous draught of fishes in the morning might be the more wonderful and the more acceptable. In those disappointments which to us are very grievous God has often designs that are very gracious. Man has indeed a dominion over the fish of the sea, but they are not always at his beck; God only knows the paths of the sea, and commands that which passeth through them.

III. After what manner Christ made himself known to them. It is said (v. 1), He showed himself. His body, though a true and real body, was raised, as ours will be, a spiritual body, and so was visible only when he himself was pleased to make it so; or, rather, came and removed so quickly that it was here or there in an instant, in a moment, in the twinkling of an eye. Four things are observable in the appearance of Christ to them:--

1. He showed himself to them seasonably (v. 4): When the morning was now come, after a fruitless night's toil, Jesus stood on the shore. Christ's time of making himself known to his people is when they are most at a loss. When they think they have lost themselves, he will let them know that they have not lost him. Weeping may endure for a night; but joy comes, if Christ comes, in the morning. Christ appeared to them, not walking upon the water, because, being risen from the dead, he was not to be with them as he had been; but standing upon the shore, because now they were to make towards him. Some of the ancients put this significancy upon it, that Christ, having finished his work, was got through a stormy sea, a sea of blood, to a safe and quiet shore, where he stood in triumph; but the disciples, having their work before them, were yet at sea, in toil and peril. It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to him.

2. He showed himself to them gradually. The disciples, though they had been intimately acquainted with him, knew not, all at once, that it was Jesus. Little expecting to see him there, and not looking intently upon him, they took him for some common person waiting the arrival of their boat, to buy their fish. Note, Christ is often nearer to us than we think he is, and so we shall find afterwards, to our comfort.

3. He showed himself to them by an instance of his pity, v. 5. He called to them, Children, paidia--"Lads, have you any meat? Have you caught any fish?" Here, (1.) The compellation is very familiar; he speaks unto them as unto his sons, with the care and tenderness of a father: Children. Though he had now entered upon his exalted state, he spoke to his disciples with as much kindness and affection as ever. They were not children in age, but they were his children, the children which God had given him. (2.) The question is very kind: Have you any meat? He asks as a tender father concerning his children whether they be provided with that which is fit for them, that if they be not, he may take care for their supply. Note, The Lord is for the body, 1 Cor. vi. 13. Christ takes cognizance of the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Verily they shall be fed, Ps. xxvii. 3. Christ looks into the cottages of the poor, and asks, Children, have you any meat? thereby inviting them to open their case before him, and by the prayer of faith to make their requests known to him: and then let them be careful for nothing; for Christ takes care of them, takes care for them. Christ has herein set us an example of compassionate concern for our brethren. There are many poor householders disabled for labour, or disappointed in it, that are reduced to straits, whom the rich should enquire after thus, Have you any meat? For the most necessitous are commonly the least clamorous. To this question the disciples gave a short answer, and, some think, with an air of discontent and peevishness. They said, No; not giving him any such friendly and respectful title as he had given them. So short do the best come in their returns of love to the Lord Jesus. Christ put the question to them, not because he did not know their wants, but because he would know them from them. Those that would have supplies from Christ must own themselves empty and needy.

4. He showed himself to them by an instance of his power; and this perfected the discovery (v. 6): he ordered them to cast the net on the right side of the ship, the contrary side to what they had been casting it on; and then they, who were going home empty-handed, were enriched with a great draught of fishes. Here we have, (1.) The orders Christ gave them, and the promise annexed to those orders: Cast the net there in such a place, and you shall find. He from whom nothing is hid, no, not the inhabitants under the waters (Job xxvi. 5), knew on what side of the ship the shoal of fishes was, and to that side he directs them. Note, Divine providence extends itself to things most minute and contingent; and they are happy that know how to take hints thence in the conduct of their affairs, and acknowledge it in all their ways. (2.) Their obedience of these orders, and the good success of it. As yet they knew not that it was Jesus; however, they were willing to be advised by any body, and did not bid this supposed stranger mind his own business and not meddle with theirs, but took his counsel; in being thus observant of strangers, they were obedient to their Master unawares. And it sped wonderfully well; now they had a draught that paid them for all their pains. Note, Those that are humble, diligent, and patient (though their labours may be crossed) shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles and fruitless attempts. There is nothing lost by observing Christ's orders. Those are likely to speed well that follow the rule of the word, the guidances of the Spirit, and the intimations of Providence; for this is casting the net on the right side of the ship. Now the draught of fishes may be considered, [1.] As a miracle in itself: and so it was designed to prove that Jesus Christ was raised in power, though sown in weakness, and that all things were put under his feet, the fishes of the sea not excepted. Christ manifests himself to his people by doing that for them which none else can do, and things which they looked not for. [2.] As a mercy to them; for the seasonable and abundant supply of their necessities. When their ingenuity and industry failed them, the power of Christ came in opportunely for their relief; for he would take care that those who had left all for him should not want any good thing. When we are most at a loss, Jehovah--jireh. [3.] As the memorial of a former mercy, with which Christ had formerly recompensed Peter for the loan of his boat, Luke v. 4, &c. This miracle nearly resembled that, and could not but put Peter in mind of it, which helped him to improve this; for both that and this affected him much, as meeting him in his own element, in his own employment. Latter favours are designed to bring to mind former favours, that eaten bread may not be forgotten. [4.] As a mystery, and very significant of that work to which Christ was now with an enlarged commission sending them forth. The prophets had been fishing for souls, and caught nothing, or very little; but the apostles, who let down the net at Christ's word, had wonderful success. Many were the children of the desolate, Gal. iv. 27. They themselves, in pursuance of their former mission, when they were first made fishers of men, had had small success in comparison with what they should now have. When, soon after this, three thousand were converted in one day, then the net was cast on the right side of the ship. It is an encouragement to Christ's ministers to continue their diligence in their work. One happy draught, at length, may be sufficient to repay many years of toil at the gospel net.

IV. How the disciples received this discovery which Christ made of himself, v. 7, 8, where we find,

1. That John was the most intelligent and quick-sighted disciple. He whom Jesus loved was the first that said, It is the Lord; for those whom Christ loves he will in a special manner manifest himself to: his secret is with his favourites. John had adhered more closely to his Master in his sufferings than any of them: and therefore he has a clearer eye and a more discerning judgment than any of them, in recompence for his constancy. When John was himself aware that it was the Lord, he communicated his knowledge to those with him; for this dispensation of the Spirit is given to every one to profit withal. Those that know Christ themselves should endeavor to bring others acquainted with him; we need not engross him, there is enough in him for us all. John tells Peter particularly his thoughts, that it was the Lord, knowing he would be glad to see him above any of them. Though Peter had denied his Master, yet, having repented, and being taken into the communion of the disciples again, they were as free and familiar with him as ever.

2. That Peter was the most zealous and warm-hearted disciple; for as soon as he heard it was the Lord (for which he took John's word) the ship could not hold him, nor could he stay till the bringing of it to shore, but into the sea he throws himself presently, that he might come first to Christ. (1.) He showed his respect to Christ by girding his fisher's coat about him that he might appear before his Master in the best clothes he had, and to rudely rush into his presence, stripped as he was to his waistcoat and drawers, because the work he was about was toilsome, and he was resolved to take pains in it. Perhaps the fisher's coat was made of leather, or oil-cloth, and would keep out wet; and he girt it to him that he might make the best of his way through the water to Christ, as he used to do after his nets, when he was intent upon his fishing. (2.) He showed the strength of his affection to Christ, and his earnest desire to be with him, by casting himself into the sea; and either wading or swimming to shore, to come to him. When he walked upon the water to Christ (Matt. xiv. 28, 29), it was said, He came down out of the ship deliberately; but here it is said, He cast himself into the sea with precipitation; sink or swim, he would show his good-will and aim to be with Jesus. "If Christ suffer me," thinks he, "to drown, and come short of him, it is but what I deserve for denying him." Peter had had much forgiven, and made it appear he loved much by his willingness to run hazards, and undergo hardships, to come to him. Those that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to him. And it is a laudable contention amongst Christ's disciples to strive who shall be first with him.

3. That the rest of the disciples were careful and honest hearted. Though they were not in such a transport of zeal as to throw themselves into the sea, like Peter, yet they hastened in the boat to the shore, and made the best of their way (v. 8): The other disciples, and John with them, who had first discovered that it was Christ, came slowly, yet they came to Christ. Now here we may observe, (1.) How variously God dispenses his gifts. Some excel, as Peter and John; are very eminent in gifts and graces, and are thereby distinguished from their brethren; others are but ordinary disciples, that mind their duty, and are faithful to him, but do nothing to make themselves remarkable; and yet both the one and the other, the eminent and the obscure, shall sit down together with Christ in glory; nay, and perhaps the last shall be first. Of those that do excel, some, like John, are eminently contemplative, have great gifts of knowledge, and serve the church with them; others, like Peter, are eminently active and courageous, are strong, and do exploits, and are thus very serviceable to their generation. Some are useful as the church's eyes, others as the church's hands, and all for the good of the body. (2.) What a great deal of difference there may be between some good people and others in the way of their honouring Christ, and yet both accepted of him. Some serve Christ more in acts of devotion, and extraordinary expressions of a religious zeal; and they do well, to the Lord they do it. Peter ought not to be censured for casting himself into the sea, but commended for his zeal and the strength of his affection; and so must those be who, in love to Christ, quit the world, with Mary, to sit at his feet. But others serve Christ more in the affairs of the world. They continue in that ship, drag the net, and bring the fish to shore, as the other disciples here; and such ought not to be censured as worldly, for they, in their place, are as truly serving Christ as the other, even in serving tables. If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be. (3.) That there are several ways of bringing Christ's disciples to shore to him from off the sea of this world. Some are brought to him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to him by a natural death, dragging the net, which is less terrible; but both meet at length on the safe and quiet shore with Christ.

V. What entertainment the Lord Jesus gave them when they came ashore.

1. He had provision ready for them. When they came to land, wet and cold, weary and hungry, they found a good fire there to warm them and dry them, and fish and bread, competent provision for a good meal. (1.) We need not be curious in enquiring whence this fire, and fish, and bread, came, any more than whence the meat came which the ravens brought to Elijah. He that could multiply the loaves and fishes that were could make new ones if he pleased, or turn stones into bread, or send his angels to fetch it, where he knew it was to be had. It is uncertain whether this provision was made ready in the open air, or in some fisher's cabin or hut upon the shore; but here was nothing stately or delicate. We should be content with mean things, for Christ was. (2.) We may be comforted in this instance of Christ's care of his disciples; he has wherewith to supply all our wants, and knows what things we have need of. He kindly provided for those fishermen, when they came weary from their work; for verily those shall be fed who trust in the Lord and do good. It is encouraging to Christ's ministers, whom he hath made fishers of men, that they may depend upon him who employs them to provide for them; and if they should miss of encouragement in this world, should be reduced as Paul was to hunger, and thirst, and fastings often, let them content themselves with what they have here; they have better things in reserve, and shall eat and drink with Christ at his table in his kingdom, Luke xxii. 30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luke xxiv. 42), and now, as a friend, he returned their kindness, and entertained them with one; nay, in the draught of fishes, he repaid them more than a hundred fold.

2. He called for some of that which they had caught, and they produced it, v. 10, 11. Observe here,

(1.) The command Christ gave them to bring their draught of fish to shore: "Bring of the fish hither, which you have now caught, and let us have some of them;" not as if he needed it; and could not make up a dinner for them without it; but, [1.] He would have them eat the labour of their hands, Ps. cxxviii. 2. What is got by God's blessing on our own industry and honest labour, if withal God give us power to eat of it, and enjoy good in our labour, hath a peculiar sweetness in it. It is said of the slothful man that he roasteth not that which he took in hunting; he cannot find in his heart to dress what he has been at the pains to take, Prov. xii. 27. But Christ would hereby teach us to use what we have. [2.] He would have them taste the gifts of his miraculous bounty, that they might be witnesses both of his power and of his goodness. The benefits Christ bestows upon us are not to be buried and laid up, but to be used and laid out. [3.] He would give a specimen of the spiritual entertainment he has for all believers, which, in this respect, is most free and familiar--that he sups with them, and they with him; their graces are pleasing to him, and his comforts are so to them; what he works in them he accepts from them. [4.] Ministers, who are fishers of men, must bring all they catch to their Master, for on him their success depends.

(2.) Their obedience to this command, v. 11. It was said (v. 6), They were not able to draw the net to shore, for the multitude of fishes; that is, they found it difficult, it was more than they could well do; but he that bade them bring it to shore made it easy. Thus the fishers of men, when they have enclosed souls in the gospel net, cannot bring them to shore, cannot carry on and complete the good work begun, without the continued influence of the divine grace. If he that helped us to catch them, when without his help we should have caught nothing, do not help us to keep them, and draw them to land, by building them up in their most holy faith, we shall lose them at last, 1 Cor. iii. 7. Observe, [1.] Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (v. 7), had shown a more zealous affection to his Master's person than any of them, so in this he showed a more ready obedience to his Master's command; but all that are faithful are not alike forward. [2.] The number of the fishes that were caught. They had the curiosity to count them, and perhaps it was in order to the making of a dividend; they were in all a hundred and fifty three, and all great fishes. These were many more than they needed for their present supply, but they might sell them, and the money would serve to bear their charges back to Jerusalem, whither they were shortly to return. [3.] A further instance of Christ's care of them, to increase both the miracle and the mercy: For all there were so many, and great fishes too, yet was not the net broken; so that they lost none of their fish, nor damaged their net. It was said (Luke v. 6), Their net broke. Perhaps this was a borrowed net, for they had long since left their own; and, if so, Christ would teach us to take care of what we have borrowed, as much as if it were our own. It was well that their net did not break, for they had not now the leisure they had formerly had to mend their nets. The net of the gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God.

3. He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine.

(1.) See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. This kind invitation may be alluded to, to illustrate, [1.] The call Christ gives his disciples into communion with him in grace here. All things are now ready; Come, and dine. Christ is a feast; come, dine upon him; his flesh is meat indeed, his blood drink indeed. Christ is a friend; come, dine with him, he will bid you welcome, Cant. v. 1. [2.] The call he will give into the fruition of him in glory hereafter: Come, ye blessed of my Father; come, and sit down with Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his friends and followers; there is room and provision enough for them all.

(2.) See how reverent the disciples were before Christ. They were somewhat shy of using the freedom he invited them to, and, by his courting them to their meat, it should seem that they stood pausing. Being to eat with a ruler, such a ruler, they consider diligently what is before them. None of them durst ask him, Who art thou? Either, [1.] Because they would not be so bold with him. Though perhaps he appeared now in something of a disguise at first, as to the two disciples when their eyes were holden that they should not know him, yet they had very good reason to think it was he, and could be no other. Or, [2.] Because they would not so far betray their own folly. When he had given them this instance of his power and goodness, they must be stupid indeed if they questioned whether it was he or no. When God, in his providence, has given us sensible proofs of his care for our bodies, and has given us, in his grace, manifest proofs of his good-will to our souls, and good work upon them, we should be ashamed of our distrusts, and not dare to question that which he has left us no room to question. Groundless doubts must be stifled, and not started.

4. He carved for them, as the master of the feast, v. 13. Observing them to be still shy and timorous, he comes, and takes bread himself, and gives them, some to each of them, and fish likewise. No doubt he craved a blessing and gave thanks (as Luke xxiv. 30), but, it being his known and constant practice, it did not need to be mentioned. (1.) The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely. Hunger is the best sauce. Christ, though he entered upon his exalted state, showed himself alive by eating, not showed himself a prince by feasting. Those that could not content themselves with bread and fish, unless they had sauce and wine, would scarcely have found in their hearts to dine with Christ himself here. (2.) Christ himself began. Though, perhaps, having a glorified body, he needed not eat, yet he would show that he had a true body, which was capable of eating. The apostles produced this as one proof of his resurrection, that they had eaten and drank with him, Acts x. 41. (3.) He gave the meat about to all his guests. He not only provided it for them, and invited them to it, but he himself divided it among them, and put it into their hands. Thus to him we owe the application, as well as the purchase, of the benefits of redemption. He gives us power to eat of them.

The evangelist leaves them at dinner, and makes this remark (v. 14): This is now the third time that Jesus showed himself alive to his disciples, or the greater part of them. This is the third day; so some. On the day he rose he appeared five times; the second day was that day seven-night; and this was the third. Or this was his third appearance to any considerable number of his disciples together; though he had appeared to Mary, to the women, to the two disciples, and to Cephas, yet he had but twice before this appeared to any company of them together. This is taken notice of, [1.] For confirming the truth of his resurrection; the vision was doubled, was trebled, for the thing was certain. Those who believed not the first sign would be brought to believe the voice of the latter signs. [2.] As an instance of Christ's continued kindness to his disciples; once, and again, and a third time, he visited them. It is good to keep account of Christ's gracious visits; for he keeps account of them, and they will be remembered against us if we walk unworthily of them, as they were against Solomon, when he was reminded that the Lord God of Israel had appeared unto him twice. This is now the third; have we made a due improvement of the first and second? See 2 Cor. xii. 14. This is the third, perhaps it may be the last.
Adam Clarke: Commentary on the Bible - 1831
21:1: Jesus showed himself again - After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: Mat 28:7; Mar 16:7. This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, Mat 28:16, has but just mentioned it: of it the rest of the evangelists say nothing, and this is the reason why John gives it so particularly.
Albert Barnes: Notes on the Bible - 1834
21:1: The sea of Tiberias - Called also the Sea of Galilee, being situated in Galilee. See the notes at Mat 4:18. In this place Jesus had promised to meet them, Mar 14:28; Mar 16:7; Mat 26:32; Mat 28:10. This interview of Jesus is but just mentioned by Matthew Mat 28:16, and is omitted by both Mark and luk This is the reason why John relates so particularly what occurred there. Galilee was a retired place where they would be free from danger, and was therefore a safe and convenient situation for Jesus to meet them, in order to give them his last instructions.
On this wise - Thus. In this manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: these: Joh 20:19-29
Jesus: Mat 26:32, Mat 28:7, Mat 28:16; Mar 16:7
the sea: Joh 6:1, Joh 6:23
Geneva 1599
21:1 After these things (1) Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he [himself].
(1) In that Christ is not only present here but also eats with his disciples, he gives a most full assurance of his resurrection.
John Gill
21:1 After these things,.... The resurrection of Christ from the dead, his appearance to Mary Magdalene, and twice to his disciples; once when Thomas was absent, and at another time when he was present:
Jesus showed himself again to the disciples, a third time, as in Jn 21:14 though not to them all; seven are only mentioned, as together, when he appeared to them:
at the sea of Tiberias; the same with the sea of Galilee; see Jn 6:1 for after the second appearance of Christ to his disciples, they went from Jerusalem to Galilee, by the order of Christ, who appointed to meet them there, Mt 28:10
and on this way showed he himself; the manner in which he made his appearance, and the persons to whom, are as follow.
Robert Jamieson, A. R. Fausset and David Brown
21:1 SUPPLEMENTARY PARTICULARS. (John 21:1-23)
Jesus showed himself again--manifested himself again.
and on this wise he manifested himself--This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and corporeally.
21:221:2: Եին ՚ի միասի՛ն Սի՛մովն Պե՛տրոս, եւ Թո՛վմաս՝ անուանեալն Երկուորեակ, եւ Նաթանայէլ որ ՚ի Կանա՛յ Գալիլեացւոց, եւ որդիքն Զեբեդեայ, եւ ա՛յլք յաշակերտաց անտի երկու[2051]։ [2051] Ոմանք. Էին ՚ի միասին... անտի նորա երկու։
2. միասին էին Սիմոն Պետրոսը, Թովմասը՝ Երկուորեակ կոչուածը, Նաթանայէլը, որ Գալիլիայի Կանա քաղաքից էր, Զեբեդէոսի որդիները եւ աշակերտներից ուրիշ երկու հոգի:
2 Մէկտեղ էին Սիմոն Պետրոս ու Թովմաս, Երկուորեակ կոչուածը եւ Նաթանայէլ, որ Գալիլիայի Կանա քաղաքէն էր ու Զեբեդէոսի որդիները եւ աշակերտներէն ուրիշ երկուք ալ։
Էին ի միասին Սիմովն Պետրոս, եւ Թովմաս անուանեալն Երկուորեակ, եւ Նաթանայէլ որ ի Կանայ Գալիլեացւոց, եւ որդիքն Զեբեդեայ, եւ այլք յաշակերտաց անտի երկու:

21:2: Եին ՚ի միասի՛ն Սի՛մովն Պե՛տրոս, եւ Թո՛վմաս՝ անուանեալն Երկուորեակ, եւ Նաթանայէլ որ ՚ի Կանա՛յ Գալիլեացւոց, եւ որդիքն Զեբեդեայ, եւ ա՛յլք յաշակերտաց անտի երկու[2051]։
[2051] Ոմանք. Էին ՚ի միասին... անտի նորա երկու։
2. միասին էին Սիմոն Պետրոսը, Թովմասը՝ Երկուորեակ կոչուածը, Նաթանայէլը, որ Գալիլիայի Կանա քաղաքից էր, Զեբեդէոսի որդիները եւ աշակերտներից ուրիշ երկու հոգի:
2 Մէկտեղ էին Սիմոն Պետրոս ու Թովմաս, Երկուորեակ կոչուածը եւ Նաթանայէլ, որ Գալիլիայի Կանա քաղաքէն էր ու Զեբեդէոսի որդիները եւ աշակերտներէն ուրիշ երկուք ալ։
zohrab-1805▾ eastern-1994▾ western am▾
21:22: были вместе Симон Петр, и Фома, называемый Близнец, и Нафанаил из Каны Галилейской, и сыновья Зеведеевы, и двое других из учеников Его.
21:2  ἦσαν ὁμοῦ σίμων πέτρος καὶ θωμᾶς ὁ λεγόμενος δίδυμος καὶ ναθαναὴλ ὁ ἀπὸ κανὰ τῆς γαλιλαίας καὶ οἱ τοῦ ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο.
21:2. Ἦσαν (They-were) ὁμοῦ (of-alonged,"Σίμων (a-Simon) Πέτρος (a-Petros) καὶ (and) Θωμᾶς (a-Thomas) ὁ (the-one) λεγόμενος (being-forthed) Δίδυμος (a-Didumos) καὶ (and) Ναθαναὴλ (a-Nathanael) ὁ (the-one) ἀπὸ (off) Κανὰ (of-a-Kana) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) καὶ (and) οἱ (the-ones) τοῦ (of-the-one) Ζεβεδαίου (of-a-Zebedaios) καὶ (and) ἄλλοι ( other ) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) δύο. (two)
21:2. erant simul Simon Petrus et Thomas qui dicitur Didymus et Nathanahel qui erat a Cana Galilaeae et filii Zebedaei et alii ex discipulis eius duoThere were together: Simon Peter and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee and two others of his disciples.
2. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the of Zebedee, and two other of his disciples.
21:2. These were together: Simon Peter and Thomas, who is called the Twin, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee, and two others of his disciples.
21:2. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the [sons] of Zebedee, and two other of his disciples.
There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the [sons] of Zebedee, and two other of his disciples:

2: были вместе Симон Петр, и Фома, называемый Близнец, и Нафанаил из Каны Галилейской, и сыновья Зеведеевы, и двое других из учеников Его.
21:2  ἦσαν ὁμοῦ σίμων πέτρος καὶ θωμᾶς ὁ λεγόμενος δίδυμος καὶ ναθαναὴλ ὁ ἀπὸ κανὰ τῆς γαλιλαίας καὶ οἱ τοῦ ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο.
21:2. erant simul Simon Petrus et Thomas qui dicitur Didymus et Nathanahel qui erat a Cana Galilaeae et filii Zebedaei et alii ex discipulis eius duo
There were together: Simon Peter and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee and two others of his disciples.
21:2. These were together: Simon Peter and Thomas, who is called the Twin, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee, and two others of his disciples.
21:2. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the [sons] of Zebedee, and two other of his disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Всего при море было в это время семь учеников Христовых - пять апостолов, которые все названы по именам (впрочем себя и брата своего Иакова Иоанн, по обычаю своему, называет только по отчеству) и двое других, может быть, даже, не из числа апостолов.
Albert Barnes: Notes on the Bible - 1834
21:2: There were together - Probably residing in the same place. While they were waiting for the promise of the Holy Spirit, they still found it proper to be usefully employed. Their Master had been taken away by death, and the promised Spirit had not descended on them. In the interval - before the promised Spirit was poured upon them - they chose not to be idle, and therefore returned to their former employment. It is to be remarked, also, that they had no other means of support. While with Jesus, they were commonly supplied by the kindness of the people; but now, when the Saviour had died, they were cut off from this means of support, and returned to the honest labor of their early lives. Moreover, they had been directed by the Saviour to repair to a mountain in Galilee, where he would meet them, Mat 28:10. This was probably not far from Lake Galilee, so that, until he came to them, they would naturally be engaged in their old employment. Ministers of the gospel should be willing to labor, if necessary, for their own support, and should not esteem such labor dishonorable. God has made employment indispensable to man, and if the field of labor is not open in one way, they should seek it in another. If at any time the people withhold the supply of their needs, they should be able and willing to seek support in some other honest occupation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Thomas: Joh 20:28
Nathanael: Joh 1:45-51
Cana: Joh 2:1, Joh 2:11, Joh 4:46; Jos 19:28, Kanah
the sons: Mat 4:21, Mat 4:22
John Gill
21:2 There were together,.... In one place, in one house, in some town, or city of Galilee, not far from the sea of Tiberias; nor, as very likely, far from the mountain where Christ had promised to meet them. Simon Peter, who though he had denied his Lord, dearly loved him, and truly believed in him, kept with the rest of his disciples, and was waiting for another interview with him:
and Thomas, called Didymus; who, though for a while an unbeliever with respect to the resurrection of Christ, was now fully assured of it, and, for the future, was unwilling to lose any opportunity of meeting with his risen Lord.
And Nathanael of Cana in Galilee; an Israelite indeed, in whom there was no guile. Dr. Lightfoot thinks he is the same with Bartholomew, and so one of the eleven. The Syriac version reads it, "Cotne", and the Persic, Catneh of Galilee; no doubt the same place is meant, where Jesus turned water into wine, of which Nathanael was an inhabitant:
and the sons of Zebedee; who were James, whom Herod killed with the sword, and John, the writer of this Gospel:
and two other of his disciples; who are thought to be Andrew and Philip; which is very likely, since they were both of Bethsaida, Jn 1:44 a city in Galilee, and not far from the sea of Tiberias. Andrew is particularly mentioned by Nonnus: so that here were seven of them in all; four of them, according to this account, being wanting; who must be James the less, the brother of our Lord, Judas called Lebbaeus, and surnamed Thaddaeus, Simon the Canaanite, or Zealot, and Matthew the publican.
John Wesley
21:2 There were together - At home, in one house.
Robert Jamieson, A. R. Fausset and David Brown
21:2 Nathanael--(See on Mt 10:3).
21:321:3: Ասէ ցնոսա Սի՛մովն Պե՛տրոս. Երթա՛մ ձուկն որսալ։ Ասեն ցնա. Գամք եւ մե՛ք ընդ քեզ։ Գնացին եւ մտին ՚ի նաւ, եւ յայնմ գիշերի կալան՝ եւ ոչ ինչ[2052]։ [2052] Ոմանք. Երթա՛մք ձուկն որ՛՛։
3. Սիմոն Պետրոսը նրանց ասաց. «Գնում եմ ձուկ որսալու»: Նրան ասացին. «Մենք էլ ենք գալիս քեզ հետ»: Գնացին եւ նաւակը մտան. եւ այդ գիշեր ոչինչ չբռնեցին:
3 Սիմոն Պետրոս ըսաւ անոնց. «Ես ձուկ որսալու կ’երթամ»։ Ըսին անոր. «Մենք ալ կու գանք քեզի հետ»։ Ելան եւ շուտ մը նաւը մտան։ Այն գիշերը բան մը չբռնեցին։
Ասէ ցնոսա Սիմովն Պետրոս. Երթամ ձուկն որսալ: Ասեն ցնա. Գամք եւ մեք ընդ քեզ: Գնացին եւ մտին ի նաւ, եւ յայնմ գիշերի կալան եւ ոչինչ:

21:3: Ասէ ցնոսա Սի՛մովն Պե՛տրոս. Երթա՛մ ձուկն որսալ։ Ասեն ցնա. Գամք եւ մե՛ք ընդ քեզ։ Գնացին եւ մտին ՚ի նաւ, եւ յայնմ գիշերի կալան՝ եւ ոչ ինչ[2052]։
[2052] Ոմանք. Երթա՛մք ձուկն որ՛՛։
3. Սիմոն Պետրոսը նրանց ասաց. «Գնում եմ ձուկ որսալու»: Նրան ասացին. «Մենք էլ ենք գալիս քեզ հետ»: Գնացին եւ նաւակը մտան. եւ այդ գիշեր ոչինչ չբռնեցին:
3 Սիմոն Պետրոս ըսաւ անոնց. «Ես ձուկ որսալու կ’երթամ»։ Ըսին անոր. «Մենք ալ կու գանք քեզի հետ»։ Ելան եւ շուտ մը նաւը մտան։ Այն գիշերը բան մը չբռնեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:33: Симон Петр говорит им: иду ловить рыбу. Говорят ему: идем и мы с тобою. Пошли и тотчас вошли в лодку, и не поймали в ту ночь ничего.
21:3  λέγει αὐτοῖς σίμων πέτρος, ὑπάγω ἁλιεύειν. λέγουσιν αὐτῶ, ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. ἐξῆλθον καὶ ἐνέβησαν εἰς τὸ πλοῖον, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν.
21:3. λέγει (It-fortheth) αὐτοῖς (unto-them,"Σίμων (a-Simon) Πέτρος (a-Petros,"Ὑπάγω (I-lead-under) ἁλιεύειν: (to-salt-belong-of) λέγουσιν (they-fortheth) αὐτῷ (unto-it," Ἐρχόμεθα ( We-come ) καὶ (and) ἡμεῖς (we) σὺν (together) σοί. (unto-THEE) ἐξῆλθαν (They-came-out) καὶ (and) ἐνέβησαν (they-had-stepped-in) εἰς (into) τὸ (to-the-one) πλοῖον, (to-a-floatlet,"καὶ (and) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) νυκτὶ (unto-a-night) ἐπίασαν (they-squeezed-to) οὐδέν. (to-not-moreover-one)
21:3. dicit eis Simon Petrus vado piscari dicunt ei venimus et nos tecum et exierunt et ascenderunt in navem et illa nocte nihil prendideruntSimon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth and entered into the ship: and that night they caught nothing.
3. Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing.
21:3. Simon Peter said to them, “I am going fishing.” They said to him, “And we are going with you.” And they went and climbed into the ship. And in that night, they caught nothing.
21:3. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing:

3: Симон Петр говорит им: иду ловить рыбу. Говорят ему: идем и мы с тобою. Пошли и тотчас вошли в лодку, и не поймали в ту ночь ничего.
21:3  λέγει αὐτοῖς σίμων πέτρος, ὑπάγω ἁλιεύειν. λέγουσιν αὐτῶ, ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. ἐξῆλθον καὶ ἐνέβησαν εἰς τὸ πλοῖον, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν.
21:3. dicit eis Simon Petrus vado piscari dicunt ei venimus et nos tecum et exierunt et ascenderunt in navem et illa nocte nihil prendiderunt
Simon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth and entered into the ship: and that night they caught nothing.
21:3. Simon Peter said to them, “I am going fishing.” They said to him, “And we are going with you.” And they went and climbed into the ship. And in that night, they caught nothing.
21:3. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Апостолы, очевидно, принялись за свои прежние занятия, так как еще не получили окончательного уполномочия на проповедь Евангелия. Петр - очевидно вечером - отправляется на море ловить рыбу, и к нему присоединяются шестеро других учеников. Как видно из дальнейшего рассказа, все они поместились в одной лодке, имея одну сеть.
Adam Clarke: Commentary on the Bible - 1831
21:3: Peter saith - I go a fishing - Previously to the crucifixion of our Lord, the temporal necessities of himself and his disciples appear to have been supplied by the charity of individuals: Luk 8:3. As it is probable that the scandal of the cross had now shut up this source of support, the disciples, not fully knowing how they were to be employed, purposed to return to their former occupation of fishing, in order to gain a livelihood; and therefore the seven, mentioned Joh 21:2, embarked on the sea of Tiberias, otherwise called the sea of Galilee.
That night they caught nothing - God had so ordered it, that they might be the more struck with the miracle which he afterwards wrought.
Albert Barnes: Notes on the Bible - 1834
21:3: That night they caught nothing - This was so ordered in the providence of God that the miracle which was performed might appear more remarkable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: I go: Kg2 6:1-7; Mat 4:18-20; Luk 5:10, Luk 5:11; Act 18:3, Act 20:34; Co1 9:6; Th1 2:9; Th2 3:7-9
and that: Luk 5:5; Co1 3:7
John Gill
21:3 Simon Peter saith unto them, I go a fishing,.... Which was his business before his conversion; and now having nothing to do, and his Lord and master having, as yet, no service for him in the ministry of the word, until the Spirit was poured down in an extraordinary manner, which was given to be expected, in the mean while he was inclined to, and resolved upon taking up his former employment; partly that he might not live an idle life, and partly to obtain a livelihood, which was now to be sought after in another manner, since the death of Christ; and these inclinations and resolutions of his he signifies to the rest of the disciples, who agreed with him:
they say unto him, we also go with thee; that is, a fishing; for it seems to have been the business and employment of them all formerly: the place they went to was the sea of Tiberias, as appears from Jn 21:1 a place free for any to fish at. This is said to be one of the ten traditions which Joshua delivered to the children of Israel, when he divided the land among them (z):
"that any man should be free to catch fish in the waters (or sea) of Tiberias; and he might fish with an hook only; but he might not spread a net, or place a ship there, except the children of the tribe to whom that sea belonged in their division.''
But now these disciples, or the greater part of them at least, belonging to the tribe and division in which the sea was, had a right to carry a ship or boat thither, and make use of a net, as they did. Besides, there was another reason for fishing here, because there were no unclean fish; for the Jews say (a), that
"in a place of running water no clean fish goes along with unclean fish, and lo, the sea of Tiberias is , "as running waters".''
They went forth: from the house, town, or city where they were, whether Capernaum, or Bethsaida, or Tiberias itself:
and entered into a ship immediately; which was either one of their own, that belonged to some one of them before their call; which though they had left, had reserved their right and claim unto; see Lk 5:3 or which they hired for their present purpose: the word immediately is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Beza's ancient copy:
and that night they caught nothing. They went out in the evening of the day, and fished all night, that being a proper time for such business, and the most likely to succeed in, but caught no fish, or very little: and so it is sometimes with Gospel ministers, who are fishers of men, though they take every opportunity, and the most proper methods to gain souls to Christ, yet sometimes do not succeed; which makes things look dark and gloomy in their apprehensions.
(z) Maimon. Hilch. Nezike Maramon, c. 5. sect. 3. Vid. T. Bab. Bava Kama, fol. 81. 1. (a) T. Hieros. Avoda Zara, fol. 42. 1.
Robert Jamieson, A. R. Fausset and David Brown
21:3 Peter saith unto them, I go a fishing--(See on Lk 5:11).
that night . . . caught nothing--as at the first miraculous draught (see on Lk 5:5); no doubt so ordered that the miracle might strike them the more by contrast. The same principle is seen in operation throughout much of Christ's ministry, and is indeed a great law of God's spiritual procedure with His people.
21:421:4: Իբրեւ ա՛յգ եղեւ՝ կայր Յիսուս յեզր ծովուն, բայց ո՛չ ծանեան աշակերտքն թէ Յիսուս իցէ։
4. Երբ առաւօտ եղաւ, Յիսուս կանգնած էր ծովի եզերքին. բայց աշակերտները չիմացան, որ Յիսուսն է:
4 Առտուն, Յիսուս ծովուն եզերքը կայներ էր, բայց աշակերտները չճանչցան թէ Յիսուսն է։
Իբրեւ այգ եղեւ, կայր Յիսուս յեզր ծովուն, բայց ոչ ծանեան աշակերտքն թէ Յիսուս իցէ:

21:4: Իբրեւ ա՛յգ եղեւ՝ կայր Յիսուս յեզր ծովուն, բայց ո՛չ ծանեան աշակերտքն թէ Յիսուս իցէ։
4. Երբ առաւօտ եղաւ, Յիսուս կանգնած էր ծովի եզերքին. բայց աշակերտները չիմացան, որ Յիսուսն է:
4 Առտուն, Յիսուս ծովուն եզերքը կայներ էր, բայց աշակերտները չճանչցան թէ Յիսուսն է։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: А когда уже настало утро, Иисус стоял на берегу; но ученики не узнали, что это Иисус.
21:4  πρωΐας δὲ ἤδη γενομένης ἔστη ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι ἰησοῦς ἐστιν.
21:4. πρωίας (Of-an-earlying-unto) δὲ (moreover) ἤδη (which-then) γινομένης ( of-becoming ) ἔστη (it-had-stood,"Ἰησοῦς (an-Iesous,"εἰς (into) τὸν (to-the-one) αἰγιαλόν: (to-a-shore) οὐ (not) μέντοι (indeed-unto-the-one) ᾔδεισαν (they-had-come-to-have-seen,"οἱ (the-ones) μαθηταὶ (learners,"ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἐστίν. (it-be)
21:4. mane autem iam facto stetit Iesus in litore non tamen cognoverunt discipuli quia Iesus estBut when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus.
4. But when day was now breaking, Jesus stood on the beach: howbeit the disciples knew not that it was Jesus.
21:4. But when morning arrived, Jesus stood on the shore. Yet the disciples did not realize that it was Jesus.
21:4. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus:

4: А когда уже настало утро, Иисус стоял на берегу; но ученики не узнали, что это Иисус.
21:4  πρωΐας δὲ ἤδη γενομένης ἔστη ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι ἰησοῦς ἐστιν.
21:4. mane autem iam facto stetit Iesus in litore non tamen cognoverunt discipuli quia Iesus est
But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus.
21:4. But when morning arrived, Jesus stood on the shore. Yet the disciples did not realize that it was Jesus.
21:4. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Проведя целую ночь на море и ничего не поймав, ученики ранним утром увидели, что кто-то стоит на берегу. Это был Иисус, Которого за дальностью расстояния ученики не узнали.
Adam Clarke: Commentary on the Bible - 1831
21:4: Knew not that it was Jesus - Probably because it was either not light enough, or he was at too great a distance, or he had assumed another form, as in Mar 16:12; otherwise his person was so remarkable that all his disciples readily knew him when he was at hand: see Joh 21:12.
Albert Barnes: Notes on the Bible - 1834
21:4: Knew not that it was Jesus - Probably it was yet twilight, and in the distance they could not distinctly recognize him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: but: Joh 20:14; Mar 16:12; Luk 24:15, Luk 24:16, Luk 24:31
John Gill
21:4 But when the morning was now come,.... The day began to dawn, and light to appear, very early in the morning; for Christ visits his right early, and is a present help to them in their time of trouble.
Jesus stood on the shore: on firm ground, whilst his disciples were beating about in the waves, and toiling to no purpose. So Christ, risen from the dead, is glorified, is in heaven; but not unmindful of his people amidst all their afflictions in this world:
but the disciples knew not that it was Jesus; though he was so near them that they could hear what he said; but it not being broad daylight they could not distinctly discern him, or their eyes might be held that they could not know him. So Christ is sometimes near his people, and they know it not.
John Wesley
21:4 They knew not that it was Jesus - Probably their eyes were holden.
Robert Jamieson, A. R. Fausset and David Brown
21:4 Jesus stood--(Compare Jn 20:19, Jn 20:26).
but the disciples knew not it was Jesus--Perhaps there had been some considerable interval since the last manifestation, and having agreed to betake themselves to their secular employment, they would be unprepared to expect Him.
21:521:5: Ասէ ցնոսա Յիսուս. Մանկո՛ւնք՝ մի՞թէ՝ ունի՞ք ինչ ուտելոյ։ Պատասխանի ետուն եւ ասեն ցնա. Ո՛չ[2053]։ [2053] Ոմանք. Պատասխանի ետուն նմա եւ ասեն. Ոչ։
5. Յիսուս նրանց ասաց. «Տղանե՛ր, ուտելու բան չունէ՞ք»: Նրան պատասխանեցին՝ ո՛չ:
5 Իսկ Յիսուս ըսաւ անոնց. «Տղա՛ք, ուտելու բան մը ունի՞ք»։ Պատասխան տուին իրեն. «Ո՛չ»։
Ասէ ցնոսա Յիսուս. Մանկունք, միթէ ունի՞ք ինչ ուտելոյ: Պատասխանի ետուն եւ ասեն ցնա. Ոչ:

21:5: Ասէ ցնոսա Յիսուս. Մանկո՛ւնք՝ մի՞թէ՝ ունի՞ք ինչ ուտելոյ։ Պատասխանի ետուն եւ ասեն ցնա. Ո՛չ[2053]։
[2053] Ոմանք. Պատասխանի ետուն նմա եւ ասեն. Ոչ։
5. Յիսուս նրանց ասաց. «Տղանե՛ր, ուտելու բան չունէ՞ք»: Նրան պատասխանեցին՝ ո՛չ:
5 Իսկ Յիսուս ըսաւ անոնց. «Տղա՛ք, ուտելու բան մը ունի՞ք»։ Պատասխան տուին իրեն. «Ո՛չ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:55: Иисус говорит им: дети! есть ли у вас какая пища? Они отвечали Ему: нет.
21:5  λέγει οὗν αὐτοῖς [ὁ] ἰησοῦς, παιδία, μή τι προσφάγιον ἔχετε; ἀπεκρίθησαν αὐτῶ, οὔ.
21:5. λέγει (It-fortheth) οὖν (accordingly) αὐτοῖς (unto-them,"Ἰησοῦς (an-Iesous,"Παιδία, (Childlets,"μή (lest) τι (to-a-one) προσφάγιον (to-a-devourlet-toward) ἔχετε; (ye-hold?"ἀπεκρίθησαν (They-were-separated-off) αὐτῷ (unto-it,"Οὔ. (Not)
21:5. dicit ergo eis Iesus pueri numquid pulmentarium habetis responderunt ei nonJesus therefore said to them: Children, have you any meat? They answered him: No.
5. Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No.
21:5. Then Jesus said to them, “Children, do you have any food?” They answered him, “No.”
21:5. Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
Then Jesus saith unto them, Children, have ye any meat? They answered him, No:

5: Иисус говорит им: дети! есть ли у вас какая пища? Они отвечали Ему: нет.
21:5  λέγει οὗν αὐτοῖς [ὁ] ἰησοῦς, παιδία, μή τι προσφάγιον ἔχετε; ἀπεκρίθησαν αὐτῶ, οὔ.
21:5. dicit ergo eis Iesus pueri numquid pulmentarium habetis responderunt ei non
Jesus therefore said to them: Children, have you any meat? They answered him: No.
21:5. Then Jesus said to them, “Children, do you have any food?” They answered him, “No.”
21:5. Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Господь обратился к ученикам, когда те стали подъезжать к берегу, с вопросом: не имеют ли они чего-нибудь съестного, конечно, имея в виду, что они поймали сколько-нибудь рыбы. Ученики, занятые, вероятно, собиранием сети, не глядели на спрашивавшего и коротко ответили отрицательно на его вопрос.
Adam Clarke: Commentary on the Bible - 1831
21:5: Children - Παιδια, a term of familiarity and affectionate kindness: it is the vocative case plural of παιδιον, which is the diminutive of παις, and literally signifies little children, or beloved children. How the margin has made sirs out of it I cannot conceive.
Any meat - Προσφαγιον from προς, besides, and φαγω, I eat; any thing that is eaten with bread, or such like solid substances, to make the deglutition the more easy: here it evidently means any kind of fish; and our Lord seems to have appeared at first in the character of a person who wished to purchase a part of what they had caught: see the note on Joh 6:9.
Albert Barnes: Notes on the Bible - 1834
21:5: Children - A term of affection and friendship, Jo1 2:18.
Any meat - This word (Greek) means anything eaten with bread. It was used by the Greeks especially to denote fish (Schleusner).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: Children: or, Sirs, Jo1 2:13, Jo1 2:18 *Gr.
have: Psa 37:3; Luk 24:41-43; Phi 4:11-13, Phi 4:19; Heb 13:5
John Gill
21:5 Then Jesus saith unto them, children,.... And still they knew him not, though he used this endearing and familiar appellation, and which they had been wont to hear from him; and he had called them by a little before his departure from them, Jn 13:33 and which he uses here as expressive of his tender affection for them, their relation to him, and that he might be known by them:
have ye any meat? that is, as the Syriac renders it, , "anything to eat"; meaning fish that they had caught; and whether they had got a sufficient quantity to make a meal of for him and them.
They answered him no; they had got nothing at all; or at least what they had was far from being enough to make a breakfast of; for so a meal early in a morning may be most properly called, though it is afterwards called dining. Christ's children, true believers, are sometimes without spiritual food; there is always indeed enough in Christ, and he has an heart to give it; but either through prevailing iniquity they feed on something else, or do not go to him for food, or go elsewhere; but he will not suffer them to starve; for as he has made provisions for them in the ministry of the word and ordinances; and he himself is the bread of life; if they do not ask him for food, he will ask them whether they have any; will kindly invite them to the provisions he himself makes; will bid them welcome, and bless them to them.
Robert Jamieson, A. R. Fausset and David Brown
21:5 Children--This term would not necessarily identify Him, being not unusual from any superior; but when they did recognize Him, they would feel it sweetly like Himself.
have ye any meat?--provisions, supplies, meaning fish.
They answered . . . No--This was in His wonted style, making them tell their case, and so the better prepare them for what was coming.
21:621:6: Ասէ ցնոսա. Արկէ՛ք յաջակողմն նաւին զուռկանդ՝ եւ գտանիցէ՛ք։ Արկին՝ եւ ո՛չ կարէին ձգել ՚ի բազմութենէ անտի ձկանցն[2054]։ [2054] Ոսկան. Ասէ ցնոսա Յիսուս. Ար՛՛։ Ոմանք. Յաջակողմ. կամ՝ յաջոյ կողմ նաւիդ զուռկանն. կամ՝ զուռկանսդ... ՚ի բազմութենէ ձկանցն։
6. Նրանց ասաց. «Ուռկանը գցեցէ՛ք նաւակի աջ կողմը եւ կը գտնէք»: Գցեցին. եւ ձկների բազմութիւնից չէին կարողանում այն դուրս քաշել:
6 Եւ ըսաւ անոնց. «Ուռկանը նաւին աջ կողմը ձգեցէք ու պիտի գտնէք»։ Երբ ձգեցին, ձուկերուն շատութենէն՝ չէին կրնար զանիկա քաշել։
Ասէ ցնոսա. Արկէք յաջակողմն նաւին զուռկանդ եւ գտանիցէք: Արկին, եւ ոչ կարէին ձգել ի բազմութենէ անտի ձկանցն:

21:6: Ասէ ցնոսա. Արկէ՛ք յաջակողմն նաւին զուռկանդ՝ եւ գտանիցէ՛ք։ Արկին՝ եւ ո՛չ կարէին ձգել ՚ի բազմութենէ անտի ձկանցն[2054]։
[2054] Ոսկան. Ասէ ցնոսա Յիսուս. Ար՛՛։ Ոմանք. Յաջակողմ. կամ՝ յաջոյ կողմ նաւիդ զուռկանն. կամ՝ զուռկանսդ... ՚ի բազմութենէ ձկանցն։
6. Նրանց ասաց. «Ուռկանը գցեցէ՛ք նաւակի աջ կողմը եւ կը գտնէք»: Գցեցին. եւ ձկների բազմութիւնից չէին կարողանում այն դուրս քաշել:
6 Եւ ըսաւ անոնց. «Ուռկանը նաւին աջ կողմը ձգեցէք ու պիտի գտնէք»։ Երբ ձգեցին, ձուկերուն շատութենէն՝ չէին կրնար զանիկա քաշել։
zohrab-1805▾ eastern-1994▾ western am▾
21:66: Он же сказал им: закиньте сеть по правую сторону лодки, и поймаете. Они закинули, и уже не могли вытащить [сети] от множества рыбы.
21:6  ὁ δὲ εἶπεν αὐτοῖς, βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. ἔβαλον οὗν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν ἰχθύων.
21:6. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Βάλετε (Ye-should-have-had-casted) εἰς (into) τὰ (to-the-ones) δεξιὰ ( to-right-belonged ) μέρη (to-portions) τοῦ (of-the-one) πλοίου (of-a-floatlet) τὸ (to-the-one) δίκτυον, (to-a-net,"καὶ (and) εὑρήσετε. (ye-shall-find) ἔβαλον (They-had-casted) οὖν, (accordingly,"καὶ (and) οὐκέτι (not-if-to-a-one) αὐτὸ (to-it) ἑλκύσαι (to-have-hauled) ἴσχυον (they-were-force-holding) ἀπὸ (off) τοῦ (of-the-one) πλήθους (of-a-repletion) τῶν (of-the-ones) ἰχθύων. (of-fishes)
21:6. dixit eis mittite in dexteram navigii rete et invenietis miserunt ergo et iam non valebant illud trahere a multitudine pisciumHe saith to them: Cast the net on the right side of the ship; and you shall find. They cast therefore: and now they were not able to draw it, for the multitude of fishes.
6. And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
21:6. He said to them, “Cast the net to the right side of the ship, and you will find some.” Therefore, they cast it out, and then they were not able to draw it in, because of the multitude of fish.
21:6. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes:

6: Он же сказал им: закиньте сеть по правую сторону лодки, и поймаете. Они закинули, и уже не могли вытащить [сети] от множества рыбы.
21:6  ὁ δὲ εἶπεν αὐτοῖς, βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. ἔβαλον οὗν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν ἰχθύων.
21:6. dixit eis mittite in dexteram navigii rete et invenietis miserunt ergo et iam non valebant illud trahere a multitudine piscium
He saith to them: Cast the net on the right side of the ship; and you shall find. They cast therefore: and now they were not able to draw it, for the multitude of fishes.
21:6. He said to them, “Cast the net to the right side of the ship, and you will find some.” Therefore, they cast it out, and then they were not able to draw it in, because of the multitude of fish.
21:6. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Господь дает тогда им совет еще раз забросить сеть и именно по правую сторону лодки - тогда они поймают. Полагая, что перед ними стоит человек опытный в рыбной ловле, ученики следуют его совету и захватывают сетью огромное количество рыбы.
Adam Clarke: Commentary on the Bible - 1831
21:6: And ye shall find - The Ethiopic, three copies of the Itala, and St. Cyril, add, They said therefore unto him, we have labored all the night and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from Luk 5:5.
For the multitude of fishes - This was intended as an emblem of the immense number of souls which should be converted to God by their ministry; according to the promise of Christ, Mat 4:19.
Albert Barnes: Notes on the Bible - 1834
21:6: On the right side - Why the right side is mentioned is not known. Grotius supposes that it was the side nearest the shore, where there was less probability of taking fish. It does not appear that they yet recognized the Lord Jesus, but from some cause they had sufficient confidence in him to make another trial. Perhaps they judged that he was one skilled in that employment, and knew where there was the greatest probability of success.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: Cast: Mat 7:27; Luk 5:4-7
They cast: Joh 2:5; Psa 8:8; Heb 2:6-9
the multitude: Act 2:41, Act 4:4
John Gill
21:6 And he said unto them,.... Willing to make himself known by a miracle, since they knew him not by his person, nor voice:
cast the net on the right side of the ship, and ye shall find; that is, a large multitude of fish, as they did. The ship was an emblem of the church in its present afflicted state; the right side of it points to the elect, and where they are to be found in this world; the casting of the net signifies the preaching of the Gospel; the promise of finding fish, the assurance Christ gives of the success of his word, which he owns and blesses for the conversion of elect sinners:
they cast therefore; the net, willing to try what success they might have at the instance of this person, whom they knew not. The Ethiopic version reads the passage thus, "and they said unto him, we have laboured all night, and have found nothing, but at thy word we will let down"; which seems to be taken out of Lk 5:5. However, they obeyed his orders and directions, as the faithful ministers of the Gospel do, and should, and, succeeded.
And now they were not able to draw it for the multitude of fishes. The Syriac adds, "which it held"; being in number, as in Jn 21:11 an hundred and fifty, and three great fishes; which was an emblem and presage of that large number of souls both among the Jews and Gentiles, which they should be instrumental in bringing to Christ, through the preaching of the Gospel.
John Wesley
21:6 They were not able to draw it for the multitude of fishes - This was not only a demonstration of the power of our Lord, but a kind supply for them and their families, and such as might be of service to them, when they waited afterward in Jerusalem. It was likewise an emblem of the great success which should attend them as fishers of men.
Robert Jamieson, A. R. Fausset and David Brown
21:6 he said unto them, Cast the net on the right side of the ship--no doubt, by this very specific direction, intending to reveal to them His knowledge of the deep and power over it.
21:721:7: Ասէ աշակերտն այն զոր սիրէրն Յիսուս՝ ցՊե՛տրոս. Տէ՛ր է այն։ Սի՛մովն Պե՛տրոս իբրեւ լուաւ թէ Տէ՛ր է, արկաւ զիւրեւ՛ ըզսփածանելին՝ քանզի մե՛րկ էր, եւ ընկէ՛ց զինքն ՚ի ծովն[2055]։ [2055] Ոմանք. Արկ զիւրեաւ զսփածանելին։
7. Այն աշակերտը, որին Յիսուս սիրում էր, Պետրոսին ասաց՝ Տէրն է: Երբ Սիմոն Պետրոսը լսեց, թէ Տէրն է, հագուստը վրան գցեց, քանի որ մերկ էր, եւ իրեն նետեց ծովի մէջ:
7 Այն ատեն այն աշակերտը որ Յիսուսին սիրելի էր ըսաւ Պետրոսին. «Անիկա Տէրն է»։ Իսկ Սիմոն Պետրոս, երբ լսեց թէ Տէրն է, վերարկուն վրան առաւ, վասն զի մերկ էր ու ծովը նետուեցաւ։
Ասէ աշակերտն այն զոր սիրէրն Յիսուս` ցՊետրոս. Տէր է այն: Սիմովն Պետրոս իբրեւ լուաւ թէ Տէր է, արկաւ զիւրեւ զսփածանելին, քանզի մերկ էր, եւ ընկէց զինքն ի ծովն:

21:7: Ասէ աշակերտն այն զոր սիրէրն Յիսուս՝ ցՊե՛տրոս. Տէ՛ր է այն։ Սի՛մովն Պե՛տրոս իբրեւ լուաւ թէ Տէ՛ր է, արկաւ զիւրեւ՛ ըզսփածանելին՝ քանզի մե՛րկ էր, եւ ընկէ՛ց զինքն ՚ի ծովն[2055]։
[2055] Ոմանք. Արկ զիւրեաւ զսփածանելին։
7. Այն աշակերտը, որին Յիսուս սիրում էր, Պետրոսին ասաց՝ Տէրն է: Երբ Սիմոն Պետրոսը լսեց, թէ Տէրն է, հագուստը վրան գցեց, քանի որ մերկ էր, եւ իրեն նետեց ծովի մէջ:
7 Այն ատեն այն աշակերտը որ Յիսուսին սիրելի էր ըսաւ Պետրոսին. «Անիկա Տէրն է»։ Իսկ Սիմոն Պետրոս, երբ լսեց թէ Տէրն է, վերարկուն վրան առաւ, վասն զի մերկ էր ու ծովը նետուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: Тогда ученик, которого любил Иисус, говорит Петру: это Господь. Симон же Петр, услышав, что это Господь, опоясался одеждою, --ибо он был наг, --и бросился в море.
21:7  λέγει οὗν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ ἰησοῦς τῶ πέτρῳ, ὁ κύριός ἐστιν. σίμων οὗν πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν·
21:7. λέγει (It-fortheth) οὖν (accordingly,"ὁ (the-one) μαθητὴς (a-learner) ἐκεῖνος (the-one-thither) ὃν (to-which) ἠγάπα (it-was-excessing-off-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Ὁ (The-one) κύριός (Authority-belonged) ἐστιν. (it-be) Σίμων (A-Simon) οὖν (accordingly) Πέτρος, (a-Petros,"ἀκούσας (having-heard) ὅτι (to-which-a-one) ὁ (the-one) κύριός (Authority-belonged) ἐστιν, (it-be,"τὸν (to-the-one) ἐπενδύτην (to-a-sinker-in-upon) διεζώσατο , ( it-en-girded-through ,"ἦν (it-was) γὰρ (therefore) γυμνός, (stripped,"καὶ (and) ἔβαλεν (it-had-casted) ἑαυτὸν (to-self) εἰς (into) τὴν (to-the-one) θάλασσαν: (to-a-sea)
21:7. dicit ergo discipulus ille quem diligebat Iesus Petro Dominus est Simon Petrus cum audisset quia Dominus est tunicam succinxit se erat enim nudus et misit se in mareThat disciple therefore whom Jesus loved said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him (for he was naked) and cast himself into the sea.
7. That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him ( for he was naked), and cast himself into the sea.
21:7. Therefore, the disciple whom Jesus loved said to Peter, “It is the Lord.” Simon Peter, when he had heard that it was the Lord, wrapped his tunic around himself, (for he was naked) and he cast himself into the sea.
21:7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher’s coat [unto him], (for he was naked,) and did cast himself into the sea.
Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher' s coat [unto him], ( for he was naked,) and did cast himself into the sea:

7: Тогда ученик, которого любил Иисус, говорит Петру: это Господь. Симон же Петр, услышав, что это Господь, опоясался одеждою, --ибо он был наг, --и бросился в море.
21:7  λέγει οὗν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ ἰησοῦς τῶ πέτρῳ, ὁ κύριός ἐστιν. σίμων οὗν πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν·
21:7. dicit ergo discipulus ille quem diligebat Iesus Petro Dominus est Simon Petrus cum audisset quia Dominus est tunicam succinxit se erat enim nudus et misit se in mare
That disciple therefore whom Jesus loved said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him (for he was naked) and cast himself into the sea.
21:7. Therefore, the disciple whom Jesus loved said to Peter, “It is the Lord.” Simon Peter, when he had heard that it was the Lord, wrapped his tunic around himself, (for he was naked) and he cast himself into the sea.
21:7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher’s coat [unto him], (for he was naked,) and did cast himself into the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: - 8: Видя необычайно быстрое исполнение слов незнакомца, Иоанн первый признал в этом незнакомце снова явившегося Господа. Притом ему мог прийти на память другой подобный случай (Лк. 5:1-11). Но тогда как сам Иоанн остался с другими учениками, чтобы помочь им управиться с таким богатым уловом, Петр, всегда стремительный в своей любви ко Христу, вылезает из лодки, чтобы доплыть поскорее до берега и прийти к Иисусу. Так как он ловил рыбу в одной рубашке, то, из уважения к Господу, он надел при этом на себя нечто вроде короткой блузы, какую носили сирийские и финикийские рыбаки (Феофил.) и крепко подпоясался поясом (нагим же он назван именно потому, что был в одной рубашке или хитоне).

(200: локтей - о локте см. Мф. 6:22).
Adam Clarke: Commentary on the Bible - 1831
21:7: His fisher's coat - Or, his upper coat. Επενδυτην, from επι, upon, and ενδυω, I clothe; something analagous to what we term a great coat or surtout.
He was naked - He was only in his vest. Γυμνος, naked, is often used to signify the absence of this upper garment only. In Sa1 19:24, when Saul had put off his ἱματια, upper garments, he is said to have been γυμνος, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in Sa2 6:14, Sa2 6:20. To which may be added what we read in the Sept. Job 22:6, Thou hast taken away the covering of the naked; αμφιασιν γυμνων, the plaid or blanket in which they wrapped themselves, and besides which they had none other. In this sense it is that Virgil says, Geor. i. 299: Nudus ara, sere nudus, i.e. strip off your upper garments, and work till you sweat. See more examples in Bp. Pearce.
Cast himself into the sea - It is likely that they were in very shallow water; and, as they were only two hundred cubits from the land, (about one hundred and thirty-two English yards), it is possible that Peter only stepped into the water that he might assist them to draw the boat to land, which was now heavily laden. It is not likely that he went into the water in order to swim ashore; had he intended this, it is not to be supposed that he would have put his great coat on, which must have been an essential hinderance to him in getting to shore.
Albert Barnes: Notes on the Bible - 1834
21:7: Therefore that disciple whom Jesus loved - John, Joh 13:23.
It is the Lord - He was convinced, perhaps, by the apparent miracle, and by looking more attentively on the person of one who had been the means of such unexpected and remarkable success.
His fisher's coat - His upper or outer garment or tunic, in distinction from the inner garment or tunic which was worn next the skin. In the case of Peter it may have been made of coarse materials such as fishermen commonly wore, or such as Peter usually wore when he was engaged in this employment. Such garments are common with men of this occupation. This outer garment he probably had laid aside.
He was naked - He was undressed, with nothing on but the undergarment or tunic. The word does not require us to suppose a greater degree of nakedness than this. See the Mar 14:51 note; also Sa1 19:24 note.
Did cast himself into the sea - With characteristic ardor, desirous of meeting again his Lord, and showing his affection for him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: that disciple: Joh 21:20, Joh 21:24, Joh 13:23, Joh 19:26, Joh 20:2
It is: Joh 20:20, Joh 20:28; Psa 118:23; Mar 11:3; Luk 2:11; Act 2:36, Act 10:36; Co1 15:47; Jam 2:1
when: Sol 8:7; Mat 14:28, Mat 14:29; Luk 7:47; Co2 5:14
fisher's coat: Or, upper coat, great coat, or, surtout, επενδυτην [Strong's G1903], from επι [Strong's G1909], upon, and ενδυω [Strong's G1746], I clothe.
naked: That is, he was only in his vest, or under garment; for γυμνος [Strong's G1131], naked, like the Hebrew arom is frequently applied to one who has merely laid aside his outer garment. See note on Sa1 19:24, and see note on Sa2 6:20. To which may be added what we read in the LXX, Job 22:6, "Thou has taken away the covering of the naked," αμφιαιν γυμνων, the plaid, or blanket, in which they wrapped themselves, and besides they had no other. In this sense Virgil says, Nudus ara, sere nudus "plough naked, and sow naked," i. e., strip off your upper garments.
Geneva 1599
21:7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher's (a) coat [unto him], (for he was naked,) and did cast himself into the sea.
(a) It was a linen garment which prevented him from swimming freely.
John Gill
21:7 Therefore that disciple whom Jesus loved,.... Which was John the Evangelist and Apostle, the writer of this Gospel:
saith unto Peter, it is the Lord; which two disciples were very intimate with each other, and communicated their thoughts freely to one another. John knew that it was the Lord, either by some special revelation, or from the multitude of fishes which were taken, and which showed a divine hand and power to be concerned. So faithful ministers of the Gospel know when Christ is with them, by his power attending their ministrations to the conversion of souls. The Cambridge copy of Beza's reads, "our Lord"; as do the Syriac, Persic, and Ethiopic versions; and it is reasonable to think, John speaking to a fellow disciple, who had equal interest in him with himself, might so say.
Now when Simon heard that it was the Lord; faith came by hearing, he was immediately convinced, and thoroughly satisfied, having received the hint upon a reflection on the surprising capture of the fishes, that it must be the Lord:
he girt his fisher's coat unto him. The Greek word here used, is manifestly the of the Hebrews; and which, the Jewish writers say (b), was a strait garment, which a man put on next his flesh to dry up the sweat; and a very proper one for Peter, who had been toiling all night, and very fit for him to swim in; and, by what follows, appears to be put on him next his flesh: for he was naked; for to suppose him entirely naked, whilst fishing, being only in company with men, and those parts of nature having a covering, which always require one, was not at all indecent and unbecoming:
and did cast himself into the sea; the Syriac adds, "that he might come to Christ"; and the Persic, "and he came to Christ"; showing his great love and eagerness to be with him; and, as fearless of danger, risks all to be with Christ; his love being such, that many waters could not quench, nor floods drown.
(b) Maimon. & Bartenora in Misn. Sabbat, c. 10. sect. 3.
John Wesley
21:7 Peter girt on his upper coat (for he was stript of it before) - Reverencing the presence of his Lord: and threw himself into the sea - To swim to him immediately. The love of Christ draws men through fire and water.
Robert Jamieson, A. R. Fausset and David Brown
21:7 that disciple whom Jesus loved, said, It is the Lord--again having the advantage of his brother in quickness of recognition (see on Jn 20:8), to be followed by an alacrity in Peter all his own.
he was naked--his vest only on, worn next the body.
cast himself into the sea--the shallow part, not more than a hundred yards from the water's edge (Jn 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.
21:821:8: Եւ այլ աշակերտքն նաւաւն իսկ գային, քանզի չէին հեռի ՚ի ցամաքէն. այլ իբրեւ երկերի՛ւր կանգնաւ, քարշէի՛ն զգործիսն հանդերձ ձկամբն[2056]։ [2056] Ոմանք. Զգործին հանդերձ ձկամբքն։
8. Միւս աշակերտներն էլ նաւակով եկան. եւ քանի որ ցամաքից հեռու չէին, այլ երկու հարիւր կանգունի չափ միայն, քաշում էին ուռկանը ձկներով հանդերձ:
8 Միւս աշակերտները նաւակով եկան, վասն զի ցամաքէն հեռու չէին, միայն երկու հարիւր կանգունի չափ, եւ ուռկանը ձուկերովը քաշեցին։
Եւ այլ աշակերտքն նաւաւն իսկ գային, քանզի չէին հեռի ի ցամաքէն, այլ իբրեւ երկերիւր կանգնաւ, քարշէին զգործին հանդերձ ձկամբքն:

21:8: Եւ այլ աշակերտքն նաւաւն իսկ գային, քանզի չէին հեռի ՚ի ցամաքէն. այլ իբրեւ երկերի՛ւր կանգնաւ, քարշէի՛ն զգործիսն հանդերձ ձկամբն[2056]։
[2056] Ոմանք. Զգործին հանդերձ ձկամբքն։
8. Միւս աշակերտներն էլ նաւակով եկան. եւ քանի որ ցամաքից հեռու չէին, այլ երկու հարիւր կանգունի չափ միայն, քաշում էին ուռկանը ձկներով հանդերձ:
8 Միւս աշակերտները նաւակով եկան, վասն զի ցամաքէն հեռու չէին, միայն երկու հարիւր կանգունի չափ, եւ ուռկանը ձուկերովը քաշեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:88: А другие ученики приплыли в лодке, --ибо недалеко были от земли, локтей около двухсот, --таща сеть с рыбою.
21:8  οἱ δὲ ἄλλοι μαθηταὶ τῶ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων.
21:8. οἱ (the-ones) δὲ (moreover) ἄλλοι ( other ) μαθηταὶ (learners) τῷ (unto-the-one) πλοιαρίῳ (unto-a-floatling) ἦλθον, (they-had-came,"οὐ (not) γὰρ (therefore) ἦσαν (they-were) μακρὰν (to-lengthed) ἀπὸ (off) τῆς (of-the-one) γῆς (of-a-soil,"ἀλλὰ (other) ὡς (as) ἀπὸ (off) πηχῶν (of-forearms) διακοσίων , ( of-two-hundred ," σύροντες ( dragging ) τὸ (to-the-one) δίκτυον (to-a-net) τῶν (of-the-ones) ἰχθύων. (of-fishes)
21:8. alii autem discipuli navigio venerunt non enim longe erant a terra sed quasi a cubitis ducentis trahentes rete pisciumBut the other disciples came in the ship (for they were not far from the land, but as it were two hundred cubits) dragging the net with fishes.
8. But the other disciples came in the little boat ( for they were not far from the land, but about two hundred cubits off), dragging the net of fishes.
21:8. Then the other disciples arrived in a boat, (for they were not far from the land, only about two hundred cubits) dragging the net with the fish.
21:8. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
And the other disciples came in a little ship; ( for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes:

8: А другие ученики приплыли в лодке, --ибо недалеко были от земли, локтей около двухсот, --таща сеть с рыбою.
21:8  οἱ δὲ ἄλλοι μαθηταὶ τῶ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων.
21:8. alii autem discipuli navigio venerunt non enim longe erant a terra sed quasi a cubitis ducentis trahentes rete piscium
But the other disciples came in the ship (for they were not far from the land, but as it were two hundred cubits) dragging the net with fishes.
21:8. Then the other disciples arrived in a boat, (for they were not far from the land, only about two hundred cubits) dragging the net with the fish.
21:8. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
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Adam Clarke: Commentary on the Bible - 1831
21:8: Dragging the net - It is probable that this was that species of fishing in which the net was stretched from the shore out into the sea; the persons who were in the boat, and who shot the net, fetched a compass, and bringing in a hawser, which was attached to the other end of the net, those who were on shore helped them to drag it in. As the net was sunk with weights to the bottom, and the top floated on the water by corks, or pieces of light wood, all the fish that happened to come within the compass of the net were of course dragged to shore. The sovereign power of Christ had in this case miraculously collected the fish to that part where he ordered the disciples to cast the net.
Albert Barnes: Notes on the Bible - 1834
21:8: Two hundred cubits - About 350 feet, or a little more than 20 rods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: cubits: Deu 3:11
John Gill
21:8 And the other disciples came in a little ship,.... The same that they were fishing in, in which they came to Christ as soon as they could, not choosing to expose themselves, as Peter did; nor was it proper that they should leave the ship, and, as it was, might have hands few enough to bring ship and net, so full of fish, safe to shore; and the rather, they did not think fit to do as he did,
for they were not far from land, but, as it were, two hundred cubits; which was about an hundred yards:
dragging the net with fishes: towing the net full of fishes all along in the water, till they came to land; an emblem of laborious Gospel ministers, who being once embarked in the work of the ministry, continue in it to the end, notwithstanding all toil, labour, and difficulties that attend them; and will at last bring the souls with them they have been made useful to, with great satisfaction and joy, to their dear Lord and master.
Robert Jamieson, A. R. Fausset and David Brown
21:8 the other disciples came in a little ship--by ship.
21:921:9: Իբրեւ ելին ՚ի ցամաք, տեսանեն կրակե՛տղ կայծականց, եւ ձուկն մի ՚ի վերայ, եւ հա՛ց[2057]։ [2057] Ոմանք. Տեսին. կամ՝ տեսանէին կրակետղ։
9. Երբ ցամաք ելան, տեսան վառուած ածուխի մի կրակատեղ՝ մի ձուկ նրա վրայ եւ հաց:
9 Երբ ցամաքը ելան, հոն վառուած կրակ տեսան, վրան ձուկ դրուած եւ հաց։
Իբրեւ ելին ի ցամաք, տեսանեն կրակետղ կայծականց եւ ձուկն մի ի վերայ եւ հաց:

21:9: Իբրեւ ելին ՚ի ցամաք, տեսանեն կրակե՛տղ կայծականց, եւ ձուկն մի ՚ի վերայ, եւ հա՛ց[2057]։
[2057] Ոմանք. Տեսին. կամ՝ տեսանէին կրակետղ։
9. Երբ ցամաք ելան, տեսան վառուած ածուխի մի կրակատեղ՝ մի ձուկ նրա վրայ եւ հաց:
9 Երբ ցամաքը ելան, հոն վառուած կրակ տեսան, վրան ձուկ դրուած եւ հաց։
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21:99: Когда же вышли на землю, видят разложенный огонь и на нем лежащую рыбу и хлеб.
21:9  ὡς οὗν ἀπέβησαν εἰς τὴν γῆν βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον.
21:9. Ὡς (As) οὖν (accordingly) ἀπέβησαν (they-had-stepped-off) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) βλέπουσιν (they-vieweth) ἀνθρακιὰν (to-an-anthraxing-unto) κειμένην ( to-situating ) καὶ (and) ὀψάριον (to-a-roastling) ἐπικείμενον ( to-situating-upon ) καὶ (and) ἄρτον. (to-a-loaf)
21:9. ut ergo descenderunt in terram viderunt prunas positas et piscem superpositum et panemAs soon then as they came to land they saw hot coals lying, and a fish laid thereon, and bread.
9. So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread.
21:9. Then, when they climbed down to the land they saw burning coals prepared, and fish already placed above them, and bread.
21:9. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread:

9: Когда же вышли на землю, видят разложенный огонь и на нем лежащую рыбу и хлеб.
21:9  ὡς οὗν ἀπέβησαν εἰς τὴν γῆν βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον.
21:9. ut ergo descenderunt in terram viderunt prunas positas et piscem superpositum et panem
As soon then as they came to land they saw hot coals lying, and a fish laid thereon, and bread.
21:9. Then, when they climbed down to the land they saw burning coals prepared, and fish already placed above them, and bread.
21:9. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: - 11: Евангелист не говорит, чтобы Петр, поспевший к Иисусу, начал с Ним какую-нибудь беседу. Может быть, он сам и не посмел обратиться ко Христу с каким-нибудь вопросом и ждал, стоя у воды, когда подъедут другие апостолы. Господь же не начинал с Ним беседы. Когда все остальные ученики вышли на берег, то увидели, что на разложенном огне уже поджаривается рыба, а около огня лежит хлеб. Христос однако требует, чтобы они принесли и пойманной ими рыбы. Тогда Петр, как главный между рыбаками (ср. ст. 3), пошел или точнее, взошел, поднялся на берег повыше (anebh), он стоял у самой воды, как бы стесняясь приблизиться к месту, где стоял Христос, и вытащил сеть, которую привели к самому берегу его сотоварищи. Иоанн заметил, что всех рыб апостолы насчитали в сети 153: - это, очевидно, был улов необыкновенный. Кроме того, особенно удивило Иоанна то обстоятельство, что сеть не прорвалась от такой большой тяжести.
Adam Clarke: Commentary on the Bible - 1831
21:9: They saw a fire, etc. - This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new; besides, they had caught no fish, Joh 21:5, and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ.
Albert Barnes: Notes on the Bible - 1834
21:9: They saw a fire ... - We have no knowledge whence this was produced - whether it was, as Grotius supposes, by a miracle, or whether it was a place occupied by other fishermen, where they also might cook the fish which they had caught. As no miracle is mentioned, however, there is no reason for supposing that any existed in the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: they saw: Kg1 19:5, Kg1 19:6; Mat 4:11; Mar 8:3; Luk 12:29-31
John Gill
21:9 As soon then as they were come to land,.... As soon as they were come out of the ship, and safe on shore, not only Peter, but all the rest of the disciples:
they saw a fire of coals there: on the shore, to their great surprise:
and fish laid there; which could not be any that they had taken, for, as yet, the net was not drawn up, and the fish took out:
and bread; not upon the coals baking, but hard by, being ready prepared to eat with the fish, when sufficiently broiled. This was all of Christ's preparing, and a considerable proof of his deity; and a confirmation of that provision he will make for his ministering servants, whilst they are about his work, and in this world; and a representation of that spiritual and eternal refreshment they shall have with him in heaven to all eternity, when they have done their work.
Robert Jamieson, A. R. Fausset and David Brown
21:9 they saw--"see."
a fire of coals, and fish laid thereon, and bread--By comparing this with 3Kings 19:6, and similar passages, the unseen agency by which Jesus made this provision will appear evident.
21:1021:10: Ասէ ցնոսա Յիսուս. Բերէ՛ք ինձ ՚ի ձկանց այտի՝ զոր դուքդ կալարուք այժմիկ[2058]։ [2058] ՚Ի բազումս պակասի. Բերէ՛ք ինձ ՚ի ձկ՛՛։ Օրինակ մի. Զոր դուք ըմբռնեցէք այժմ։
10. Յիսուս նրանց ասաց. «Բերէ՛ք այն ձկներից, որ դուք հիմա որսացիք»:
10 Յիսուս ըսաւ անոնց. «Բերէք այդ ձուկերէն, որոնք դուք հիմա բռնեցիք»։
Ասէ ցնոսա Յիսուս. Բերէք ի ձկանց այտի զոր դուքդ կալարուք այժմիկ:

21:10: Ասէ ցնոսա Յիսուս. Բերէ՛ք ինձ ՚ի ձկանց այտի՝ զոր դուքդ կալարուք այժմիկ[2058]։
[2058] ՚Ի բազումս պակասի. Բերէ՛ք ինձ ՚ի ձկ՛՛։ Օրինակ մի. Զոր դուք ըմբռնեցէք այժմ։
10. Յիսուս նրանց ասաց. «Բերէ՛ք այն ձկներից, որ դուք հիմա որսացիք»:
10 Յիսուս ըսաւ անոնց. «Բերէք այդ ձուկերէն, որոնք դուք հիմա բռնեցիք»։
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21:1010: Иисус говорит им: принесите рыбы, которую вы теперь поймали.
21:10  λέγει αὐτοῖς ὁ ἰησοῦς, ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν.
21:10. λέγει (It-fortheth) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Ἐνέγκατε (Ye-should-have-beared) ἀπὸ (off) τῶν (of-the-ones) ὀψαρίων (of-roastlings) ὧν ( of-which ) ἐπιάσατε (ye-squeezed-to) νῦν. (now)
21:10. dicit eis Iesus adferte de piscibus quos prendidistis nuncJesus saith to them: Bring hither of the fishes which you have now caught.
10. Jesus saith unto them, Bring of the fish which ye have now taken.
21:10. Jesus said to them, “Bring some of the fish that you have just now caught.”
21:10. Jesus saith unto them, Bring of the fish which ye have now caught.
Jesus saith unto them, Bring of the fish which ye have now caught:

10: Иисус говорит им: принесите рыбы, которую вы теперь поймали.
21:10  λέγει αὐτοῖς ὁ ἰησοῦς, ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν.
21:10. dicit eis Iesus adferte de piscibus quos prendidistis nunc
Jesus saith to them: Bring hither of the fishes which you have now caught.
21:10. Jesus said to them, “Bring some of the fish that you have just now caught.”
21:10. Jesus saith unto them, Bring of the fish which ye have now caught.
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John Gill
21:10 Jesus saith unto them,.... The disciples:
bring of the fish which ye have now caught: for they might have caught some before, though so few and small, as scarcely to be reckoned any; nor were they bid to bring all they had taken, only some of them, to add to these Christ had prepared for them on land; they being both indeed of a miraculous production, and the effects of his divine power. Christ's view in ordering to bring some of them, and put to those that lay upon the coals, was partly that they might have enough to make a meal of for them all; and also, that they might have a more perfect knowledge of the miracle wrought, by seeing the number and largeness of the fishes, and by bringing the net full of them to shore unbroken; and may be an emblem of the bringing of souls to Christ by the ministry of the word, thereby adding to those that are already gathered.
Robert Jamieson, A. R. Fausset and David Brown
21:10 Jesus saith unto them, Bring of the fish ye have now caught--Observe the double supply thus provided--His and theirs. The meaning of this will perhaps appear presently.
21:1121:11: Եմուտ Սի՛մովն Պե՛տրոս, եւ ձգէ՛ր զգործին ՚ի ցամաք՝ լի՛ մեծամեծ ձկամբք, հարեւր եւ յիսուն եւ երիւք. եւ ա՛յնչափ ինչ կայր, եւ ո՛չ պատառեցաւ գործին[2059]։ [2059] Ոմանք. Եւ ձգէր զգործիսն... ձկամբ, հարիւր յիսուն եւ։
11. Սիմոն Պետրոսը նաւակ մտաւ եւ ցամաք քաշեց ուռկանը, որ լիքն էր հարիւր յիսուներեք մեծ-մեծ ձկներով: Թէեւ այնչափ բան կար, բայց ուռկանը չպատռուեց:
11 Սիմոն Պետրոս նաւը մտաւ* եւ ուռկանը ցամաք քաշեց, հարիւր յիսուներեք խոշոր ձուկերով լեցուն. թէեւ այնչափ շատ բան կար, բայց ուռկանը չպատռուեցաւ։ Յիսուս ըսաւ անոնց.
Եմուտ Սիմովն Պետրոս, եւ ձգէր զգործին ի ցամաք լի մեծամեծ ձկամբք հարեւր յիսուն եւ երիւք, եւ այնչափ ինչ կայր եւ ոչ պատառեցաւ գործին:

21:11: Եմուտ Սի՛մովն Պե՛տրոս, եւ ձգէ՛ր զգործին ՚ի ցամաք՝ լի՛ մեծամեծ ձկամբք, հարեւր եւ յիսուն եւ երիւք. եւ ա՛յնչափ ինչ կայր, եւ ո՛չ պատառեցաւ գործին[2059]։
[2059] Ոմանք. Եւ ձգէր զգործիսն... ձկամբ, հարիւր յիսուն եւ։
11. Սիմոն Պետրոսը նաւակ մտաւ եւ ցամաք քաշեց ուռկանը, որ լիքն էր հարիւր յիսուներեք մեծ-մեծ ձկներով: Թէեւ այնչափ բան կար, բայց ուռկանը չպատռուեց:
11 Սիմոն Պետրոս նաւը մտաւ* եւ ուռկանը ցամաք քաշեց, հարիւր յիսուներեք խոշոր ձուկերով լեցուն. թէեւ այնչափ շատ բան կար, բայց ուռկանը չպատռուեցաւ։ Յիսուս ըսաւ անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: Симон Петр пошел и вытащил на землю сеть, наполненную большими рыбами, [которых было] сто пятьдесят три; и при таком множестве не прорвалась сеть.
21:11  ἀνέβη οὗν σίμων πέτρος καὶ εἵλκυσεν τὸ δίκτυον εἰς τὴν γῆν μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον.
21:11. ἀνέβη (It-has-stepped-up) οὖν (accordingly,"Σίμων (a-Simon) Πέτρος (a-Petros,"καὶ (and) εἵλκυσεν (it-hauled) τὸ (to-the-one) δίκτυον (to-a-net) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) μεστὸν (to-sated) ἰχθύων (of-fishes) μεγάλων ( of-great ) ἑκατὸν (of-a-hundred) πεντήκοντα (of-fifty) τριῶν : ( of-three ) καὶ (and) τοσούτων (of-the-one-which-the-ones-these) ὄντων ( of-being ) οὐκ (not) ἐσχίσθη (it-was-severed-to) τὸ (the-one) δίκτυον. (a-net)
21:11. ascendit Simon Petrus et traxit rete in terram plenum magnis piscibus centum quinquaginta tribus et cum tanti essent non est scissum reteSimon Peter went up and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.
11. Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent.
21:11. Simon Peter climbed up and drew in the net to land: full of large fish, one hundred and fifty-three of them. And although there were so many, the net was not torn.
21:11. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken:

11: Симон Петр пошел и вытащил на землю сеть, наполненную большими рыбами, [которых было] сто пятьдесят три; и при таком множестве не прорвалась сеть.
21:11  ἀνέβη οὗν σίμων πέτρος καὶ εἵλκυσεν τὸ δίκτυον εἰς τὴν γῆν μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον.
21:11. ascendit Simon Petrus et traxit rete in terram plenum magnis piscibus centum quinquaginta tribus et cum tanti essent non est scissum rete
Simon Peter went up and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.
21:11. Simon Peter climbed up and drew in the net to land: full of large fish, one hundred and fifty-three of them. And although there were so many, the net was not torn.
21:11. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
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Albert Barnes: Notes on the Bible - 1834
21:11: An hundred and fifty and three - The number is mentioned because it seems to have been a very unusual draught, and it was particularly gratifying and striking to them after they had spent the whole night and had caught nothing. This convinced them that it was no other than the same Saviour who had so often worked wonders before them that was now with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: and for: Luk 5:6-8; Act 2:41
John Gill
21:11 Simon Peter went up,.... Either to the sea, that being higher than the land, or to the ship which lay by the shore: he went aboard it, and
drew the net to land full of great fishes; not alone, but others of the disciples with him; though he only is mentioned, being the leading person in this affair; an emblem of the whole number of God's elect being brought safe to shore, to Christ, and to heaven, through various tribulations and afflictions in the world, fitly signified by the waves of the sea. What mystery there may be in the number, I know not. The conjecture of Grotius, that it is a figure of the proselytes in the days of David and Solomon, seems to be without foundation; since they were not only so many thousands, but six hundred over. And as little to be regarded is the thought of others, that the larger number, one hundred, regards the converted among the Gentiles, and the lesser those among the Jews; much better is the observation of others, that it may design a collection, out of all sorts of people, to Christ, and his church.
And for all there were so many; in number, and these so large and big, and the weight of them so great. The Syriac reads "with all this weight", or "burden", and so the Persic; but the Arabic, "with such a number"; both ideas of number and weight are to be preserved, to make what follows the more observable:
yet was not the net broken; which must be ascribed to the divine power of Christ; and is an emblem of the power of God attending the Gospel to the regeneration, conversion, and salvation of his people, and of the great usefulness of it, however mean and despicable it may be in the eyes of men, and of its permanence and duration, until all the elect of God are gathered in by it.
Robert Jamieson, A. R. Fausset and David Brown
21:11 Peter went up--into the boat; went aboard.
and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken--The manifest reference here to the former miraculous draught (Lk 5:1-11) furnishes the key to this scene. There the draught was symbolical of the success of their future ministry: While "Peter and all that were with him were astonished at the draught of the fishes which they had taken, Jesus said unto him, Fear not, from henceforth thou shalt catch men." Nay, when first called, in the act of "casting their net into the sea, for they were fishers," the same symbolic reference was made to their secular occupation: "Follow Me, and I will make you fishers of men" (Mt 4:18-19). Here, then, if but the same symbolic reference be kept in view, the design of the whole scene will, we think, be clear. The multitude and the size of the fishes they caught symbolically foreshadowed the vast success of their now fast approaching ministry, and this only as a beginning of successive draughts, through the agency of a Christian ministry, till, "as the waters cover the sea, the earth should be full of the knowledge of the Lord." And whereas, at the first miraculous draught, the net "was breaking" through the weight of what it contained--expressive of the difficulty with which, after they had 'caught men,' they would be able to retain, or keep them from escaping back into the world--while here, "for all they were so many, yet was not the net broken," are we not reminded of such sayings as these (Jn 10:28): "I give unto My sheep eternal life, and they shall never perish, neither shall any pluck them out of My hand" [LUTHARDT]? But it is not through the agency of a Christian ministry that all true disciples are gathered. Jesus Himself, by unseen methods, gathers some, who afterwards are recognized by the constituted fishers of men, and mingle with the fruit of their labors. And are not these symbolized by that portion of our Galilean repast which the fishers found, in some unseen way, made ready to their hand?
21:1221:12: Ասէ ցնոսա Յիսուս. Եկայք ճաշեցէ՛ք։ Եւ ո՛չ ոք յաշակերտացն իշխէր հարցանել՝ թէ դու ո՛վ ես, զի գիտէին թէ Տէրն է[2060]։ [2060] Ոմանք. Եկա՛յք ճաշակեցէք... դու ո՞ ես։
12. Յիսուս նրանց ասաց՝ եկէք ճաշեցէ՛ք: Եւ աշակերտներից ոչ ոք չէր համարձակւում հարցնել, թէ՝ դու ո՞վ ես, որովհետեւ գիտէին, որ Տէրն է:
12 «Եկէ՛ք, ճաշ ըրէք»։ Աշակերտներէն մէ՛կն ալ չէր համարձակեր անոր հարցնել. «Դուն ո՞վ ես». վասն զի գիտէին թէ Տէրն է։
Ասէ ցնոսա Յիսուս. Եկայք ճաշեցէք: Եւ ոչ ոք յաշակերտացն իշխէր հարցանել թէ` Դու ո՞վ ես, զի գիտէին թէ Տէրն է:

21:12: Ասէ ցնոսա Յիսուս. Եկայք ճաշեցէ՛ք։ Եւ ո՛չ ոք յաշակերտացն իշխէր հարցանել՝ թէ դու ո՛վ ես, զի գիտէին թէ Տէրն է[2060]։
[2060] Ոմանք. Եկա՛յք ճաշակեցէք... դու ո՞ ես։
12. Յիսուս նրանց ասաց՝ եկէք ճաշեցէ՛ք: Եւ աշակերտներից ոչ ոք չէր համարձակւում հարցնել, թէ՝ դու ո՞վ ես, որովհետեւ գիտէին, որ Տէրն է:
12 «Եկէ՛ք, ճաշ ըրէք»։ Աշակերտներէն մէ՛կն ալ չէր համարձակեր անոր հարցնել. «Դուն ո՞վ ես». վասն զի գիտէին թէ Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: Иисус говорит им: придите, обедайте. Из учеников же никто не смел спросить Его: кто Ты?, зная, что это Господь.
21:12  λέγει αὐτοῖς ὁ ἰησοῦς, δεῦτε ἀριστήσατε. οὐδεὶς δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν, σὺ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν.
21:12. λέγει (It-fortheth) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Δεῦτε (Ye-should-hitherto,"ἀριστήσατε. (ye-should-have-dined-unto) οὐδεὶς (Not-moreover-one) ἐτόλμα (it-was-venturing-unto) τῶν (of-the-ones) μαθητῶν (of-learners) ἐξετάσαι (to-have-out-tested-to) αὐτόν (to-it,"Σὺ (Thou) τίς (what-one) εἶ; (thou-be?" εἰδότες ( Having-had-come-to-see ) ὅτι (to-which-a-one) ὁ (the-one) κύριός (Authority-belonged) ἐστιν. (it-be)
21:12. dicit eis Iesus venite prandete et nemo audebat discentium interrogare eum tu quis es scientes quia Dominus essetJesus saith to them: Come and dine. And none of them who were at meat, durst ask him: Who art thou? Knowing that it was the Lord.
12. Jesus saith unto them, Come break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord.
21:12. Jesus said to them, “Approach and dine.” And not one of them sitting down to eat dared to ask him, “Who are you?” For they knew that it was the Lord.
21:12. Jesus saith unto them, Come [and] dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
Jesus saith unto them, Come [and] dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord:

12: Иисус говорит им: придите, обедайте. Из учеников же никто не смел спросить Его: кто Ты?, зная, что это Господь.
21:12  λέγει αὐτοῖς ὁ ἰησοῦς, δεῦτε ἀριστήσατε. οὐδεὶς δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν, σὺ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν.
21:12. dicit eis Iesus venite prandete et nemo audebat discentium interrogare eum tu quis es scientes quia Dominus esset
Jesus saith to them: Come and dine. And none of them who were at meat, durst ask him: Who art thou? Knowing that it was the Lord.
21:12. Jesus said to them, “Approach and dine.” And not one of them sitting down to eat dared to ask him, “Who are you?” For they knew that it was the Lord.
21:12. Jesus saith unto them, Come [and] dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: - 14: Благоговейный страх не позволял ученикам самим начать беседу со Христом, когда Он пригласил их обедать. Господь при этом ничего не сказал ученикам о цели Своего явления, но те и без особых объяснений должны были понять смысл всего происшедшего. Чудесный улов рыбы предуказывал им на тот успех, какой они будут иметь в деле привлечения ко Христу душ человеческих, если только во всем будут следовать указаниям Христа. Обед, к которому пригласил их Христос, обозначал, во-первых, восстановление тесных дружеских отношений между ними и Христом, а, во-вторых, служил ручательством за то, что, в то время когда они будут заняты делом проповеди, Господь позаботится об удовлетворении их земных нужд.
Adam Clarke: Commentary on the Bible - 1831
21:12: Come and dine - Δευτε αριϚησατε. Though this is the literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning, Joh 21:4; but Kypke has largely shown that the original word is used by Homer, Xenophon, and Plutarch, to signify breakfast, or any early meal, as well as what we term dinner. It might perhaps appear singular, otherwise it would be as agreeable to the use of the Greek word, to have translated it, come and breakfast.
Durst ask him - Ever since the confession of Thomas, a proper awe of the Deity of Christ had possessed their minds.
Albert Barnes: Notes on the Bible - 1834
21:12: Come and dine - The word in the original means the meal which is taken in the morning, or breakfast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: Come: Act 10:41
dine: The word αρισταν [Strong's G712], like prandere was used for any meat taken before the coena or supper.
durst: Joh 4:27, Joh 16:19; Gen 32:29, Gen 32:30; Mar 9:32; Luk 9:45
John Gill
21:12 Jesus saith unto them, come and dine,.... One would think it should rather have been said, come and take a breakfast than a dinner, since it was so early in the morning: but Grotius has observed, out of Homer, that is used for food taken in a morning; so that it may signify here, not what we properly call dining, but eating a morning's meal; and may be an emblem of that spiritual refreshment believers enjoy with Christ in his house and ordinances now, and of those everlasting pleasures they will partake with him in the resurrection morn: and it is to be observed, that he does not say go and dine, but come and dine; that is, along with himself: he does not send his disciples elsewhere for food, but invites them to come to him, to hear his word, which is food for faith, to wait in his house, where plenty of provision is made, and to attend on his ordinances, and in all to feed upon himself, and to feed with him; to all which they are heartily welcome.
And none of the disciples durst ask him, who art thou? knowing that it was the Lord: to ask such a question was altogether unnecessary, and would have been impertinent, and they might justly have been upbraided and rebuked for it: it would have looked like insolence, or unbelief, or both, and that greatly aggravated, when it was so clear a case that it was the Lord; who might be known by his voice and person, especially when they came near to him, and also by the miracles which he wrought: so at the last day, when every eye shall see him coming in the clouds of heaven, none will ask who he is; all will know him.
John Wesley
21:12 Come ye and dine - Our Lord needed not food. And none presumed - To ask a needless question.
Robert Jamieson, A. R. Fausset and David Brown
21:12 none . . . durst ask him, Who art thou, knowing it was the Lord--implying that they would have liked Him just to say, "It is I"; but having such convincing evidence they were afraid of being "upbraided for their unbelief and hardness of heart" if they ventured to put the question.
21:1321:13: Գայ Յիսուս՝ եւ առնու զհացն՝ եւ տա՛յ նոցա, նոյնպէս եւ զձո՛ւկնն[2061]։ [2061] Ոմանք. Նոյնպէս եւ զձկունսն։
13. Եկաւ Յիսուս, առաւ հացը եւ տուեց նրանց. նոյնպէս եւ ձուկը:
13 Այն ատեն Յիսուս եկաւ ու առաւ հացը եւ անոնց տուաւ, նոյնպէս ալ՝ ձուկը։
Գայ Յիսուս եւ առնու զհացն եւ տայ նոցա, նոյնպէս եւ զձուկնն:

21:13: Գայ Յիսուս՝ եւ առնու զհացն՝ եւ տա՛յ նոցա, նոյնպէս եւ զձո՛ւկնն[2061]։
[2061] Ոմանք. Նոյնպէս եւ զձկունսն։
13. Եկաւ Յիսուս, առաւ հացը եւ տուեց նրանց. նոյնպէս եւ ձուկը:
13 Այն ատեն Յիսուս եկաւ ու առաւ հացը եւ անոնց տուաւ, նոյնպէս ալ՝ ձուկը։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: Иисус приходит, берет хлеб и дает им, также и рыбу.
21:13  ἔρχεται ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως.
21:13. ἔρχεται ( It-cometh ,"Ἰησοῦς (an-Iesous,"καὶ (and) λαμβάνει (it-taketh) τὸν (to-the-one) ἄρτον (to-a-loaf) καὶ (and) δίδωσιν (it-giveth) αὐτοῖς, (unto-them,"καὶ (and) τὸ (to-the-one) ὀψάριον (to-a-roastling) ὁμοίως. (unto-along-belonged)
21:13. et venit Iesus et accepit panem et dat eis et piscem similiterAnd Jesus cometh and taketh bread and giveth them: and fish in like manner.
13. Jesus cometh, and taketh the bread, and giveth them, and the fish likewise.
21:13. And Jesus approached, and he took bread, and he gave it to them, and similarly with the fish.
21:13. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
Jesus then cometh, and taketh bread, and giveth them, and fish likewise:

13: Иисус приходит, берет хлеб и дает им, также и рыбу.
21:13  ἔρχεται ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως.
21:13. et venit Iesus et accepit panem et dat eis et piscem similiter
And Jesus cometh and taketh bread and giveth them: and fish in like manner.
21:13. And Jesus approached, and he took bread, and he gave it to them, and similarly with the fish.
21:13. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:13: And giveth them - Eating likewise with them, as Luke expressly says: Luk 24:43.
Albert Barnes: Notes on the Bible - 1834
21:13: Jesus then cometh, and taketh bread ... - It is not said that Jesus himself ate with them, but he gave them food. The design of this interview seems to have been to convince them that he had truly risen from the dead. Hence, he performed a miracle before they suspected that it was he, that there might be no room to say that they had ascribed to him the power of the miracle through friendship and collusion with him. The miracle was such as to satisfy them of its truth, and was, in accordance with all his works, not for mere display, but for utility. He remained with them, was with them at their meal, conversed with them, and thus convinced them that he was the same Friend who had died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Luk 24:42, Luk 24:43; Act 10:41
John Gill
21:13 Jesus then cometh and taketh bread,.... After they had taken the fish out of the net, and all was prepared for the meal, and the disciples were set down to eat, Christ came and took his place as the master of the feast, and head of the family; and taking up the bread, as was his usual method, he asked a blessing over it, and gave thanks for it. Beza's ancient copy, and one of Stephens's read, "and having given thanks he gave", &c. which is agreeably to his usual practice at meals.
And giveth them, and fish likewise; he distributed both bread and fish to his disciples. So, in a spiritual sense, he provides plentifully for his people; gives them to eat of the hidden manna, and tree of life, and leads to fountains of living waters; encourages them to eat and drink freely, what is of his own preparing, and at his own expense provided for them.
Robert Jamieson, A. R. Fausset and David Brown
21:13 Jesus . . . taketh bread--the bread.
and giveth them, and the fish likewise--(See on Lk 24:30).
21:1421:14: Զայս երիցս անգամ երեւեցաւ Յիսուս աշակերտացն՝ յարուցեա՛լ ՚ի մեռելոց[2062]։ [2062] Ոմանք. Աշակերտացն իւրոց, յարուցեալ։
14. Այս երրորդ անգամն էր, որ Յիսուս երեւաց իր աշակերտներին՝ մեռելներից յարութիւն առնելուց յետոյ:
14 Այս երրորդ անգամն էր, որ Յիսուս իր աշակերտներուն երեւցաւ՝ մեռելներէն յարութիւն առնելէն յետոյ։
Զայս երիցս անգամ երեւեցաւ Յիսուս աշակերտացն` յարուցեալ ի մեռելոց:

21:14: Զայս երիցս անգամ երեւեցաւ Յիսուս աշակերտացն՝ յարուցեա՛լ ՚ի մեռելոց[2062]։
[2062] Ոմանք. Աշակերտացն իւրոց, յարուցեալ։
14. Այս երրորդ անգամն էր, որ Յիսուս երեւաց իր աշակերտներին՝ մեռելներից յարութիւն առնելուց յետոյ:
14 Այս երրորդ անգամն էր, որ Յիսուս իր աշակերտներուն երեւցաւ՝ մեռելներէն յարութիւն առնելէն յետոյ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: Это уже в третий раз явился Иисус ученикам Своим по воскресении Своем из мертвых.
21:14  τοῦτο ἤδη τρίτον ἐφανερώθη ἰησοῦς τοῖς μαθηταῖς ἐγερθεὶς ἐκ νεκρῶν.
21:14. Τοῦτο (The-one-this) ἤδη (which-then) τρίτον (to-third) ἐφανερώθη (it-was-en-manifested) Ἰησοῦς (an-Iesous) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) ἐγερθεὶς (having-been-roused) ἐκ (out) νεκρῶν . ( of-en-deaded )
21:14. hoc iam tertio manifestatus est Iesus discipulis cum surrexisset a mortuisThis is now the third time that Jesus was manifested to his disciples, after he was risen from the dead.
14. This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead.
21:14. This was now the third time that Jesus was manifested to his disciples, after he had resurrected from the dead.
21:14. This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead:

14: Это уже в третий раз явился Иисус ученикам Своим по воскресении Своем из мертвых.
21:14  τοῦτο ἤδη τρίτον ἐφανερώθη ἰησοῦς τοῖς μαθηταῖς ἐγερθεὶς ἐκ νεκρῶν.
21:14. hoc iam tertio manifestatus est Iesus discipulis cum surrexisset a mortuis
This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead.
21:14. This was now the third time that Jesus was manifested to his disciples, after he had resurrected from the dead.
21:14. This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:14: This is now the third time - That is, this was the third time he appeared unto the apostles, when all or most of them were together. He appeared to ten of them, Joh 20:19; again to eleven of them, Joh 20:26; and at this time to seven of them, Joh 21:2. But, when the other evangelists are collated, we shall find that this was the seventh time in which he had manifested himself after he arose from the dead.
1st. He appeared to Mary of Magdala, Mar 16:9; Joh 20:15, Joh 20:16.
2ndly, To the holy women who came from the tomb. Mat 28:9.
3dly, To the two disciples who went to Emmaus, Luk 24:13, etc.
4thly, To St. Peter alone, Luk 24:34.
5thly, To the ten, in the absence of Thomas, Joh 20:19.
6thly, Eight days after to the eleven, Thomas being present; Joh 20:26.
7thly, To the seven, mentioned in Joh 21:2; which was between the eighth and fortieth day after his resurrection. Besides these seven appearances, he showed himself,
8thly, To the disciples on a certain mountain in Galilee, Mat 28:16.
If the appearance mentioned by St. Paul, Co1 15:6, to upwards of 500 brethren at once - if this be not the same with his appearance on a mountain in Galilee, it must be considered the ninth. According to the same apostle, he was seen of James, Co1 15:7, which may have been the tenth appearance. And, after this, to all the apostles, when, at Bethany, he ascended to heaven in their presence. See Mar 16:19, Mar 16:20; Luk 24:50-53; Act 1:3-12; Co1 15:7. This appears to have been the eleventh time in which he distinctly manifested himself after his resurrection. But there might have been many other manifestations, which the evangelists have not thought proper to enumerate, as not being connected with any thing of singular weight or importance.
Albert Barnes: Notes on the Bible - 1834
21:14: The third time - See the "Harmony of the Accounts of the Resurrection of Jesus."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: the third time: Or, as some read, the third day. On the day the Saviour rose he appeared five times; the second day was that day se'nnight; and this was the third day - or this was his third appearance to any considerable number of his disciples together. Though he had appeared to Mary, to the women, to the two disciples, to Cephas - yet he had but twice appeared to a company of them together. Joh 20:19, Joh 20:26
John Gill
21:14 This is now the third time,.... Or day of Christ's appearance to his disciples: he appeared to them first on the same day he rose, and then a second time eight days after, or that day a week later, and now at the sea of Tiberias; for within this compass of time he had made more appearances than three, though to particular persons, and not to such a number of the disciples as at these three times:
that Jesus showed himself to his disciples after that he was risen from the dead: and thus, as by the mouth of two or three witnesses, everything is established; so by these three principal appearances of Christ to his disciples, his resurrection from the dead was confirmed.
John Wesley
21:14 The third time - That he appeared to so many of the apostles together.
Robert Jamieson, A. R. Fausset and David Brown
21:14 This is the third time that Jesus showed himself--was manifested.
to his disciples--His assembled disciples; for if we reckon His appearances to individual disciples, they were more.
21:1521:15: Եւ իբրեւ ճաշեցին, ասէ ցՍի՛մովն Պե՛տրոս Յիսուս. Սի՛մովն Յովնանու, սիրե՞ս զիս առաւել քան զդոսա։ Ասէ ցնա. Ա՛յո Տէր, եւ դո՛ւ գիտես զի սիրեմ զքեզ։ Ասէ ցնա. Արածեա՛ զգառինս իմ։
15. Եւ երբ ճաշեցին, Յիսուս Սիմոն Պետրոսին ասաց. «Սիմո՛ն, որդի՛ Յովնանի, սիրո՞ւմ ես ինձ աւելի, քան դրանք»: Սա ասաց նրան. «Այո՛, Տէ՛ր, եւ դու գիտես, որ սիրում եմ քեզ»: Նրան ասաց՝ արածացրո՛ւ իմ գառներին:
15 Երբ ճաշը ըրին, Յիսուս ըսաւ Սիմոն Պետրոսին. «Սիմո՛ն, Յովնանին որդին, զիս ատոնցմէ աւելի կը սիրե՞ս»։ Անիկա ըսաւ անոր. «Այո՛, Տէ՛ր, դուն գիտես թէ քեզ կը սիրեմ»։ Ըսաւ անոր. «Արածէ՛ իմ գառնուկներս»։
Եւ իբրեւ ճաշեցին, ասէ ցՍիմովն Պետրոս Յիսուս. Սիմովն Յովնանու, սիրե՞ս զիս առաւել քան զդոսա: Ասէ ցնա. Այո, Տէր, եւ դու գիտես զի սիրեմ զքեզ: Ասէ ցնա. Արածեա զգառինս իմ:

21:15: Եւ իբրեւ ճաշեցին, ասէ ցՍի՛մովն Պե՛տրոս Յիսուս. Սի՛մովն Յովնանու, սիրե՞ս զիս առաւել քան զդոսա։ Ասէ ցնա. Ա՛յո Տէր, եւ դո՛ւ գիտես զի սիրեմ զքեզ։ Ասէ ցնա. Արածեա՛ զգառինս իմ։
15. Եւ երբ ճաշեցին, Յիսուս Սիմոն Պետրոսին ասաց. «Սիմո՛ն, որդի՛ Յովնանի, սիրո՞ւմ ես ինձ աւելի, քան դրանք»: Սա ասաց նրան. «Այո՛, Տէ՛ր, եւ դու գիտես, որ սիրում եմ քեզ»: Նրան ասաց՝ արածացրո՛ւ իմ գառներին:
15 Երբ ճաշը ըրին, Յիսուս ըսաւ Սիմոն Պետրոսին. «Սիմո՛ն, Յովնանին որդին, զիս ատոնցմէ աւելի կը սիրե՞ս»։ Անիկա ըսաւ անոր. «Այո՛, Տէ՛ր, դուն գիտես թէ քեզ կը սիրեմ»։ Ըսաւ անոր. «Արածէ՛ իմ գառնուկներս»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: Когда же они обедали, Иисус говорит Симону Петру: Симон Ионин! любишь ли ты Меня больше, нежели они? [Петр] говорит Ему: так, Господи! Ты знаешь, что я люблю Тебя. [Иисус] говорит ему: паси агнцев Моих.
21:15  ὅτε οὗν ἠρίστησαν λέγει τῶ σίμωνι πέτρῳ ὁ ἰησοῦς, σίμων ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῶ, ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῶ, βόσκε τὰ ἀρνία μου.
21:15. Ὅτε (Which-also) οὖν (accordingly) ἠρίστησαν (they-dined-unto) λέγει (it-fortheth) τῷ (unto-the-one) Σίμωνι (unto-a-Simon) Πέτρῳ (unto-a-Petros,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Σίμων (Simon) Ἰωάνου, (of-an-Ioanes,"ἀγαπᾷς (thou-excess-off-unto) με (to-me) πλέον (to-beyond) τούτων; (of-the-ones-these?"λέγει (It-fortheth) αὐτῷ (unto-it,"Ναί, (Yea) κύριε, (Authority-belonged,"σὺ (thou) οἶδας (thou-had-come-to-see) ὅτι (to-which-a-one) φιλῶ (I-care-unto) σε. (to-thee) λέγει (It-fortheth) αὐτῷ (unto-it,"Βόσκε (Thou-should-pasturage) τὰ (to-the-ones) ἀρνία (to-lamblets) μου. (of-me)
21:15. cum ergo prandissent dicit Simoni Petro Iesus Simon Iohannis diligis me plus his dicit ei etiam Domine tu scis quia amo te dicit ei pasce agnos meosWhen therefore they had dined, Jesus saith to Simon Peter: Simon, son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
15. So when they had broken their fast, Jesus saith to Simon Peter, Simon, of John, 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.
21:15. Then, when they had dined, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
21:15. 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.
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:

15: Когда же они обедали, Иисус говорит Симону Петру: Симон Ионин! любишь ли ты Меня больше, нежели они? [Петр] говорит Ему: так, Господи! Ты знаешь, что я люблю Тебя. [Иисус] говорит ему: паси агнцев Моих.
21:15  ὅτε οὗν ἠρίστησαν λέγει τῶ σίμωνι πέτρῳ ὁ ἰησοῦς, σίμων ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῶ, ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῶ, βόσκε τὰ ἀρνία μου.
21:15. cum ergo prandissent dicit Simoni Petro Iesus Simon Iohannis diligis me plus his dicit ei etiam Domine tu scis quia amo te dicit ei pasce agnos meos
When therefore they had dined, Jesus saith to Simon Peter: Simon, son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
21:15. Then, when they had dined, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
21:15. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Кроме этой общей цели, настоящее явление имело и частную цель: восстановление в апостольских правах Апостола Петра, который отрекся от Христа.

По окончании обеда, Господь спрашивает Петра: любит ли он Его больше чем другие? Конечно, Христос спрашивает об этом с той целью, чтобы напомнить Петру его прежнее заявление о своей любви в Христу (Ин. 13:37). А троекратное повторение того же вопроса должно было напомнить Петру его троекратное отречение от Христа. Очень вероятно, что и костер, около которого он теперь стоял, должен был привести ему на память тот костер, около которого он грелся ночью на дворе первосвященника. Ответ Петра показывает, насколько он смирился: он уже не говорит о своей беззаветной преданности Христу, а только дает утвердительный ответ на вопрос Христа.

Мало того, он смиренно заявляет, что его любовь ко Христу не такая, какую Христос желал бы видеть с его стороны. Христос спрашивает его, любит ли он Его любовью, которая основана на убеждении в высоких достоинствах любимого лица, которая есть дело воли человека (такой смысл имеет употребляемый здесь Христом глагол agapan). Петр же в своем ответе говорит только о дружеском сердечном расположении своем ко Христу (в таком смысле употребляется им глагол filein ср. Ин. 11:3, 11). Однако Господь принимает это исповедание Петра и поручает ему пасти Своих агнцев. Этим Петру не дается каких-либо особых полномочий, которые выделяли бы его из числа прочих апостолов. Нет, он здесь только восстанавливается в своем достоинстве, которое он утратил вместе с своим отречением. Господь и ему, как прочим апостолам, поручает заботы о верующих. Заметить нужно, что верующих Господь называет здесь агнцами или ягнятами, для того чтобы показать, как они нуждаются в уходе за собою со стороны апостолов, а самый уход этот обозначает как кормление, питание (boske arnia mou).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, v. 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 xxii. 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, Matt. xvi. 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 Cor. v. 13, 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 vii. 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 xxii. 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, ch. xvi. 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? v. 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 Cor. vii. 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 xx. 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. Isa. xl. 11. [2.] The charge he gives him concerning them is to feed them. The word used in v. 15, 17, is boske, which strictly signifies to give them food; but the word used in v. 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 Pet. v. 2, 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 v. 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 (v. 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 vi. 3; v. 18; xii. 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 Cor. v. 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 xxix. 2; Ps. xlii. 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 Sam. ii. 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 Chron. xxxvi. 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 (v. 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, Phil. i. 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 (ch. xiii. 36), Thou shalt follow me afterwards. Those that faithfully follow Christ in grace shall certainly follow him to glory.
Adam Clarke: Commentary on the Bible - 1831
21:15: Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession.
More than these? - This was a kind of reproach to Peter: he had professed a more affectionate attachment to Christ than the rest; he had been more forward in making professions of friendship and love than any of the others; and no one (Judas excepted) had treated his Lord so basely. As he had before intimated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these? To which Peter made the most modest reply - Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast the very unkind reflection on his brethren, Though all be offended because of thee, yet will I never be offended, Mat 26:33. But he had now learned, by dreadful experience, that he who trusteth his own heart is a fool; and that a man's sufficiency for good is of the Lord alone.
The words, more than these, Bishop Pearce thinks refer to the provisions they were eating, or to their secular employments; for says he, "It does not seem probable that Jesus should put a question to Peter which he could not possibly answer; because he could only know his own degree of love for Jesus, not that of the other disciples." But it appears to me that our Lord refers to the profession made by Peter, which I have quoted above.
It is remarkable that in these three questions our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly - see the note on Mat 21:37; and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more."
There is another remarkable change of terms in this place. In Joh 21:15, Joh 21:17, our Lord uses the verb βοσκδω, to feed, and in Joh 21:16 he uses the word ποιμαινω, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, etc., by which he seems to intimate that it is not sufficient merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be properly collected, attended to, regulated, guided, etc.; and it appears that Peter perfectly comprehended our Lord's meaning, and saw that it was a direction given not only to him, and to the rest of the disciples, but to all their successors in the Christian ministry; for himself says, Jo1 5:2 : Feed the flock of God (ποιμανατε το ποιμνιον του Θεου) which is among you, taking the oversight (επισκοπουντες, acting as superintendents and guardians), not by constraint, but willingly; not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ has a flock, composed of Lambs - young converts, and Sheep - experienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holiness should always exceed those of his flock. Who is sufficient for these things? The man who lives in God, and God in him.
To the answer of Christ, in Joh 21:16, the later Syriac adds, If thou lovest me and esteemest me, feed my sheep.
Albert Barnes: Notes on the Bible - 1834
21:15: Lovest thou me more than these? - There is a slight ambiguity here in the original, as there is in our translation. The word these may be in the neuter gender, and refer to these things his boat, his fishing utensils, and his employments; or it may be in the masculine, and refer to the apostles. In the former sense it would mean, "Lovest thou me more than thou lovest these objects? Art thou now willing, from love to me, to forsake all these, and go and preach my gospel to the nations of the earth?" In the other sense, which is probably the true sense, it would mean, "Lovest thou me more than these other apostles love me?" In this question Jesus refers to the profession of superior attachment to him which Peter had made before his death Mat 26:33; "Though all men shall be offended because of thee, yet will I never be offended." Compare Joh 13:37. Jesus here slightly reproves him for that confident assertion, reminds him of his sad and painful denial, and now puts this direct and pointed question to him to know what was the present state of his feelings. After all that Peter had had to humble him, the Saviour inquired of him what had been the effect on his mind, and whether it had tended to prepare him for the arduous toils in which he was about to engage. This question we should all put to ourselves. It is a matter of much importance that we should ourselves know what is the effect of the dealings of divine Providence on our hearts, and what is our present state of feeling toward the Lord Jesus Christ.
Thou knowest that I love thee - Peter now made no pretensions to love superior to his brethren. His sad denial had convinced him of the folly of that claim; but still he could appeal to the Searcher of the heart, and say that he knew that he loved him. Here is the expression of a humbled soul - soul made sensible of its weakness and need of strength, yet with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ; and the happiest and best state of feeling is when we can with humility, yet with confidence, look to the Lord Jesus and say, "Thou knowest that I love thee."
Feed my lambs - The word here rendered "feed" means the care afforded by furnishing nutriment for the flock. In the next verse there is a change in the Greek, and the word rendered feed denotes rather the care, guidance, and protection which a shepherd extends to his flock. By the use of both these words, it is supposed that our Saviour intended that a shepherd was both to offer the proper food for his flock and to govern it; or, as we express it, to exercise the office of a pastor. The expression is taken from the office of a shepherd, with which the office of a minister of the gospel is frequently compared. It means, as a good shepherd provides for the wants of his flock, so the pastor in the church is to furnish food for the soul, or so to exhibit truth that the faith of believers may be strengthened and their hope confirmed.
My lambs - The church is often compared to a flock. See -16. Here the expression my lambs undoubtedly refers to the tender and the young in the Christian church; to those who are young in years and in Christian experience. The Lord Jesus saw, what has been confirmed in the experience of the church, that the success of the gospel among men depended on the care which the ministry would extend to those in early life. It is in obedience to this command that Sunday schools have been established, and no means of fulfilling this command of the Saviour have been found so effectual as to extend patronage to those schools. It is not merely, therefore, the privilege, it is the solemn duty of ministers of the gospel to countenance and patronize those schools.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: son: Joh 21:16, Joh 21:17, Joh 1:42, Jona, Mat 16:17, Bar-jona
lovest: Joh 8:42, Joh 14:15-24, Joh 16:27; Mat 10:37, Mat 25:34-45; Co1 16:21, Co1 16:22; Co2 5:14, Co2 5:15; Gal 5:6; Eph 6:24; Pe1 1:8; Jo1 4:19, Jo1 5:1
more: Joh 21:7; Mat 26:33, Mat 26:35; Mar 14:29
thou knowest: Joh 21:17; Sa2 7:20; Kg2 20:3; Heb 4:13; Rev 2:23
Feed: Psa 78:70-72; Jer 3:15, Jer 23:4; Eze 34:2-10, Eze 34:23; Act 20:28; Ti1 4:15, Ti1 4:16; Heb 13:20; Pe1 2:25, Pe1 5:1-4
lambs: Gen 33:13; Isa 40:11; Mat 18:10, Mat 18:11; Luk 22:32; Rom 14:1, Rom 15:1; Co1 3:1-3, Co1 8:11; Eph 4:14; Heb 12:12, Heb 12:13; Pe1 2:2
Geneva 1599
21:15 (2) 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.
(2) Peter by this triple confession is restored into his former position from where he fell by his triple denial: and furthermore it is proclaimed that he is indeed a pastor, who shows his love to Christ in feeding his sheep.
John Gill
21:15 So when they had dined,.... The Persic version adds,
Jesus turned his face to Simon Peter; he did not interrupt them whilst they were eating; but when they had comfortably refreshed themselves, he looked at Peter, and singled him out from the rest, and directed his discourse to him; and saith unto Simon Peter,
Simon, son of Jonas; not John, as the Vulgate Latin, and Nonnus, and some copies read; for this answers not to the Hebrew word Jochanan, but Jonah, the same name with the prophet. Some have observed, that Christ spoke to him particularly by his original name, and not by that which he himself had given him, with a view to his strong faith, as Cephas, or Peter; but it should be known that Christ calls him by this name of Simon bar Jonah, when he made the most ample profession of his faith in him, and was pronounced blessed by him, Mt 16:16
lovest thou me more than these? meaning, not than the fishes he had caught, nor the net and boat, or any worldly enjoyment, nor than he loved the disciples; but the question is, whether he loved Christ more than the rest of the disciples loved him: the reason of which was, because he had some time ago declared, though all the disciples were offended at Christ, and should deny him, he would not; and had just now thrown himself into the sea to come to him first, as if he loved him more than they did: which question is put, not out of ignorance, or as if Christ knew not whether he loved him or not, and what was the degree of his affection to him; but because the exercise of this grace, and the expressions of it, are very grateful to him; and that Peter also might have an opportunity of expressing it before others, who had so publicly denied him:
he saith unto him, yea, Lord, thou knowest that I love thee: not in word and tongue, but in deed and in truth; in sincerity, and without dissimulation, fervently and superlatively; for the truth of which he appeals to Christ himself; for he was so conscious to himself of the reality of his love, and the sincerity of his affection, that he chooses to make Christ himself judge of it, rather than say any more of it himself; though he modestly declines saying that he loved him more than the rest of the disciples did, having had an experience of his vanity and self-confidence. He was sure he loved Christ heartily; but whether he loved him more than the rest did, he chose not to say:
he saith unto him, feed my lambs; the younger and more tender part of the flock, weak believers, Christ's little children, newborn babes, the day of small things, which are not to be despised, the bruised reed that is not to be broken, and the smoking flax that is not to be quenched; but who are to be nourished, comforted, and strengthened, by feeding them with the milk of the Gospel, and by administering to them the ordinances and breasts of consolation. These Christ has an interest in, and therefore calls them "my lambs", being given him by the Father, and purchased by his blood, and for whom he has a tender concern and affection; and nothing he looks upon as a firmer and clearer proof and evidence of love to him, than to feed these lambs of his, and take care of them.
John Wesley
21:15 Simon, son of Jonah - The appellation Christ had given him, when be made that glorious confession, Mt 16:16, the remembrance of which might make him more deeply sensible of his late denial of him whom he had so confessed. Lovest thou me? - Thrice our Lord asks him, who had denied him thrice: more than these - Thy fellow disciples do? - Peter thought so once, Mt 26:33, but he now answers only - I love thee, without adding more than these. Thou knowest - He had now learnt by sad experience that Jesus knew his heart. My lambs - The weakest and tenderest of the flock.
Robert Jamieson, A. R. Fausset and David Brown
21:15 when they had dined, Jesus saith--Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did.
Simon, son of Jonas, lovest thou me more than these?--referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of Thee, yet will I never be offended" (Mt 26:33), and intending by this allusion to bring the whole scene vividly before his mind and put him to shame.
Yea, Lord; thou knowest that I love thee--He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former.
He saith unto him, Feed my lambs--It is surely wrong to view this term as a mere diminutive of affection, and as meaning the same thing as "the sheep" [WEBSTER and WILKINSON]. It is much more according to usage to understand by the "lambs," young and tender disciples, whether in age or Christian standing (Is 40:11; 1Jn 2:12-13), and by the "sheep" the more mature. Shall we say (with many) that Peter was here reinstated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honor of Christ had received, the stain brought on his office, the damage done to his high standing among his brethren, and even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.
21:1621:16: Դարձեալ ասէ ցնա. Սի՛մովն Յովնանու սիրե՞ս զիս։ Ասէ ցնա. Այո՛ Տէր, եւ դու գիտե՛ս զի սիրեմ զքեզ։ Ասէ ցնա. Արածեա՛ զոչխարս իմ։
16. Դարձեալ ասաց նրան. «Սիմո՛ն, որդի՛ Յովնանի, սիրո՞ւմ ես ինձ»: Նա ասաց նրան. «Այո՛, Տէ՛ր, եւ դու գիտես, որ սիրում եմ քեզ»: Նրան ասաց՝ արածացրո՛ւ իմ ոչխարներին:
16 Նորէն երկրորդ անգամ ըսաւ անոր. «Սիմո՛ն, Յովնանին որդին, զիս կը սիրե՞ս»։ Ըսաւ անոր. «Այո՛, Տէ՛ր, դուն գիտես թէ քեզ կը սիրեմ»։ Ըսաւ անոր. «Արածէ՛ իմ ոչխարներս»։
Դարձեալ ասէ ցնա. Սիմովն Յովնանու, սիրե՞ս զիս: Ասէ ցնա. Այո, Տէր, եւ դու գիտես զի սիրեմ զքեզ: Ասէ ցնա. Արածեա զոչխարս իմ:

21:16: Դարձեալ ասէ ցնա. Սի՛մովն Յովնանու սիրե՞ս զիս։ Ասէ ցնա. Այո՛ Տէր, եւ դու գիտե՛ս զի սիրեմ զքեզ։ Ասէ ցնա. Արածեա՛ զոչխարս իմ։
16. Դարձեալ ասաց նրան. «Սիմո՛ն, որդի՛ Յովնանի, սիրո՞ւմ ես ինձ»: Նա ասաց նրան. «Այո՛, Տէ՛ր, եւ դու գիտես, որ սիրում եմ քեզ»: Նրան ասաց՝ արածացրո՛ւ իմ ոչխարներին:
16 Նորէն երկրորդ անգամ ըսաւ անոր. «Սիմո՛ն, Յովնանին որդին, զիս կը սիրե՞ս»։ Ըսաւ անոր. «Այո՛, Տէ՛ր, դուն գիտես թէ քեզ կը սիրեմ»։ Ըսաւ անոր. «Արածէ՛ իմ ոչխարներս»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1616: Еще говорит ему в другой раз: Симон Ионин! любишь ли ты Меня? [Петр] говорит Ему: так, Господи! Ты знаешь, что я люблю Тебя. [Иисус] говорит ему: паси овец Моих.
21:16  λέγει αὐτῶ πάλιν δεύτερον, σίμων ἰωάννου, ἀγαπᾷς με; λέγει αὐτῶ, ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῶ, ποίμαινε τὰ πρόβατά μου.
21:16. λέγει (It-fortheth) αὐτῷ (unto-it) πάλιν (unto-furthered) δεύτερον (to-second,"Σίμων (Simon) Ἰωάνου, (of-an-Ioanes,"ἀγαπᾷς (thou-excess-off-unto) με; (to-me?"λέγει (It-fortheth) αὐτῷ (unto-it,"Ναί, (Yea,"κύριε, (Authority-belonged,"σὺ (thou) οἶδας (thou-had-come-to-see) ὅτι (to-which-a-one) φιλῶ (I-care-unto) σε. (to-thee) λέγει (It-fortheth) αὐτῷ (unto-it,"Ποίμαινε (Thou-should-shepherd) τὰ (to-the-ones) προβάτιά (to-steppee-beforelets) μου. (of-me)
21:16. dicit ei iterum Simon Iohannis diligis me ait illi etiam Domine tu scis quia amo te dicit ei pasce agnos meosHe saith to him again: Simon, son of John, lovest thou me? He saith to him: yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
16. He saith to him again a second time, Simon, of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep.
21:16. He said to him again: “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
21:16. 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.
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:

16: Еще говорит ему в другой раз: Симон Ионин! любишь ли ты Меня? [Петр] говорит Ему: так, Господи! Ты знаешь, что я люблю Тебя. [Иисус] говорит ему: паси овец Моих.
21:16  λέγει αὐτῶ πάλιν δεύτερον, σίμων ἰωάννου, ἀγαπᾷς με; λέγει αὐτῶ, ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῶ, ποίμαινε τὰ πρόβατά μου.
21:16. dicit ei iterum Simon Iohannis diligis me ait illi etiam Domine tu scis quia amo te dicit ei pasce agnos meos
He saith to him again: Simon, son of John, lovest thou me? He saith to him: yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
21:16. He said to him again: “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
21:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Господь, очевидно, несколько времени спустя, снова обращается к Петру с тем же вопросом, опуская только выражение "больше нежели они". Он как бы хочет спросить Петра: имеет ли он по крайней мере ту любовь, какую должны иметь ко Христу все ученики Его? (здесь опять употреблен глагол agapan). Но Петр не придал значения истинному смыслу вопроса Христа и дает ответ совершенно в тех же выражениях, как и в первом случае. Господь опять ничего не говорит Петру по поводу некоторой недостаточности его ответа, и теперь поручает ему пасти или точнее управлять Своими овцами, т. е. всем стадом Христовым (ср. 10:3-27), без различия возраста и силы животных, составляющих стадо (poimaine ta probata mou).
Albert Barnes: Notes on the Bible - 1834
21:16: Feed my sheep - The word here rendered "feed," as has been remarked, is different from the word in the pRev_ious verse. It has the sense of governing, caring for, guiding, protecting - the kind of faithful vigilance which a shepherd uses to guide his flock, and to make provision against their wants and dangers. It may be implied here that the care needed for the young in the church is to instruct them, and for those in advanced years both to instruct and govern them.
My sheep - This term commonly denotes the church in general, without respect to age, John 10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: the second: Joh 18:17, Joh 18:25; Mat 26:72
my sheep: Joh 10:11-16, Joh 10:26, Joh 10:27; Psa 95:7, Psa 100:3; Zac 13:7; Mat 25:32; Luk 15:3-7, Luk 19:10; Act 20:28; Heb 13:20; Pe1 2:25
John Gill
21:16 He saith unto him again the second time,.... Willing to have the expressions of his love repeated and confirmed;
Simon, son of Jonas, lovest thou me? he leaves out the words, "more than these", though Nonnus expresses them; he saw Peter's heart, and observed the modesty of his answer, and would not urge him any more in that comparative way, only required a repetition of his sincere and hearty love to him:
he saith unto him, yea, Lord, thou knowest that I love thee; expressing himself in the same language as before; and it is, as if he should say, Lord, what can I say more? I can say no more than I have done, and by that I abide:
he saith unto him, feed my sheep; both the lost sheep of the house of Israel, and his other sheep among the Gentiles, whom the Father had given him, and he had paid a price for, and must be brought in; these being called, he would have fed with the word and ordinances, with the bread of life, and water of life, not lorded over, and fleeced, and much less worried and destroyed; every instance of care and love shown to these, he takes as a mark of affection and respect to himself.
Robert Jamieson, A. R. Fausset and David Brown
21:16 He saith to him . . . the second time . . . lovest thou me, &c.--In this repetition of the question, though the wound was meant to be reopened, the words "more than these" are not repeated; for Christ is a tender as well as skilful Physician, and Peter's silence on that point was confession enough of his sin and folly. On Peter's repeating his protestation in the same words, our Lord rises higher in the manifestation of His restoring grace.
Feed--keep.
my sheep--It has been observed that the word here is studiously changed, from one signifying simply to feed, to one signifying to tend as a shepherd, denoting the abiding exercise of that vocation, and in its highest functions.
21:1721:17: Ասէ ցնա երիցս անգամ. Սի՛մովն Յովնանու սիրե՞ս զիս։ Տրտմեցա՛ւ Պետրոս՝ զի ասաց ցնա երիցս՝ թէ սիրես զիս. եւ ասէ ցնա. Տէր՝ դու զամենա՛յն գիտես. եւ դու իսկ՝ զամենայն ճանաչե՛ս, եւ եթէ սիրեմ զքեզ։ Ասէ ցնա Յիսուս. Արածեա՛ զոչխարս իմ[2063]։ [2063] Ոմանք. Զի ասացն ցնա երիցս եթէ սի՛՛։
17. Երրորդ անգամ նրան ասաց. «Սիմո՛ն, որդի՛ Յովնանի, սիրո՞ւմ ես ինձ»: Պետրոսը տխրեց, որ երրորդ անգամ իրեն ասաց, թէ՝ սիրո՞ւմ ես ինձ: Ու նրան պատասխանեց. «Տէ՛ր, դու ամէն ինչ գիտես. դու ինքդ ճանաչում ես բոլորին եւ գիտես, թէ սիրում եմ քեզ»: Յիսուս նրան ասաց. «Արածացրո՛ւ իմ ոչխարներին:
17 Ըսաւ անոր երրորդ անգամ. «Սիմո՛ն, Յովնանին որդին, զիս կը սիրե՞ս»։ Պետրոս տրտմեցաւ, որ երեք անգամ իրեն ըսաւ թէ «Զիս կը սիրե՞ս» եւ ըսաւ անոր. «Տէ՛ր, դուն ամէն բան գիտես, դուն գիտես թէ ես քեզ կը սիրեմ»։ Ըսաւ անոր Յիսուս. «Արածէ՛ իմ ոչխարներս։
Ասէ ցնա երիցս անգամ. Սիմովն Յովնանու, սիրե՞ս զիս: Տրտմեցաւ Պետրոս, զի ասացն ցնա երիցս թէ` Սիրե՞ս զիս. եւ ասէ ցնա. Տէր, դու զամենայն գիտես. եւ [90]դու իսկ զամենայն ճանաչես եւ եթէ`` սիրեմ զքեզ: Ասէ ցնա Յիսուս. Արածեա զոչխարս իմ:

21:17: Ասէ ցնա երիցս անգամ. Սի՛մովն Յովնանու սիրե՞ս զիս։ Տրտմեցա՛ւ Պետրոս՝ զի ասաց ցնա երիցս՝ թէ սիրես զիս. եւ ասէ ցնա. Տէր՝ դու զամենա՛յն գիտես. եւ դու իսկ՝ զամենայն ճանաչե՛ս, եւ եթէ սիրեմ զքեզ։ Ասէ ցնա Յիսուս. Արածեա՛ զոչխարս իմ[2063]։
[2063] Ոմանք. Զի ասացն ցնա երիցս եթէ սի՛՛։
17. Երրորդ անգամ նրան ասաց. «Սիմո՛ն, որդի՛ Յովնանի, սիրո՞ւմ ես ինձ»: Պետրոսը տխրեց, որ երրորդ անգամ իրեն ասաց, թէ՝ սիրո՞ւմ ես ինձ: Ու նրան պատասխանեց. «Տէ՛ր, դու ամէն ինչ գիտես. դու ինքդ ճանաչում ես բոլորին եւ գիտես, թէ սիրում եմ քեզ»: Յիսուս նրան ասաց. «Արածացրո՛ւ իմ ոչխարներին:
17 Ըսաւ անոր երրորդ անգամ. «Սիմո՛ն, Յովնանին որդին, զիս կը սիրե՞ս»։ Պետրոս տրտմեցաւ, որ երեք անգամ իրեն ըսաւ թէ «Զիս կը սիրե՞ս» եւ ըսաւ անոր. «Տէ՛ր, դուն ամէն բան գիտես, դուն գիտես թէ ես քեզ կը սիրեմ»։ Ըսաւ անոր Յիսուս. «Արածէ՛ իմ ոչխարներս։
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: Говорит ему в третий раз: Симон Ионин! любишь ли ты Меня? Петр опечалился, что в третий раз спросил его: любишь ли Меня? и сказал Ему: Господи! Ты все знаешь; Ты знаешь, что я люблю Тебя. Иисус говорит ему: паси овец Моих.
21:17  λέγει αὐτῶ τὸ τρίτον, σίμων ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ πέτρος ὅτι εἶπεν αὐτῶ τὸ τρίτον, φιλεῖς με; καὶ λέγει αὐτῶ, κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῶ [ὁ ἰησοῦς], βόσκε τὰ πρόβατά μου.
21:17. λέγει (It-fortheth) αὐτῷ (unto-it) τὸ (to-the-one) τρίτον (to-third,"Σίμων (Simon) Ἰωάνου, (of-an-Ioanes,"φιλεῖς (thou-care-unto) με; (to-me?"ἐλυπήθη (It-was-saddened-unto,"ὁ (the-one) Πέτρος (a-Petros,"ὅτι (to-which-a-one) εἶπεν (it-had-said) αὐτῷ (unto-it) τὸ (to-the-one) τρίτον (to-third,"Φιλεῖς (Thou-care-unto) με; (to-me?"καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"Κύριε, (Authority-belonged," πάντα ( to-all ) σὺ (thou) οἶδας, (thou-had-come-to-see,"σὺ (thou) γινώσκεις (thou-acquaint) ὅτι (to-which-a-one) φιλῶ (I-care-unto) σε. (to-thee) λέγει (It-fortheth) αὐτῷ (unto-it,"Ἰησοῦς (an-Iesous,"Βόσκε (Thou-should-pasturage) τὰ (to-the-ones) προβάτιά (to-steppee-beforelets) μου. (of-me)
21:17. dicit ei tertio Simon Iohannis amas me contristatus est Petrus quia dixit ei tertio amas me et dicit ei Domine tu omnia scis tu scis quia amo te dicit ei pasce oves measHe said to him the third time: Simon, son of John, lovest thou me? Peter was grieved because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.
17. He saith unto him the third time, Simon, 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.
21:17. He said to him a third time, “Simon, son of John, do you love me?” Peter was very grieved that he had asked him a third time, “Do you love me?” And so he said to him: “Lord, you know all things. You know that I love you.” He said to him, “Feed my sheep.
21:17. 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.
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:

17: Говорит ему в третий раз: Симон Ионин! любишь ли ты Меня? Петр опечалился, что в третий раз спросил его: любишь ли Меня? и сказал Ему: Господи! Ты все знаешь; Ты знаешь, что я люблю Тебя. Иисус говорит ему: паси овец Моих.
21:17  λέγει αὐτῶ τὸ τρίτον, σίμων ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ πέτρος ὅτι εἶπεν αὐτῶ τὸ τρίτον, φιλεῖς με; καὶ λέγει αὐτῶ, κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῶ [ὁ ἰησοῦς], βόσκε τὰ πρόβατά μου.
21:17. dicit ei tertio Simon Iohannis amas me contristatus est Petrus quia dixit ei tertio amas me et dicit ei Domine tu omnia scis tu scis quia amo te dicit ei pasce oves meas
He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.
21:17. He said to him a third time, “Simon, son of John, do you love me?” Peter was very grieved that he had asked him a third time, “Do you love me?” And so he said to him: “Lord, you know all things. You know that I love you.” He said to him, “Feed my sheep.
21:17. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Спрашивая Петра в третий раз, Господь употребил для обозначения понятия любви тот же глагол, какой только что употреблял Петр (filein). Этим Господь поставил под сомнение и то дружеское расположение, какое имел, по его собственному признанию, Петр. Это очень огорчило Петра, и огорчение его выразилось в том, что он придал другую форму своему ответу. Он опускает частицу утверждения "так" и не говорит уже о своей любви, как о деле совершенно ясном, о котором Христос должен знать, а высказывает только уверенность в том, что Христос, как Бог всеведущий, проникает в его сердце и находит там не одни слабости, а в то же время и искреннюю любовь к Нему. Господь после этого скорбного и смиренного исповедания Петра в третий раз поручает ему заботиться о прокормлении Своих овец или точнее овечек (boske probatia), под которыми Он разумеет наиболее слабых верующих. Петр сам почувствовал, насколько тяжело положение слабых характером - не верой, потому что в отречении своем Петр проявил не слабость веры, а именно недостаточную твердость характера - и поэтому ему именно Господь поручает укреплять и утешать тех людей, на которых он сам прежде походил.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
21:17: 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 Mat 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 Joh 1:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: the third: Joh 13:38, Joh 18:27; Mat 26:73, Mat 26:74; Rev 3:19
grieved: Kg1 17:18; Lam 3:33; Mat 26:75; Mar 14:72; Luk 22:61, Luk 22:62; Co2 2:4-7; Co2 7:8-11; Eph 4:30; Pe1 1:6
Lord: Joh 2:24, Joh 2:25, Joh 16:30, Joh 18:4; Jer 17:10; Act 1:24, Act 15:8; Rev 2:23
thou knowest that: Joh 21:15; Jos 22:22; Ch1 29:17; Job 31:4-6; Psa 7:8, Psa 7:9, Psa 17:3; Co2 1:12
Feed: Joh 21:15, Joh 21:16, Joh 12:8, Joh 14:15, Joh 15:10; Mat 25:40; Co2 8:8, Co2 8:9; Pe2 1:12-15, Pe2 3:1; Jo1 3:16-24; Jo3 1:7, Jo3 1:8
Geneva 1599
21:17 He saith unto him the (b) 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.
(b) It was appropriate that he that had denied him three times should confess him three times, so that Peter might neither doubt the forgiveness of his grievous sin, nor his being restored to the office of the apostleship.
John Gill
21:17 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.
John Wesley
21:17 Because he said the third time - As if he did not believe him.
Robert Jamieson, A. R. Fausset and David Brown
21:17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said the third time, &c.--This was the Physician's deepest incision into the wound, while yet smarting under the two former probings. Not till now would Peter discern the object of this succession of thrusts. The third time reveals it all, bringing up such a rush of dreadful recollections before his view, of his "thrice denying that he knew Him," that he feels it to the quick. It was fitting that he should; it was meant that he should. But this accomplished, the painful dialogue concludes with a delightful "Feed My sheep"; as if He should say, "Now, Simon, the last speck of the cloud which overhung thee since that night of nights is dispelled: Henceforth thou art to Me and to My work as if no such scene had ever happened."
21:1821:18: Ամէն ամէն ասե՛մ քեզ. զի մինչ մանուկն էիր՝ անձամբ անձի՛ն գօտի ածէիր, եւ երթայի՛ր յո՛ եւ կամէիր. եւ յորժամ ծերասցիս, ձեռս ՚ի վե՛ր կալցես՝ եւ այլք ածցեն քեզ գօտի, եւ տարցին ուր ոչ կամիցիս[2064]։ [2064] Ոմանք. Դու գօտի ածէիր... ՚ի վեր կալցիս... տարցեն ուր ոչ կամեսցիս։
18. Ճշմարիտ, ճշմարիտ եմ ասում քեզ, որ մինչ դու երիտասարդ էիր, ինքդ էիր գօտիդ կապում եւ գնում էիր՝ ուր եւ կամենում էիր. սակայն երբ ծերանաս, ձեռքերդ վեր կը բարձրացնես, եւ ուրիշները քեզ գօտի կը կապեն ու կը տանեն՝ ուր չես կամենայ»:
18 Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, թէ երբ դուն պատանի էիր, ինքնիրմէդ գօտի կը կապէիր ու կ’երթայիր ուր որ ուզէիր. բայց երբ ծերանաս, ձեռքերդ վե՛ր պիտի բռնես եւ ուրիշը գօտիդ պիտի կապէ ու պիտի տանի ուր չես ուզեր»։
Ամէն ամէն ասեմ քեզ, զի մինչ մանուկն էիր, անձամբ անձին գօտի ածէիր եւ երթայիր յո եւ կամէիր. եւ յորժամ ծերասցիս, ձեռս ի վեր կալցես, եւ այլք ածցեն քեզ գօտի, եւ տարցին ուր ոչն կամիցիս:

21:18: Ամէն ամէն ասե՛մ քեզ. զի մինչ մանուկն էիր՝ անձամբ անձի՛ն գօտի ածէիր, եւ երթայի՛ր յո՛ եւ կամէիր. եւ յորժամ ծերասցիս, ձեռս ՚ի վե՛ր կալցես՝ եւ այլք ածցեն քեզ գօտի, եւ տարցին ուր ոչ կամիցիս[2064]։
[2064] Ոմանք. Դու գօտի ածէիր... ՚ի վեր կալցիս... տարցեն ուր ոչ կամեսցիս։
18. Ճշմարիտ, ճշմարիտ եմ ասում քեզ, որ մինչ դու երիտասարդ էիր, ինքդ էիր գօտիդ կապում եւ գնում էիր՝ ուր եւ կամենում էիր. սակայն երբ ծերանաս, ձեռքերդ վեր կը բարձրացնես, եւ ուրիշները քեզ գօտի կը կապեն ու կը տանեն՝ ուր չես կամենայ»:
18 Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, թէ երբ դուն պատանի էիր, ինքնիրմէդ գօտի կը կապէիր ու կ’երթայիր ուր որ ուզէիր. բայց երբ ծերանաս, ձեռքերդ վե՛ր պիտի բռնես եւ ուրիշը գօտիդ պիտի կապէ ու պիտի տանի ուր չես ուզեր»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1818: Истинно, истинно говорю тебе: когда ты был молод, то препоясывался сам и ходил, куда хотел; а когда состаришься, то прострешь руки твои, и другой препояшет тебя, и поведет, куда не хочешь.
21:18  ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει καὶ οἴσει ὅπου οὐ θέλεις.
21:18. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) σοι, (unto-thee,"ὅτε (which-also) ἦς (thou-was) νεώτερος, (more-new,"ἐζώννυες (thou-was-en-girding) σεαυτὸν (to-thyself) καὶ (and) περιεπάτεις (thou-was-treading-about-unto) ὅπου (to-which-of-whither) ἤθελες: (thou-was-determining) ὅταν (which-also-ever) δὲ (moreover) γηράσῃς, (thou-might-have-oldened) ἐκτενεῖς (thou-shall-stretch-out) τὰς (to-the-ones) χεῖράς (to-hands) σου, (of-thee) καὶ (and) ἄλλος (other) ζώσει (it-shall-en-gird) σε (to-thee) καὶ (and) οἴσει (it-shall-bear) ὅπου (to-which-of-whither) οὐ (not) θέλεις. (thou-determine)
21:18. amen amen dico tibi cum esses iunior cingebas te et ambulabas ubi volebas cum autem senueris extendes manus tuas et alius te cinget et ducet quo non visAmen, amen, I say to thee, When thou wast younger, thou didst gird thyself and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldst not.
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.
21:18. Amen, amen, I say to you, when you were younger, you girded yourself and walked wherever you wanted. But when you are older, you will extend your hands, and another shall gird you and lead you where you do not want to go.”
21:18. 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.
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:

18: Истинно, истинно говорю тебе: когда ты был молод, то препоясывался сам и ходил, куда хотел; а когда состаришься, то прострешь руки твои, и другой препояшет тебя, и поведет, куда не хочешь.
21:18  ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει καὶ οἴσει ὅπου οὐ θέλεις.
21:18. amen amen dico tibi cum esses iunior cingebas te et ambulabas ubi volebas cum autem senueris extendes manus tuas et alius te cinget et ducet quo non vis
Amen, amen, I say to thee, When thou wast younger, thou didst gird thyself and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldst not.
21:18. Amen, amen, I say to you, when you were younger, you girded yourself and walked wherever you wanted. But when you are older, you will extend your hands, and another shall gird you and lead you where you do not want to go.”
21:18. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: - 19: После восстановления Петра в его апостольском достоинстве, Христос предрекает Петру мученическую кончину. Как одряхлевший старец не может уже сам одеться и ходить по своему желанию, а должен прибегать к помощи других и идти с ними даже туда, куда бы ему и не хотелось идти, так наступит время, когда живой и привыкший действовать по собственному деланию Апостол Петр должен будет идти туда, куда его поведут враги его, т. е. на мученическую смерть.

Этой смертью Петр прославит Бога, т. е. будет содействовать умножению числа истинных чад Божиих - верующих во Христа. Можно даже полагать, что в изображении связывания Петра и ведения его, куда он не хотел бы идти, дана картина именно распятия Петра на кресте. Тертуллиан говорит: "тогда Петр препоясывается другим, когда привязывается ко кресту" (см. Scorp. 15). Наконец, напоминая Петру его обещание умереть за Христа (13:37), Христос приглашает Петра следовать за ним, т. е. как видно из контекста речи (ср. ст. 22-23), приготовиться также пострадать, как пострадал Христос.
Adam Clarke: Commentary on the Bible - 1831
21:18: Thou shalt stretch forth thy hands - Wetstein observes that it was a custom at Rome to put the necks of those who were to be crucified into a yoke, and to stretch out their hands and fasten them to the end of it; and having thus led them through the city they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not - not that he was unwilling to die for Christ; but he was a man - he did not love death; but he loved his life less than he loved his God.
Albert Barnes: Notes on the Bible - 1834
21:18: When thou wast young - When in early life thou didst gird thyself, etc. The Jews, in walking or running, girded their outer garments around them, that they might not be impeded. See the notes at Mat 5:38-41.
Thou girdedst - The expression here denotes freedom. He did as he pleased - he girded himself or not he went or remained, as he chose. Perhaps the expression refers rather to that time than to the pRev_ious period of Peter's life. "Thou being now young or in the vigor of life, hast just girded thyself and come freely to the shore." In either case the Saviour intimates that at the end of his life he would not be thus free.
When thou shalt be old - Ancient writers say that Peter was put to death about thirty-four years after this. His precise age at that time is not known.
Thou shalt stretch forth thy hands - When Peter was put to death, we are told that he requested that he might be crucified with his head downward, saying that he who had denied his Lord as he had done was not worthy to die as he did. This expression of Christ may intimate the readiness of Peter thus to die. Though he was not at liberty as when he was young, though bound by others, yet he freely stretched out his hands on the cross, and was ready to give up his life.
Another shall gird thee - Another shall bind thee. The limbs of persons crucified were often bound instead of being nailed, and even the body was sometimes girded to the cross. See the notes at Mat 27:35.
Carry thee ... - Shall bear thee, or shall compel thee to go to prison and to death. This is not said to intimate that Peter would be unwilling to suffer martyrdom, but it stands opposed to the freedom of his early life. Though willing when compelled to do it, yet he would not seek it; and though he would not needlessly expose himself to it, yet he would not shrink from it when it was the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: but: Joh 13:36; Act 12:3, Act 12:4
another: Act 21:11
thou wouldest not: Joh 12:27, Joh 12:28; Co2 5:4
Geneva 1599
21:18 (3) Verily, verily, I say unto thee, When thou wast young, thou (c) girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall (d) gird thee, and carry [thee] whither thou wouldest (e) not.
(3) The violent death of Peter is foretold.
(c) Those that took long trips, especially in the east and in those places where the people used long garments, needed to be girded and fastened up.
(d) He meant that kind of girding which is used with captives, when they are bound fast with cords and chains, as one would say, "Now you gird yourself as you think best, to go where you want to go, but the time will come when you will not gird yourself with a girdle, but another will bind you with chains, and carry you where you would not."
(e) Not that Peter suffered anything for the truth of God against his will, for we read that he came with joy and gladness when he returned from the council where he was whipped, but because this will comes not from the flesh, but from the gift of the Spirit who is given to us from above, therefore he shows that there should be a certain striving and conflict or repugnancy, which also is in us, in all our sufferings as touching the flesh.
John Gill
21:18 Verily, verily, I say unto thee,.... A way of speaking often used by Christ, when about to deliver anything of considerable moment, partly to raise the attention, and partly for the more strong asseveration of what is spoken; and may have reference both to what went before, confirming Peter's declaration of his love, which would be demonstrated by dying for him, and the testimony of his omniscience, by foretelling his death, and the kind of it; and to what follows after, which contains an account of Peter in his younger years, and a prophecy of what should befall him in old age:
when thou wast young; not that he was old now, and capable he was of doing, and he did do but just now, what our Lord ascribes to his younger years:
thou girdest thyself, and walkest whither thou wouldst; that is, he could put on his clothes himself, and gird them about him with a girdle, as was the custom of the eastern nations, who usually wore long garments; and as he, a little before, had girt his fisher's coat about him, and walked where he pleased; denoting the liberty of his will in things natural and civil, which every man is possessed of, though not in things spiritual, without the grace of God; and also his power of doing what was most grateful to him, without being hindered by, or obliged to ask the leave of others:
but when thou shalt be old; implying, that he should live to a good old age, and be continued to be useful and serviceable in the cause of Christ, in preaching his Gospel, and feeding his lambs and sheep, as he did; for he lived to the times of Nero (c), under whom he suffered, about forty years after this:
thou shalt stretch forth thy hands, and another shall gird thee. This refers not so much to an inability through old age to gird himself, and therefore should stretch forth his hands, that another might with more ease do it for him, and which would be the reverse of his former and present case; for the word gird is used in another sense than before, and signifies the binding of him as, a prisoner with cords, or chains; so "girding", with the Jews, is the same as , "tying and binding" (d): but either to the stretching out of his hands upon the cross, when he should be girt and bound to that; for persons were sometimes fastened to the cross with cords, and not always with nails (e): or, as others think, to his carrying of his cross on his shoulders, with his hands stretched out and bound to the piece of wood which went across; though his being girded or bound may as well be thought to follow the former, as this: indeed, what is added best suits with the latter,
and carry thee whither thou wouldst not; to a painful, cruel, shameful, and accursed death, the death of the cross; not that Peter in spirit would be unwilling to die for Christ, nor was he; but it signifies, that he should die a death disagreeable to the flesh.
(c) Euseb. Eccl. Hist. l. 2. c. 25. (d) R. David Kimchi, Sepher Shorash. rad. (e) Lipsius de Cruce, l. 2. c. 8. Bartholinus de Cruce, p. 57. 112.
John Wesley
21:18 When thou art old - He lived about thirty - six years after this: another shall gird thee - They were tied to the cross till the nails were driven in; and shall carry thee - With the cross: whither thou wouldest not - According to nature; to the place where the cross was set up.
Robert Jamieson, A. R. Fausset and David Brown
21:18 When thou wast young--embracing the whole period of life to the verge of old age.
thou girdedst thyself, and walkedst whither thou wouldest--wast thine own master.
when . . . old thou shalt stretch forth thine hands--to be bound for execution, though not necessarily meaning on a cross. There is no reason, however, to doubt the very early tradition that Peter's death was by crucifixion.
21:1921:19: Զայս ասաց՝ նշանակեալ թէ որով մահու փառաւոր առնիցէ զԱստուած. եւ զայս իբրեւ ասաց՝ ասէ ցնա. Ե՛կ զկնի իմ[2065]։[2065] Ոմանք. Փառաւոր առնելոց իցէ զԱստուած։
19. Այս ասաց, նշելով, թէ ինչ մահով նա պիտի փառաւորի Աստծուն: Եւ երբ այս ասաց, աւելացրեց՝ արի՛ իմ յետեւից:
19 Այս բանը ըսաւ՝ ցուցնելով թէ անիկա ի՛նչ մահով պիտի փառաւորէ Աստուած։ Ու երբ ասիկա ըսաւ, ըսաւ անոր. «Եկո՛ւր իմ ետեւէս»։
Զայս ասաց նշանակեալ թէ որով մահու փառաւոր առնիցէ զԱստուած. եւ զայս իբրեւ ասաց, ասէ ցնա. Եկ զկնի իմ:

21:19: Զայս ասաց՝ նշանակեալ թէ որով մահու փառաւոր առնիցէ զԱստուած. եւ զայս իբրեւ ասաց՝ ասէ ցնա. Ե՛կ զկնի իմ[2065]։
[2065] Ոմանք. Փառաւոր առնելոց իցէ զԱստուած։
19. Այս ասաց, նշելով, թէ ինչ մահով նա պիտի փառաւորի Աստծուն: Եւ երբ այս ասաց, աւելացրեց՝ արի՛ իմ յետեւից:
19 Այս բանը ըսաւ՝ ցուցնելով թէ անիկա ի՛նչ մահով պիտի փառաւորէ Աստուած։ Ու երբ ասիկա ըսաւ, ըսաւ անոր. «Եկո՛ւր իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: Сказал же это, давая разуметь, какою смертью [Петр] прославит Бога. И, сказав сие, говорит ему: иди за Мною.
21:19  τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῶ, ἀκολούθει μοι.
21:19. τοῦτο (To-the-one-this) δὲ (moreover) εἶπεν (it-had-said) σημαίνων (signifying) ποίῳ (unto-whither-belonged) θανάτῳ (unto-a-death) δοξάσει (it-shall-reckon-to) τὸν (to-the-one) θεόν. (to-a-Deity) καὶ (And) τοῦτο (to-the-one-this) εἰπὼν (having-had-said) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἀκολούθει (Thou-should-path-along-unto) μοι. (unto-me)
21:19. hoc autem dixit significans qua morte clarificaturus esset Deum et hoc cum dixisset dicit ei sequere meAnd this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.
19. Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
21:19. Now he said this to signify by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”
21:19. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me:

19: Сказал же это, давая разуметь, какою смертью [Петр] прославит Бога. И, сказав сие, говорит ему: иди за Мною.
21:19  τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῶ, ἀκολούθει μοι.
21:19. hoc autem dixit significans qua morte clarificaturus esset Deum et hoc cum dixisset dicit ei sequere me
And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.
21:19. Now he said this to signify by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”
21:19. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:19: Should glorify God - Ancient writers state that, about thirty-four years after this, Peter was crucified; and that he deemed it so glorious a thing to die for Christ that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did. So Eusebius, Prudentius, Chrysostom, and Augustin. See Calmet.
Follow me - Whether our Lord meant by these words that Peter was to walk with him a little way for a private interview, or whether he meant that he was to imitate his example, or be conformed to him in the manner of his death, is very uncertain.
Albert Barnes: Notes on the Bible - 1834
21:19: By what death ... - In these words two things are implied:
1. that Peter would die a violent death; and,
2. that his death would be such as to honor God.
The ancients say that Peter was crucified at Rome, about 34 years after this, with his head downward. Clemens says that he was led to the crucifixion with his wife, and sustained her in her sufferings by exhorting her to remember the example of her Lord. He also adds that he died, not as the philosophers did, but with a firm hope of heaven, and patiently endured the pangs of the cross (Strom. vii.). This declaration of the Saviour was doubtless continually before the mind of Peter, and to the hour of his death he maintained the utmost constancy and fidelity in his cause, thus justifying the appellation which the Lord Jesus gave him - a rock.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: by: Phi 1:20; Pe1 4:11-14; Pe2 1:14
Follow: Joh 21:22, Joh 12:26, Joh 13:36, Joh 13:37; Num 14:24; Sa1 12:20; Mat 10:38, Mat 16:21-25, Mat 19:28; Mar 8:33-38; Luk 9:22-26
Geneva 1599
21:19 This spake he, signifying by (f) what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
(f) That is, that Peter would die by a violent death.
John Gill
21:19 This spake he,.... These are the words of the evangelist, explaining the meaning of Christ in like manner, as in Jn 12:33
signifying by what death he should glorify God; for by the above words Christ not only intimated that Peter should die, not a natural, but a violent death, or that he should die a martyr in his cause, but the very kind of death he should die, namely, by crucifixion; and that Peter was crucified at Rome, ecclesiastical history confirms (f), when Christ was magnified, and God was glorified by his zeal and courage, faith and patience, constancy and perseverance to the end:
and when he had spoken this: concerning the usage and treatment he should meet with, the sufferings he should undergo, and death he should die for his sake, for the present trial of him:
he saith unto him, follow me: which may be understood literally, Jesus now rising up, and ordering him to come after him; and yet as a sign of his following him, in a spiritual sense, exercising every grace upon him, discharging every duty towards him, faithfully and constantly performing his work and office, as an apostle and preacher of the Gospel, in which he had now reinstated and confirmed him, and patiently bearing and suffering all kind of reproach, persecution, and death, for his name's sake.
(f) Euseb. Eccl. Hist. l. 2. c 25.
John Wesley
21:19 By what death he should glorify God - It is not only by acting, but chiefly by suffering, that the saints glorify God. Follow me - Showing hereby likewise what death he should die.
Robert Jamieson, A. R. Fausset and David Brown
21:19 This spake he, signifying by what death he should glorify God--not, therefore, a mere prediction of the manner of his death, but of the honor to be conferred upon him by dying for his Master. And, indeed, beyond doubt, this prediction was intended to follow up his triple restoration:--"Yes, Simon, thou shall not only feed My lambs, and feed My sheep, but after a long career of such service, shalt be counted worthy to die for the name of the Lord Jesus."
And when he had spoken this, he saith unto him, Follow me--By thus connecting the utterance of this prediction with the invitation to follow Him, the Evangelist would indicate the deeper sense in which the call was understood, not merely to go along with Him at that moment, but to come after Him, "taking up his cross."
21:2021:20: Դարձաւ Պե՛տրոս՝ եւ տեսանէ զաշակերտն զոր սիրէր Յիսուս՝ զի երթայր զկնի. որ եւ անկա՛ւ զլանջօքն նորա՝ եւ ասէ. Տէր ո՞վ է որ մատնելոցն է զքեզ[2066]։ [2066] ՚Ի լուս՛՛. Եւ տեսանէ զաշակերտն զայն, զոր։ Ոմանք. Երթայր զկնի նորա։
20. Պետրոսը դարձաւ եւ տեսաւ, որ այն աշակերտը, ում Յիսուս սիրում էր, գալիս է յետեւից. նա, որ ընկել էր նրա կրծքովն ու ասել. «Տէ՛ր, ո՞վ է, որ մատնելու է քեզ»:
20 Այն ատեն Պետրոս ետեւ դարձաւ ու տեսաւ այն աշակերտը որ Յիսուս կը սիրէր, որ ետեւէն կ’երթար, որ նաեւ ընթրիքին ատենը անոր կուրծքին վրայ ինկեր եւ ըսեր էր. «Տէ՛ր, ո՞վ է որ քեզ պիտի մատնէ»։
Դարձաւ Պետրոս եւ տեսանէ զաշակերտն զոր սիրէր Յիսուս, զի երթայր զկնի, (որ եւ անկաւ զլանջօքն նորա եւ ասէ. Տէր, ո՞վ է որ մատնելոցն է զքեզ:

21:20: Դարձաւ Պե՛տրոս՝ եւ տեսանէ զաշակերտն զոր սիրէր Յիսուս՝ զի երթայր զկնի. որ եւ անկա՛ւ զլանջօքն նորա՝ եւ ասէ. Տէր ո՞վ է որ մատնելոցն է զքեզ[2066]։
[2066] ՚Ի լուս՛՛. Եւ տեսանէ զաշակերտն զայն, զոր։ Ոմանք. Երթայր զկնի նորա։
20. Պետրոսը դարձաւ եւ տեսաւ, որ այն աշակերտը, ում Յիսուս սիրում էր, գալիս է յետեւից. նա, որ ընկել էր նրա կրծքովն ու ասել. «Տէ՛ր, ո՞վ է, որ մատնելու է քեզ»:
20 Այն ատեն Պետրոս ետեւ դարձաւ ու տեսաւ այն աշակերտը որ Յիսուս կը սիրէր, որ ետեւէն կ’երթար, որ նաեւ ընթրիքին ատենը անոր կուրծքին վրայ ինկեր եւ ըսեր էր. «Տէ՛ր, ո՞վ է որ քեզ պիտի մատնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: Петр же, обратившись, видит идущего за ним ученика, которого любил Иисус и который на вечери, приклонившись к груди Его, сказал: Господи! кто предаст Тебя?
21:20  ἐπιστραφεὶς ὁ πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῶ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν, κύριε, τίς ἐστιν ὁ παραδιδούς σε;
21:20. Ἐπιστραφεὶς (Having-had-been-beturned-upon) ὁ (the-one) Πέτρος (a-Petros) βλέπει (it-vieweth) τὸν (to-the-one) μαθητὴν (to-a-learner) ὃν (to-which) ἠγάπα (it-was-excessing-off-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἀκολουθοῦντα, (to-pathing-along-unto,"ὃς (which) καὶ (and) ἀνέπεσεν (it-had-fallen-up) ἐν (in) τῷ (unto-the-one) δείπνῳ (unto-mealed) ἐπὶ (upon) τὸ (to-the-one) στῆθος (to-a-chest) αὐτοῦ (of-it,"καὶ (and) εἶπεν (it-had-said,"Κύριε, (Authority-belonged,"τίς (what-one) ἐστιν (it-be) ὁ (the-one) παραδιδούς (giving-beside) σε; (to-thee?"
21:20. conversus Petrus vidit illum discipulum quem diligebat Iesus sequentem qui et recubuit in cena super pectus eius et dixit Domine quis est qui tradit tePeter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper and said: Lord, who is he that shall betray thee?
20. Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee?
21:20. Peter, turning around, saw the disciple whom Jesus loved following, the one who also had leaned on his chest at supper and said, “Lord, who is it who shall betray you?”
21:20. Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee:

20: Петр же, обратившись, видит идущего за ним ученика, которого любил Иисус и который на вечери, приклонившись к груди Его, сказал: Господи! кто предаст Тебя?
21:20  ἐπιστραφεὶς ὁ πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῶ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν, κύριε, τίς ἐστιν ὁ παραδιδούς σε;
21:20. conversus Petrus vidit illum discipulum quem diligebat Iesus sequentem qui et recubuit in cena super pectus eius et dixit Domine quis est qui tradit te
Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper and said: Lord, who is he that shall betray thee?
21:20. Peter, turning around, saw the disciple whom Jesus loved following, the one who also had leaned on his chest at supper and said, “Lord, who is it who shall betray you?”
21:20. Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: - 23: Вместе с Петром Господь сталь удаляться от места, где происходил обед. Петр, вероятно услышав позади себя чьи-то шаги, обернулся назад и увидал шедшего за ним Иоанна. Зная, что Иоанн был особенно любим Господом, он естественно захотел узнать о том, какая судьба ждет этого любимейшего ученика Христова. Смерть за Христа он считал отличием для себя и с удивлением спрашивал Христа, уже ли Его любимейший ученик не удостоится этого отличия? Петр говорил так, очевидно, из чувства особого расположения к Иоанну, с которым он был особенно близок, как можно видеть, напр., из того, что в утро воскресения они были вместе и вдвоем поспешили ко гробу Христову. На вопрос Петра Господь отвечает ему, что ему нечего заботиться об Иоанне: он сам прежде всего должен идти за Христом, а что касается Иоанна, то если бы он остался в живых даже до второго пришествия Христова, то и это не имеет отношения к судьбе Апостола Петра - тот должен идти указанным ему путем.

Эти слова, Господа об Иоанне, как замечает сам евангелист, подали братьям, т. е., христианам (ср. Флп. 1:14), повод говорить, что Иоанн не умрет. Эти предположения объясняются тем, что первые христиане полагали, что пришествие Господне близко и что некоторые из них доживут до этого времени (см. напр. 1Фес. 4:17; Иак. 5:7,8). Особенно же то обстоятельство, что Петр действительно умер той смертью, какую предрек ему Господь, а Иоанн продолжал свою деятельность и десятка два лет после смерти Петра, должно было еще более укрепить христиан в правильности предположения. Потому-то Иоанн и устанавливает в точности смысл слов, какие сказал в отношении к нему Господь.

Нельзя не заметить здесь, что это прибавление к Евангелию ясно показывает, что Иоанн был жив в то время, когда явилось это прибавление и что он сам сделал последнее. В самом деле, была ли какая нужда в разъяснении истинного смысла слов Христа, если бы Иоанн уже умер? Тогда достаточно было бы в противовес всяким вымыслам о его судьбе указать на то место, где он был погребен.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 21 Peter seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? 24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. 25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

In these verses, we have,

I. The conference Christ had with Peter concerning John, the beloved disciple, in which we have,

1. The eye Peter cast upon him (v. 20): Peter, in obedience to his Master's orders, followed him, and turning about, pleased with the honours his Master now did him, he sees the disciple whom Jesus loved following likewise. Observe here, (1.) How John is described. He does not name himself, as thinking his own name not worthy to be preserved in these records; but gives such a description of himself as sufficiently informs us whom he meant, and withal gives us a reason why he followed Christ so closely. He was the disciple whom Jesus loved, for whom he had a particular kindness above the rest; and therefore you cannot blame him for coveting to be as much as possible within hearing of Christ's gracious words during those few precious minutes with which Christ favoured his disciples. It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter (ch. xiii. 24), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness. Then John was in the favourite's place, lying in Christ's bosom, and he improved the opportunity to oblige Peter. And now that Peter was in the favourite's place, called to take a walk with Christ, he thought himself bound in gratitude to put such a question for John as he thought would oblige him, we all being desirous to know things to come. Note, As we have interest at the throne of grace, we should improve it for the benefit of one another. Those that help us by their prayers at one time should be helped by us with ours at another time. This is the communion of saints. (2.) What he did: he also followed Jesus, which shows how well he loved his company; where he was there also would this servant of his be. When Christ called Peter to follow him, it looked as if he designed to have some private talk with him; but such an affection John had to his Master that he would rather do a thing that seemed rude than lose the benefit of any of Christ's discourse. What Christ said to Peter he took as said to himself; for that word of command, Follow me, was given to all the disciples. At least he desired to have fellowship with those that had fellowship with Christ, and to accompany those that attended him. The bringing of one to follow Christ should engage others. Draw me and we will run after thee, Cant. i. 4. (3.) The notice Peter took of it: He, turning about, seeth him. This may be looked upon either, [1.] As a culpable diversion from following his Master; he should have been wholly intent upon that, and have waited to hear what Christ had further to say to him, and then was he looking about him to see who followed. Note, The best men find it hard to attend upon the Lord without distraction, hard to keep their minds so closely fixed as they should be in following Christ: and a needless and unseasonable regard to our brethren often diverts us from communion with God. Or, [2.] As a laudable concern for his fellow-disciples. He was not so elevated with the honour his Master did him, in singling him out from the rest, as to deny a kind look to one that followed. Acts of love to our brethren must go along with actings of faith in Christ.

2. The enquiry Peter made concerning him (v. 21): "Lord, and what shall this man do? Thou hast told me my work-to feed the sheep; and my lot--to be carried whither I would not. What shall be his work, and his lot?" Now this may be taken as the language, (1.) Of concern for John, and kindness to him: "Lord, thou showest me a great deal of favour. Here comes thy beloved disciple, who never forfeited thy favour, as I have done; he expects to be taken notice of; hast thou nothing to say to him? Wilt thou not tell how he must be employed, and how he must be honoured?" (2.) Or of uneasiness at what Christ had said to him concerning his sufferings: "Lord, must I alone be carried whither I would not? Must I be marked out to be run down, and must this man have no share of the cross?" It is hard to reconcile ourselves to distinguishing sufferings, and the troubles in which we think we stand alone. (3.) Or of curiosity, and a fond desire of knowing things to come, concerning others, as well as himself. It seems, by Christ's answer, there was something amiss in the question. When Christ had given him the charge of such a treasure, and the notice of such a trial, it had well become him to have said, "Lord, and what shall I do then to approve myself faithful to such a trust, in such a trial? Lord, increase my faith. As my day is, let my strength be." But instead of this, [1.] He seems more concerned for another than for himself. So apt are we to be busy in other men's matters, but negligent in the concerns of our own souls-quick-sighted abroad, but dim-sighted at home-judging others, and prognosticating what they will do, when we have enough to do to prove our own work, and understand our own way. [2.] He seems more concerned about events than about duty. John was younger than Peter, and, in the course of nature, likely to survive him: "Lord," says he, "what times shall he be reserved for?" Whereas, if God by his grace enable us to persevere to the end, and finish well, and get safely to heaven, we need not ask, "What shall be the lot of those that shall come after us?" Is it not well if peace and truth be in my days? Scripture-predictions must be eyed for the directing of our consciences, not the satisfying of our curiosity.

3. Christ's reply to this enquiry (v. 22), "If I will that he tarry till I come, and do not suffer as thou must, what is that to thee. Mind thou thy own duty, the present duty, follow thou me."

(1.) There seems to be here an intimation of Christ's purpose concerning John, in two things:-- [1.] That he should not die a violent death, like Peter, but should tarry till Christ himself came by a natural death to fetch him to himself. The most credible of the ancient historians tell us that John was the only one of all the twelve that did not actually die a martyr. He was often in jeopardy, in bonds and banishments; but at length died in his bed in a good old age. Note, First, At death Christ comes to us to call us to account; and it concerns us to be ready for his coming. Secondly, Though Christ calls out some of his disciples to resist unto blood, yet not all. Though the crown of martyrdom is bright and glorious, yet the beloved disciple comes short of it. [2.] That he should not die till after Christ's coming to destroy Jerusalem: so some understand his tarrying till Christ comes. All the other apostles died before that destruction; but John survived it many years. God wisely so ordered it that one of the apostles should live so long as to close up the canon of the New Testament, which John did solemnly (Rev. xxii. 18), and to obviate the design of the enemy that sowed tares even before the servants fell asleep. John lived to confront Ebion, and Cerinthus, and other heretics, who rose betimes, speaking perverse things.

(2.) Others think that it is only a rebuke to Peter's curiosity, and that his tarrying till Christ's second coming is only the supposition of an absurdity: "Wherefore askest thou after that which is foreign and secret? Suppose I should design that John should never die, what does that concern thee? It is nothing to thee, when or where, or how, John must die. I have told thee how thou must die for thy part; it is enough for thee to know that, Follow thou me." Note, It is the will of Christ that his disciples should mind their own present duty, and not be curious in their enquiries about future events, concerning either themselves or others. [1.] There are many things we are apt to be solicitous about that are nothing to us. Other people's characters are nothing to us; it is out of our line to judge them, Rom. xiv. 4. Whatsoever they are, saith Paul, it makes no matter to me. Other people's affairs are nothing to us to intermeddle in; we must quietly work, and mind our own business. Many nice and curious questions are put by the scribes and disputers of this world concerning the counsels of God, and the state of the invisible world, concerning which we may say, What is this to us? What do you think will become of such and such? is a common question, which may easily be answered with another: What is that to me? To his own Master he stands or falls. What is it to us to know the times and the seasons? Secret things belong not to us. [2.] The great thing that is all in all to us is duty, and not event; for duty is ours, events are God's-our own duty, and not another's; for every one shall bear his own burden--our present duty, and not the duty of the time to come; for sufficient to the day shall be the directions thereof: a good man's steps are ordered by the Lord, (Ps. xxxvii. 23); he is guided step by step. Now all our duty is summed up in this one of following Christ. We must attend his motions, and accommodate ourselves to them, follow him to do him honour, as the servant his master; we must walk in the way in which he walked, and aim to be where he is. And, if we will closely attend to the duty of following Christ, we shall find neither heart nor time to meddle with at which does not belong to us.

4. The mistake which arose from this saying of Christ, that that disciple should not die, but abide with the church to the end of time; together with the suppressing of this motion by a repetition of Christ's words, v. 23. Observe here,

(1.) The easy rise of a mistake in the church by misconstruing the sayings of Christ, and turning a supposition to a position. Because John must not die a martyr, they conclude he must not die at all.

[1.] They were inclined to expect it because they could not choose but desire it. Quod volumus facile crediumus--We easily believe what we wish to be true. For John to abide in the flesh when the rest were gone, and to continue in the world till Christ's second coming, they think, will be a great blessing to the church, which in every age might have recourse to him as an oracle. When they must lose Christ's bodily presence, they hope they shall have that of his beloved disciple; as if that must supply the want of his, forgetting that the blessed Spirit, the Comforter, was to do that. Note, We are apt to dote too much on men and means, instruments and external helps, and to think we are happy if we may but have them always with us; whereas God will change his workmen, and yet carry on his work, that the excellency of the power may be of God, and not of men. There is no need of immortal ministers to be the guides of the church, while it is under the conduct of an eternal Spirit.

[2.] Perhaps they were confirmed in their expectations when they now found that John survived all the rest of the apostles. Because he lived long, they were ready to think he should live always; whereas that which waxeth old is ready to vanish away, Heb. viii. 13.

[3.] However, it took rise from a saying of Christ's, misunderstood, and then made a saying of the church. Hence learn, First, The uncertainty of human tradition, and the folly of building our faith upon it. Here was a tradition, an apostolical tradition, a saying that went abroad among the brethren. It was early; it was common; it was public; and yet it was false. How little then are those unwritten traditions to be relied upon which the council of Trent hath decreed to be received with a veneration and pious affection equal to that which is owing to the holy scripture. Here was a traditional exposition of scripture. No new saying of Christ's advanced, but only a construction put by the brethren upon what he did really say, and yet it was a misconstruction. Let the scripture be its own interpreter and explain itself, as it is in a great measure its own evidence and proves itself, for it is light. Secondly, The aptness of men to misinterpret the sayings of Christ. The grossest errors have sometimes shrouded themselves under the umbrage of incontestable truths; and the scriptures themselves have ben wrested by the unlearned and unstable. We must not think it strange if we hear the sayings of Christ misinterpreted, quoted to patronise the errors of antichrist, and the impudent doctrine of transubstantiation--for instance, pretending to build upon that blessed word of Christ, This is my body.

(2.) The easy rectifying of such mistakes, by adhering to the word of Christ, and abiding by that. So the evangelist here corrects and controls that saying among the brethren, by repeating the very words of Christ. He did not say that the disciple should not die. Let us not say so then; but he said, If I will that he tarry till I come, what is that to thee? He said so, and no more. Add thou not unto his words. Let the words of Christ speak for themselves, and let no sense be put upon them but what is genuine and natural; and in that let us agree. Note, The best end of men's controversies would be to keep to the express words of scripture, and speak, as well as think, according to that word, Isa. viii. 20. Scripture language is the safest and most proper vehicle of scripture truth: the words which the Holy Ghost teacheth, 1 Cor. ii. 13. As the scripture itself, duly attended to, is the best weapon wherewith to wound all dangerous errors (and therefore deists, Socinians, papists, and enthusiasts do all they can to derogate the authority of scripture), so the scripture itself, humbly subscribed to, is the best weapon-salve to heal the wounds that are made by different modes of expression concerning the same truths. Those that cannot agree in the same logic and metaphysics, and the propriety of the same terms of air, and the application of them, may yet agree in the same scripture terms, and then may agree to love one another.

II. We have here the conclusion of this gospel, and with it of the evangelical story, v. 24, 25. This evangelist ends not so abruptly as the other three did, but with a sort of cadency.

1. This gospel concludes with an account of the author or penman of it, connected by a decent transition to that which went before (v. 24): This is the disciple which testifies of these things to the present age, and wrote these things for the benefit of posterity, even this same that Peter and his Master had that conference about in the foregoing verses --John the apostle. Observe here, (1.) Those who wrote the history of Christ were not ashamed to put their names to it. John here does in effect subscribe his name. As we are sure who was the author of the first five books of the Old Testament, which were the foundation of that revelation, so we are sure who were the penmen of the four gospels and the Acts, the pentateuch of the New Testament. The record of Christ's life and death is not the report of we know not who, but was drawn up by men of known integrity, who were ready not only to depose it upon oath, but, which was more, to seal it with their blood. (2.) Those who wrote the history of Christ wrote upon their own knowledge, not by hearsay, but what they themselves were eye and ear witnesses of. The penman of this history was a disciple, a beloved disciple, one that had leaned on Christ's breast, that had himself heard his sermons and conferences, had seen his miracles, and the proofs of his resurrection. This is he who testifies what he was well assured of. (3.) Those who wrote the history of Christ, as they testified what they had seen, so they wrote what they had first testified. It was published by word of mouth, with the greatest assurance, before it was committed to writing. They testified it in the pulpit, testified it at the bar, solemnly averred it, stedfastly avowed it, not as travellers give an account of their travels, to entertain the company, but as witnesses upon oath give account of what they know in a matter of consequence, with the utmost caution and exactness, to found a verdict upon. What they wrote they wrote as an affidavit, which they would abide by. Their writings are standing testimonies to the world of the truth of Christ's doctrine, and will be testimonies either for us or against us according as we do or do not receive it. (4.) It was graciously appointed, for the support and benefit of the church, that the history of Christ should be put into writing, that it might with the greater fulness and certainty spread to every place, and last through every age.

2. It concludes with an attestation of the truth of what had been here related: We know that his testimony is true. This may be taken either, (1.) As expressing the common sense of mankind in matters of this nature, which is, that the testimony of one who is an eye-witness, is of unspotted reputation, solemnly deposes what he has seen, and puts it into writing for the greater certainty, is an unexceptionable evidence. We know, that is, All the world knows, that the testimony of such a one is valid, and the common faith of mankind requires us to give credit to it, unless we can disprove it; and in other cases verdict and judgment are given upon such testimonies. The truth of the gospel comes confirmed by all the evidence we can rationally desire or expect in a thing of this nature. The matter of fact, that Jesus did preach such doctrines, and work such miracles, and rise from the dead, is proved, beyond contradiction, by such evidence as is always admitted in other cases, and therefore to the satisfaction of all that are impartial; and then let the doctrine recommend itself, and let the miracles prove it to be of God. Or, (2.) As expressing the satisfaction of the churches at that time concerning the truth of what is here related. Some take it for the subscription of the church of Ephesus, others of the angels or ministers of the churches of Asia to this narrative. Not as if an inspired writing needed any attestation from men, or could thence receive any addition to its credibility; but hereby they recommended it to the notice of the churches, as an inspired writing, and declared the satisfaction they received by it. Or, (3.) As expressing the evangelist's own assurance of the truth of what he wrote, like that (ch. xix. 35), He knows that he saith true. He speaks of himself in the plural number, We know, not for majesty-sake, but for modesty-sake, as 1 John i. 1, That which we have seen; and 2 Pet. i. 16. Note, The evangelists themselves were entirely satisfied of the truth of what they have testified and transmitted to us. They do not require us to believe what they did not believe themselves; no, they knew that their testimony was true, for they ventured both this life and the other upon it; threw away this life, and depended upon another, on the credit of what they spoke and wrote.

3. It concludes with an et cetera, with a reference to many other things, very memorable, said and done by our Lord Jesus, which were well known by many then living, but not thought fit to be recorded for posterity, v. 25. There were many things very remarkable and improvable, which, if they should be written at large, with the several circumstances of them, even the world itself, that is, all the libraries in it, could not contain the books that might be written. Thus he concludes like an orator, as Paul (Heb. xi. 32), What shall I more say? For the time would fail me. If it be asked why the gospels are not larger, why they did not make the New Testament history as copious and as long as the Old, it may be answered,

(1.) It was not because they had exhausted their subject, and had nothing more to write that was worth writing; no, there were many of Christ's sayings and doings not recorded by any of the evangelists, which yet were worthy to be written in letter of gold. For, [1.] Every thing that Christ said and did was worth our notice, and capable of being improved. He never spoke an idle word, nor did an idle thing; nay, he never spoke nor did any thing mean, or little, or trifling, which is more than can be said of the wisest or best of men. [2.] His miracles were many, very many, of many kinds, and the same often repeated, as occasion offered. Though one true miracle might perhaps suffice to prove a divine commission, yet the repetition of the miracles upon a great variety of persons, in a great variety of cases, and before a great variety of witnesses, helped very much to prove them true miracles. Every new miracle rendered the report of the former the more credible; and the multitude of them renders the whole report incontestable. [3.] The evangelists upon several occasions give general accounts of Christ's preaching and miracles, inclusive of many particulars, as Matt. iv. 23, 24; ix. 35; xi. 1; xiv. 14, 36; xv. 30; xix. 2; and many others. When we speak of Christ, we have a copious subject before us; the reality exceeds the report, and, after all, the one half is not told us. St. Paul quotes one of Christ's sayings, which is not recorded by any of the evangelists (Acts xx. 35), and doubtless there were many more. All his sayings were apophthegms.

(2.) But it was for these three reasons:-- [1.] Because it was not needful to write more. This is implied here. There were many other things, which were not written because there was no occasion for writing them. What is written is a sufficient revelation of the doctrine of Christ and the proof of it, and the rest was but to the same purport. Those that argue from this against the sufficiency of the scripture as the rule of our faith and practice, and for the necessity of unwritten traditions, ought to show what there is in the traditions they pretend to be perfective of the written word; we are sure there is that which is contrary to it, and therefore reject them. By these therefore let us be admonished, for of making many books there is no end, Eccl. xii. 12. If we do not believe and improve what is written, neither should we if there had been much more. [2.] It was not possible to write all. It was possible for the Spirit to indite all, but morally impossible for the penmen to pen all. The world could not contain the books. It is a hyperbole common enough and justifiable, when no more is intended than this, that it would fill a vast and incredible number of volumes. It would be such a large and overgrown history as never was; such as would jostle out all other writings, and leave us no room for them. What volumes would be filled with Christ's prayers, had we the record of all those he made, when he continued all night in prayer to God, without any vain repetitions? Much more if all his sermons and conferences were particularly related, his miracles, his cures, all his labours, all his sufferings; it would have been an endless thing. [3.] It was not advisable to write much; for the world, in a moral sense, could not contain the books that should be written. Christ said not what he might have said to his disciples, because they were not able to bear it; and for the same reason the evangelists wrote not what they might have written. The world could not contain, choresai. It is the word that is used, ch. viii. 37, "My word has no place in you." They would have been so many that they would have found no room. All people's time would have been spent in reading, and other duties would thereby have been crowded out. Much is overlooked of what is written, much forgotten, and much made the matter of doubtful disputation; this would have been the case much more if there had been such a world of books of equal authority and necessity as the whole history would have swelled to; especially since it was requisite that what was written should be meditated upon and expounded, which God wisely thought fit to leave room for. Parents and ministers, in giving instruction, must consider the capacities of those they teach, and, like Jacob, must take heed of over-driving. Let us be thankful for the books that are written, and not prize them the less for their plainness and brevity, but diligently improve what God has thought fit to reveal, and long to be above, where our capacities shall be so elevated and enlarged that there will be no danger of their being over-loaded.

The evangelist, concluding with Amen, thereby sets to his seal, and let us set to ours, an Amen of faith, subscribing to the gospel, that it is true, all true; and an Amen of satisfaction in what is written, as able to make us wise to salvation. Amen; so be it.
Albert Barnes: Notes on the Bible - 1834
21:20: Which also leaned ... - See Joh 13:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: seeth: Joh 21:7, Joh 21:24, Joh 20:2
which: Joh 13:23-26, Joh 20:2
Geneva 1599
21:20 (4) Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
(4) We must take heed that while we cast our eyes upon others that we do not neglect that which we are commanded to do.
John Gill
21:20 Then Peter turning about,.... After he was risen, and was following Christ:
seeth the disciple whom Jesus loved following also; by whom is designed John the Evangelist, and writer of this Gospel; who hearing Christ bid Peter follow him, rose up likewise, and went after him, in token of his willingness to serve him, and suffer for him too:
which also leaned on his breast at supper; at the "paschal supper", as the Persic version here reads it: "and said, Lord, which is he that betrayeth thee?" This disciple had a peculiar share in the love of Christ, as man, and was admitted to great nearness and freedom with him, signified by his leaning on his breast; and who being so near his person, and allowed to use a liberty with him, everyone did not take, at the motion of Peter, asked our Lord at supper, who the person was he meant that should betray him; all this is said as descriptive of the disciple here spoken of, which leaves it without any doubt, that it was the Apostle John; and who, from Jn 21:2 appears to be one of this company, and is further confirmed at Jn 21:24.
John Wesley
21:20 Peter turning - As he was walking after Christ. Seeth the disciple whom Jesus loved following him - There is a peculiar spirit and tenderness in this plain passage. Christ orders St. Peter to follow him in token of his readiness to be crucified in his cause. St. John stays not for the call; he rises and follows him too; but says not one word of his own love or zeal. He chose that the action only should speak this; and even when he records the circumstance, he tells us not what that action meant, but with great simplicity relates the fact only. If here and there a generous heart sees and emulates it, be it so; but he is not solicitous that men should admire it. It was addressed to his beloved Master, and it was enough that he understood it.
Robert Jamieson, A. R. Fausset and David Brown
21:20 Peter, turning about--showing that he followed immediately as directed.
seeth the disciple whom Jesus loved following; which also leaned on Jesus' breast at supper, and said, Lord, which is he that betrayeth thee?--The Evangelist makes these allusions to the peculiar familiarity to which he had been admitted on the most memorable of all occasions, perhaps lovingly to account for Peter's somewhat forward question about him to Jesus; which is the rather probable, as it was at Peter's suggestion that he put the question about the traitor which he here recalls (Jn 13:24-25).
21:2121:21: Զնա՝ տեսեալ Պետրոսի, ասէ ցՅիսուս. Տէր, իսկ սա՝ զի՞։
21. Պետրոսը, նրան տեսնելով, ասաց Յիսուսին. «Տէ՛ր, իսկ սա ի՞նչ կը լինի»:
21 Պետրոս զանիկա տեսնելով՝ ըսաւ Յիսուսին. «Տէ՛ր, հապա ասիկա ի՞նչ պիտի ըլլայ»։
Զնա տեսեալ Պետրոսի, ասէ ցՅիսուս. Տէր, իսկ սա զի՞:

21:21: Զնա՝ տեսեալ Պետրոսի, ասէ ցՅիսուս. Տէր, իսկ սա՝ զի՞։
21. Պետրոսը, նրան տեսնելով, ասաց Յիսուսին. «Տէ՛ր, իսկ սա ի՞նչ կը լինի»:
21 Պետրոս զանիկա տեսնելով՝ ըսաւ Յիսուսին. «Տէ՛ր, հապա ասիկա ի՞նչ պիտի ըլլայ»։
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21:2121: Его увидев, Петр говорит Иисусу: Господи! а он что?
21:21  τοῦτον οὗν ἰδὼν ὁ πέτρος λέγει τῶ ἰησοῦ, κύριε, οὖτος δὲ τί;
21:21. τοῦτον (To-the-one-this) οὖν (accordingly) ἰδὼν (having-had-seen,"ὁ (the-one) Πέτρος (a-Petros,"λέγει (it-fortheth) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous,"Κύριε, (Authority-belonged,"οὗτος (the-one-this) δὲ (moreover) τί; (what-one?"
21:21. hunc ergo cum vidisset Petrus dicit Iesu Domine hic autem quidHim therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?
21. Peter therefore seeing him saith to Jesus, Lord, and what shall this man do?
21:21. Therefore, when Peter had seen him, he said to Jesus, “Lord, but what about this one?”
21:21. Peter seeing him saith to Jesus, Lord, and what [shall] this man [do]?
Peter seeing him saith to Jesus, Lord, and what [shall] this man:

21: Его увидев, Петр говорит Иисусу: Господи! а он что?
21:21  τοῦτον οὗν ἰδὼν ὁ πέτρος λέγει τῶ ἰησοῦ, κύριε, οὖτος δὲ τί;
21:21. hunc ergo cum vidisset Petrus dicit Iesu Domine hic autem quid
Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?
21:21. Therefore, when Peter had seen him, he said to Jesus, “Lord, but what about this one?”
21:21. Peter seeing him saith to Jesus, Lord, and what [shall] this man [do]?
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Albert Barnes: Notes on the Bible - 1834
21:21: What shall this man do? - This question probably means, "What death shall he die?" But it is impossible to ascertain certainly why Peter asked this question. John was a favorite disciple, and perhaps Peter suspected that he would have a happier lot, and not be put to death in this manner. Peter was grieved at the question of Jesus; he was probably deeply affected with the account of his own approaching sufferings; and, with perhaps a mixture of grief and envy, he asked what would be his lot. But it is possible, also, that it was from kindness to John - a deep solicitude about him, and a wish that he might not die in the same manner as one who had denied his Lord. Whatever the motive was, it was a curiosity which the Lord Jesus did not choose to gratify.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: Lord: Mat 24:3, Mat 24:4; Luk 13:23, Luk 13:24; Act 1:6, Act 1:7
John Gill
21:21 Peter seeing him, saith to Jesus,.... Peter took a great deal of notice of John, and very likely understood, that he meant by his rising up and following Christ, to signify his readiness for service and suffering in the cause of Christ: and therefore says,
Lord, and what shall this man do? The phrase in the original is very short and concise, "Lord, and this what?" The Arabic version renders it, "and this, of what mind is he?" it looks as if he was of the same mind with me to follow thee; but it is better rendered by us, "what shall this man do?" in what work and service shall he be employed, who seems as willing as I am to serve thee? or it may be rendered thus, "and what shall this man suffer?" shall he suffer at all? and if he shall, what kind of death shall he undergo? what will become of him? what will be his end? how will it fare with him? this he said, partly out of curiosity, and partly out of concern for him, they two being associates and intimates, who had a strong affection for each other.
Robert Jamieson, A. R. Fausset and David Brown
21:21 Peter . . . saith to Jesus, Lord, and what shall this man do?--What of this man? or, How shall it fare with him?
21:2221:22: Ասէ ցնա Յիսուս. Եթէ կամիմ զի կացցէ դա՝ մինչեւ ե՛ս գամ. քեզ զի՞ փոյթ է, դու ե՛կ զկնի իմ։
22. Յիսուս նրան ասաց. «Եթէ ես կամենում եմ, որ դա ապրի, մինչեւ որ ես գամ, այդ քեզ ի՞նչ հոգ, դու արի՛ իմ յետեւից»:
22 Յիսուս ըսաւ անոր. «Եթէ ես ուզեմ որ ատիկա կենայ մինչեւ ես գամ, քու ի՞նչ հոգդ է. դուն իմ ետեւէս եկուր»։
Ասէ ցնա Յիսուս. Եթէ կամիմ, զի կացցէ դա մինչեւ ես գամ. քեզ զի՞ փոյթ է, դու եկ զկնի իմ:

21:22: Ասէ ցնա Յիսուս. Եթէ կամիմ զի կացցէ դա՝ մինչեւ ե՛ս գամ. քեզ զի՞ փոյթ է, դու ե՛կ զկնի իմ։
22. Յիսուս նրան ասաց. «Եթէ ես կամենում եմ, որ դա ապրի, մինչեւ որ ես գամ, այդ քեզ ի՞նչ հոգ, դու արի՛ իմ յետեւից»:
22 Յիսուս ըսաւ անոր. «Եթէ ես ուզեմ որ ատիկա կենայ մինչեւ ես գամ, քու ի՞նչ հոգդ է. դուն իմ ետեւէս եկուր»։
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21:2222: Иисус говорит ему: если Я хочу, чтобы он пребыл, пока приду, что тебе [до того]? ты иди за Мною.
21:22  λέγει αὐτῶ ὁ ἰησοῦς, ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ μοι ἀκολούθει.
21:22. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἐὰν (If-ever) αὐτὸν (to-it) θέλω (I-might-determine) μένειν (to-stay) ἕως (unto-if-which) ἔρχομαι , ( I-come ,"τί (what-one) πρὸς (toward) σέ; (to-THEE?"σύ (Thou) μοι (unto-me) ἀκολούθει. (thou-should-path-along-unto)
21:22. dicit ei Iesus si sic eum volo manere donec veniam quid ad te tu me sequereJesus saith to him: So I will have him to remain till I come, what is it to thee? Follow thou me.
22. Jesus saith unto him, If I will that he tarry till I come, what to thee? follow thou me.
21:22. Jesus said to him: “If I want him to remain until I return, what is that to you? You follow me.”
21:22. Jesus saith unto him, If I will that he tarry till I come, what [is that] to thee? follow thou me.
Jesus saith unto him, If I will that he tarry till I come, what [is that] to thee? follow thou me:

22: Иисус говорит ему: если Я хочу, чтобы он пребыл, пока приду, что тебе [до того]? ты иди за Мною.
21:22  λέγει αὐτῶ ὁ ἰησοῦς, ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ μοι ἀκολούθει.
21:22. dicit ei Iesus si sic eum volo manere donec veniam quid ad te tu me sequere
Jesus saith to him: So I will have him to remain till I come, what is it to thee? Follow thou me.
21:22. Jesus said to him: “If I want him to remain until I return, what is that to you? You follow me.”
21:22. Jesus saith unto him, If I will that he tarry till I come, what [is that] to thee? follow thou me.
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Adam Clarke: Commentary on the Bible - 1831
21:22: If I will that he tarry till I come - There are several opinions concerning this: the following are the principal.
1. Some have concluded from these words that John should never die. Many eminent men, ancients and moderns, have been and are of this opinion.
2. Others thought that our Lord intimated that John should live till Christ came to judge and destroy Jerusalem. On this opinion it is observed that Peter, who was the oldest of the apostles, died in the year 67, which, says Calmet, was six years before the destruction of Jerusalem; and that John survived the ruin of that city about thirty years, he being the only one of the twelve who was alive when the above desolation took place.
3. St. Augustin, Bede, and others, understood the passage thus: If I will that he remain till I come and take him away by a natural death, what is that to thee? follow thou me to thy crucifixion. On this it may be observed, that all antiquity agrees that John, if he did die, was the only disciple who was taken away by a natural death.
4. Others imagine that our Lord was only now taking Peter aside to speak something to him in private, and that Peter, seeing John following, wished to know whether he should come along with them; and that our Lord's answer stated that John should remain in that place till Christ and Peter returned to him; and to this meaning of the passage many eminent critics incline. For neatly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It mould appear intolerable in me to attempt to decide, where so many eminent doctors have disagreed, and do still disagree. I rather lean to the fourth opinion. See the conclusion of the Preface to this Gospel.
Albert Barnes: Notes on the Bible - 1834
21:22: That he tarry - That he live. The same word is used to express life in Phi 1:24-25; Co1 15:6.
Till I come - Some have supposed this to refer to the destruction of Jerusalem; others to the day of judgment; others to signify that he would not die a violent death; but the plain meaning is, "If I will that he should not die at all, it is nothing to thee." In this way the apostles evidently understood it, and hence raised a report that he would not die. It is remarkable that John was the last of the apostles; that he lived to nearly the close of the first century, and then died a peaceful death at Ephesus, being the only one, as is supposed, of the apostles who did not suffer martyrdom. The testimony of antiquity is clear on this point; and though there have been many idle conjectures about this passage and about the fate of John, yet no fact of history is better attested than that John died and was buried at Ephesus.
What is that to thee? - From this passage we learn:
1. that our main business is to follow the Lord Jesus Christ.
2. that there are many subjects of religion on which a vain and impertinent curiosity is exercised. All such curiosity Jesus here reproves.
3. that Jesus will take care of all his true disciples, and that we should not be unduly solicitous about them.
4. that we should go forward to whatever he calls us to persecution or death - not envying the lot of any other man, and anxious only to do the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: If: Mat 16:27, Mat 16:28, Mat 24:3, Mat 24:27, Mat 24:44, Mat 25:31; Mar 9:1; Co1 4:5, Co1 11:26; Rev 1:7, Rev 2:25; Rev 3:11, Rev 22:7, Rev 22:20
follow: Joh 21:19
John Gill
21:22 Jesus saith unto him,.... Christ vouchsafes an answer to Peter, but not a very clear one, nor such an one as he wished for, and not without a rebuke to him:
if I will that he tarry till I come, what is that to thee? meaning, that if it was his pleasure that he should live, not till his second coming to judge the quick and dead at the last day, but till he should come in his power and take vengeance on the Jewish nation, in the destruction of their city and temple by the Romans, and in dispersing them through the nations of the world; till which time John did live, and many years after; and was the only one of the disciples that lived till that time, and who did not die a violent death; what was that to Peter? it was no concern of his. The question was too curious, improper, and impertinent; it became him to attend only to what concerned himself, and he was bid to do:
follow thou me; whence it may be observed, that it becomes the saints to mind their duty in following Christ, and not concern themselves in things that do not belong to them. Christ is to be followed by his people as their leader and commander; as the shepherd of the flock; as a guide in the way, and the forerunner that is gone before; as the light of the world; as the pattern and example of the saints, and as their Lord and master; and that in the exercise of every grace, as humility and meekness, love, zeal, patience, and resignation to the will of God; and also in the discharge of duty, both with respect to moral life and conversation, and instituted worship, as attendance on public service, and submission to ordinances; and likewise in enduring sufferings patiently and cheerfully for his sake. Saints are under obligation to follow Christ; it is their interest so to do; it is honourable, safe, comfortable, and pleasant, and ends in happiness here and hereafter.
John Wesley
21:22 If I will that he tarry - Without dying, till I come - To judgment. Certainly he did tarry, till Christ came to destroy Jerusalem. And who can tell, when or how he died? What is that to thee? - Who art to follow me long before.
Robert Jamieson, A. R. Fausset and David Brown
21:22 Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me--From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.
21:2321:23: Եւ ե՛լ բանս այս յեղբարս, եւ համարեցան թէ աշակերտն այն ո՛չ մեռանիցի. եւ ո՛չ ասաց նմա Յիսուս, եթէ ոչ մեռանիցի. այլ թէ կամիմ ես թէ կացցէ դա մինչեւ ե՛ս գամ[2067]։ [2067] Ոմանք. Եւ ոչ ասաց Յիսուս թէ ոչ մե՛՛... թէ կայցէ դա մին՛՛։
23. Եւ այս խօսքը տարածուեց եղբայրների մէջ. եւ կարծեցին, թէ այն աշակերտը չպիտի մեռնի: Բայց Յիսուս նրան չասաց, թէ չպիտի մեռնի, այլ թէ՝ ես կամենում եմ, որ դա ապրի, մինչեւ որ ես գամ:
23 Այս խօսքը ելաւ եղբայրներուն մէջ թէ այն աշակերտը պիտի չմեռնի. սակայն Յիսուս չըսաւ անոր թէ ‘Պիտի չմեռնի’, հապա՝ ‘Եթէ ես ուզեմ որ ատիկա կենայ մինչեւ ես գամ, քու ի՞նչ հոգդ է’։
Եւ ել բանս այս յեղբարս, եւ համարեցան թէ աշակերտն այն ոչ մեռանիցի. եւ ոչ ասաց նմա Յիսուս եթէ` Ոչ մեռանիցի, այլ` [91]Թէ կամիմ ես թէ կացցէ դա մինչեւ ես գամ[92]:

21:23: Եւ ե՛լ բանս այս յեղբարս, եւ համարեցան թէ աշակերտն այն ո՛չ մեռանիցի. եւ ո՛չ ասաց նմա Յիսուս, եթէ ոչ մեռանիցի. այլ թէ կամիմ ես թէ կացցէ դա մինչեւ ե՛ս գամ[2067]։
[2067] Ոմանք. Եւ ոչ ասաց Յիսուս թէ ոչ մե՛՛... թէ կայցէ դա մին՛՛։
23. Եւ այս խօսքը տարածուեց եղբայրների մէջ. եւ կարծեցին, թէ այն աշակերտը չպիտի մեռնի: Բայց Յիսուս նրան չասաց, թէ չպիտի մեռնի, այլ թէ՝ ես կամենում եմ, որ դա ապրի, մինչեւ որ ես գամ:
23 Այս խօսքը ելաւ եղբայրներուն մէջ թէ այն աշակերտը պիտի չմեռնի. սակայն Յիսուս չըսաւ անոր թէ ‘Պիտի չմեռնի’, հապա՝ ‘Եթէ ես ուզեմ որ ատիկա կենայ մինչեւ ես գամ, քու ի՞նչ հոգդ է’։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: И пронеслось это слово между братиями, что ученик тот не умрет. Но Иисус не сказал ему, что не умрет, но: если Я хочу, чтобы он пребыл, пока приду, что тебе [до того]?
21:23  ἐξῆλθεν οὗν οὖτος ὁ λόγος εἰς τοὺς ἀδελφοὺς ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνῄσκει. οὐκ εἶπεν δὲ αὐτῶ ὁ ἰησοῦς ὅτι οὐκ ἀποθνῄσκει, ἀλλ᾽, ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι [, τί πρὸς σέ];
21:23. Ἐξῆλθεν (It-had-came-out) οὖν (accordingly,"οὗτος (the-one-this) ὁ (the-one) λόγος (a-forthee,"εἰς (into) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ,"ὅτι (to-which-a-one) ὁ (the-one) μαθητὴς (a-learner) ἐκεῖνος (the-one-thither) οὐκ (not) ἀποθνήσκει. (it-dieth-off) οὐκ (Not) εἶπεν (it-had-said) δὲ (moreover) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one) οὐκ (not) ἀποθνήσκει, (it-dieth-off,"ἀλλ' (other,"Ἐὰν (If-ever) αὐτὸν (to-it) θέλω (I-might-determine) μένειν (to-stay) ἕως (unto-if-which) ἔρχομαι , ( I-come ,"τί (what-one) πρὸς (toward) σέ; (to-THEE?"
21:23. exivit ergo sermo iste in fratres quia discipulus ille non moritur et non dixit ei Iesus non moritur sed si sic eum volo manere donec venio quid ad teThis saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but: So I will have him to remain till I come, what is it to thee?
23. This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what to thee?
21:23. Therefore, the saying went out among the brothers that this disciple would not die. But Jesus did not say to him that he would not die, but only, “If I want him to remain until I return, what is that to you?”
21:23. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what [is that] to thee?
Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what [is that] to thee:

23: И пронеслось это слово между братиями, что ученик тот не умрет. Но Иисус не сказал ему, что не умрет, но: если Я хочу, чтобы он пребыл, пока приду, что тебе [до того]?
21:23  ἐξῆλθεν οὗν οὖτος ὁ λόγος εἰς τοὺς ἀδελφοὺς ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνῄσκει. οὐκ εἶπεν δὲ αὐτῶ ὁ ἰησοῦς ὅτι οὐκ ἀποθνῄσκει, ἀλλ᾽, ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι [, τί πρὸς σέ];
21:23. exivit ergo sermo iste in fratres quia discipulus ille non moritur et non dixit ei Iesus non moritur sed si sic eum volo manere donec venio quid ad te
This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but: So I will have him to remain till I come, what is it to thee?
21:23. Therefore, the saying went out among the brothers that this disciple would not die. But Jesus did not say to him that he would not die, but only, “If I want him to remain until I return, what is that to you?”
21:23. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what [is that] to thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:23: Then went this saying ... - This mistake arose very naturally:
1. From the words of Jesus, which might be easily misunderstood to mean that he should not die; and,
2. It was probably confirmed when it was seen that John survived all the other apostles, had escaped all the dangers of persecution, and was leading a peaceful life at Ephesus. This mistake John deemed it proper to correct before he died, and has thus left on record what Jesus said and what he meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: what: Deu 29:29; Job 28:28, Job 33:13; Dan 4:35
John Gill
21:23 Then went this saying abroad among the brethren,.... It not being rightly understood by some one or more of the disciples present: it was divulged with a wrong sense annexed to it among other persons; who, though not of the eleven, yet were followers of Christ, children of God, that belonged to the same family, and were, in a spiritual relation, brethren to each other, and to the apostles:
that that disciple should not die; but should remain till the second coming of Christ, and be found among them that shall be then alive, and be changed. And such a notion not only was among the ancients; but Beza, in his notes on this text, tells us of a strolling wicked fellow, that gave out that he was the Apostle John; and was encouraged by some, particularly Postellus, a Sorbonic doctor, but was afterwards burnt at Tholouse.
Yet Jesus said not unto him he shall not die, but if I will that he tarry till I come, what is that to thee? These are the words of John himself, the disciple spoken of, who gives a true and just account of Christ's words, freeing them from the false sense that was put upon them; which shows his ingenuous disposition, his integrity and love of truth; being unwilling that such an error should obtain among the disciples, and pass in the world for truth.
John Wesley
21:23 The brethren - That is, the Christians. Our Lord himself taught them that appellation, Jn 20:17. Yet Jesus did not say to him, that he should not die - Not expressly. And St. John himself, at the time of writing his Gospel, seems not to have known clearly, whether he should die or not.
Robert Jamieson, A. R. Fausset and David Brown
21:23 Then went this saying abroad among the brethren, that that disciple should not die--into which they the more easily fell from the prevalent expectation that Christ's second coming was then near at hand.
yet Jesus said not unto him, He shall not die--The Evangelist is jealous for His Master's honor, which his death might be thought to compromise if such a misunderstanding should not be corrected.
21:2421:24: Ա՛յս աշակերտ է՝ որ վկայէ վասն այսոցիկ. որ եւ գրեա՛ցն իսկ զայսոսիկ. եւ գիտեմք, եթէ ճշմարի՛տ է վկայութիւն նորա[2068]։ [2068] Ոմանք. Թէ ճշմարիտ է վկայութիւնն նորա։
24. Այս աշակերտն է, որ վկայում է այս բաների մասին, որ եւ գրեց իսկ դրանք. եւ գիտենք, որ նրա վկայութիւնը ճշմարիտ է:
24 Ասիկա այն աշակերտն է, որ կը վկայէ այս բաներուն համար, որ գրեց ալ այս բաները ու գիտենք թէ անոր վկայութիւնը ճշմարիտ է։
Այս աշակերտ է որ վկայէ վասն այսոցիկ, որ եւ գրեացն իսկ զայսոսիկ. եւ գիտեմք եթէ ճշմարիտ է վկայութիւն նորա:

21:24: Ա՛յս աշակերտ է՝ որ վկայէ վասն այսոցիկ. որ եւ գրեա՛ցն իսկ զայսոսիկ. եւ գիտեմք, եթէ ճշմարի՛տ է վկայութիւն նորա[2068]։
[2068] Ոմանք. Թէ ճշմարիտ է վկայութիւնն նորա։
24. Այս աշակերտն է, որ վկայում է այս բաների մասին, որ եւ գրեց իսկ դրանք. եւ գիտենք, որ նրա վկայութիւնը ճշմարիտ է:
24 Ասիկա այն աշակերտն է, որ կը վկայէ այս բաներուն համար, որ գրեց ալ այս բաները ու գիտենք թէ անոր վկայութիւնը ճշմարիտ է։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: Сей ученик и свидетельствует о сем, и написал сие; и знаем, что истинно свидетельство его.
21:24  οὖτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν.
21:24. Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) μαθητὴς (a-learner) ὁ (the-one) μαρτυρῶν (witnessing-unto) περὶ (about) τούτων (of-the-ones-these) καὶ (and) ὁ (the-one) γράψας (having-scribed) ταῦτα, (to-the-one-these) καὶ (and) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ἀληθὴς (un-secluded) αὐτοῦ (of-it) ἡ (the-one) μαρτυρία (a-witnessing-unto) ἐστίν. (it-be)
21:24. hic est discipulus qui testimonium perhibet de his et scripsit haec et scimus quia verum est testimonium eiusThis is that disciple who giveth testimony of these things and hath written these things: and we know that his testimony is true.
24. This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true.
21:24. This is the same disciple who offers testimony about these things, and who has written these things. And we know that his testimony is true.
21:24. This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true:

24: Сей ученик и свидетельствует о сем, и написал сие; и знаем, что истинно свидетельство его.
21:24  οὖτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν.
21:24. hic est discipulus qui testimonium perhibet de his et scripsit haec et scimus quia verum est testimonium eius
This is that disciple who giveth testimony of these things and hath written these things: and we know that his testimony is true.
21:24. This is the same disciple who offers testimony about these things, and who has written these things. And we know that his testimony is true.
21:24. This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: - 25: Эти стихи могут быть рассматриваемы, во-первых, как заключение в одной 21-й главе. В таком случае они преимущественно будут утверждать истинность того, что сказано о судьбе Петра и Иоанна. Во-вторых, здесь можно видеть заключение ко всему Евангелию, и такое мнение представляется более правильным, так как ст. 25-й, очевидно, имеет в виду не одно небольшое прибавление к Евангелию, содержащееся в 21-й главе, а все Евангелие Иоанна. Итак, в заключении этом - по счету, втором - сей ученик, т. е. сам Иоанн говорит, что он является свидетелем истинности всего сказанного в Евангелии, что он именно сам написал его, а затем к его свидетельству присоединяют и свое те люди, которые окружали Иоанна (знаем...), т. е. вероятно, некоторые апостолы и другие очевидцы описанных в Евангелии Иоанна событий. Последнее же замечание евангелиста о том, что и весь мир не мог бы вместить в себе книг, в которых бы содержалось все, что известно было апостолам о Христе, нужно, конечно, понимать как гиперболическое выражение.

Н. Розанов.
Adam Clarke: Commentary on the Bible - 1831
21:24: This is the disciple - It is, I think, very likely that these two verses were added by some of the believers at that time, as a testimony to the truth of the preceding narration; and I allow, with Bishop Pearce and others, that it is possible that John may mean himself when he says We know, etc., yet, I think that it is very unlikely. It is certain that this Gospel loses no part of its authority in admitting the suffrage of the Church of God: it rather strengthens the important truths which are delivered in it; and in the mouths of so many witnesses the sacred matters which concern the peace and salvation of the world, are still more abundantly established. See the last note on the preceding chapter.
We know - Instead of οιδαμεν, we know, some have written οιδα μεν, I know indeed; but this is mere conjecture, and is worthy of no regard. It is likely that these verses were added by those to whom John gave his work in charge.
Albert Barnes: Notes on the Bible - 1834
21:24: This is the disciple ... - This proves that the beloved disciple was John.
We know - That is, it is known; it is universally admitted. It was so decidedly his character that he always declared the truth, that it had become known and was unquestioned, so that he himself might appeal to the universal testimony in his behalf. In this case, therefore, we have the testimony of a man whose character for nearly a century was that of a man of truth - so much so that it had become, in a manner, proverbial, and was put beyond a doubt. It is impossible to believe that such a man would sit down deliberately to impose on mankind, or to write a book which was false; and if not, then this book is true, and that is the same as saying that Christianity is a religion from heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: we know: Joh 19:35; Jo1 1:1, Jo1 1:2, Jo1 5:6; Jo3 1:12
Geneva 1599
21:24 (5) This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
(5) The history of Christ is truly and cautiously written: not for the curiosity of men, but for the salvation of the godly.
John Gill
21:24 This is the disciple which testifieth of these things,.... Recorded in this chapter concerning the appearance of Christ to his disciples at the sea of Tiberias, and what were done by him in their presence, what passed between them; particularly the conversation he had with Peter, both concerning himself, and the disciple John: and also, of all things that are written in this whole Gospel. These are testified to be true by this very disciple John, concerning whom the above report went upon a mistaken sense of Christ's words, and who himself
wrote these things; all that is contained in this book, as well as the particulars relating to this conversation of Christ with Peter:
and we know that his testimony is true. The testimony of one that was an eye and ear-witness, as John was, of all that he testified and wrote, must be known, owned, and allowed by all to be true, firm, and unquestionable; and therefore the apostle speaks in the plural number, as being not only his own sense, but the sense of all men. Though some take this to be the attestation of the Ephesian church, or of the bishops of the Asiatic churches, who put John upon writing this Gospel; of which they give their judgment and testimony, as believing it to be a true and faithful narrative.
John Wesley
21:24 This is the disciple who testifieth - Being still alive after he had wrote. And we know that his testimony is true - The Church added these words to St. John's, Gospel, as Tertius did those to St. Paul's Epistle to the Romans, Rom 16:22.
Robert Jamieson, A. R. Fausset and David Brown
21:24 FINAL CLOSE OF THIS GOSPEL. (Jn 21:24-25)
This is the disciple which testifieth of these things, and wrote these things--thus identifying the author of this book with all that it says of this disciple.
we know that his testimony is true--(Compare Jn 19:35).
21:2521:25: Բայց է եւ ա՛յլ ինչ բազում զոր արա՛ր Յիսուս, զոր եթէ գրեալ էր մի ըստ միոջէ, կարծեմ թէ՝ եւ ո՛չ աշխա՛րհս բաւակա՛ն էր տանել զգիրսն, որ թէ գրեալ էին[2069]։ԱՒԵՏԱՐԱՆ ԸՍՏ ՅՈՎՀԱՆՆՈՒ[2070]։(Իրք կնոջն շնացելոյ [2071])53 Գնացին իւրաքանչիւրոք ՚ի տեղի իւր[2072]։ 1 Իսկ Յիսուս գնա՛ց ՚ի լեառն Ձիթենեաց։ 2 Եւ ընդ առաւօտսն դարձեալ եկն ՚ի տաճարն. եւ գա՛յր առ նա ամենայն ժողովուրդն, եւ ուսուցանէ՛ր զնոսա[2073]։ 3 Ածին քահանայապետքն եւ փարիսեցիք՝ կին մի ըմբռնեա՛լ ՚ի շնութեան. եւ կացուցեալ զնա առաջի[2074], 4 ասեն. Կինս այս ըմբռնեալ՝ ինքն յայտնապէս շնացեա՛լ է[2075]։ 5 Եւ յօրէնսն՝ Մովսէս մեզ պատուիրեաց զայսպիսիս քարկոծե՛լ. արդ դու՝ զի՞նչ ասես վասն դորա։ 6 Զայս ասէին՝ փորձելով զնա, զի ունիցին ամբաստանութիւն զնմանէ։ Իսկ Յիսուս ՚ի խոնարհ հայելով գրէ՛ր մատամբն յերկրի։ 7 Իսկ իբրեւ ստիպեցին հարցանելով ցնա, հայեցեալ ՚ի վեր՝ ասէ ցնոսա. Անմեղն ՚ի ձէնջ, նախ՝ նա՛ ընկեսցէ քա՛ր ՚ի վերայ դորա։ 8 Եւ դարձեալ ՚ի խոնարհ նայելով՝ գրէ՛ր յերկրի։ 9 Եւ լուեալ՝ ելանէին մի ըստ միոջէ՝ սկսեալ յառաջնո՛ցն մինչեւ ՚ի վերջինսն. եւ մնաց միայն Յիսուս, եւ կինն՝ կա՛յր առաջի նորա[2076]։ 10 Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Կի՛ն դու՝ ո՛ւր են, ո՛չոք զքեզ դատապարտեաց։ 11 Եւ ասէ. Ո՛չ Տէր։ Եւ ասէ Յիսուս. Եւ ո՛չ ե՛ս դատապարտեմ զքեզ. ե՛րթ՝ յայսմհետէ՝ մի՛ մեղանչեր[2077]։[2069] Ոմանք. Զոր եթէ գրեալ էին մի ըստ միոջէ։ Ուր Ոսկան. Որ եթէ գրեալ էր։[2070] ՚Ի վախճանի՝ ոմանք. Կատարեցաւ գլուխք Աւետարանին որ ըստ Յովհաննու։[2071] Տե՛ս զոր նշանակեցաք ՚ի վերոյ. Գլ. Է̃ 52։ Ուր համաձայնելով բազմաթիւ հնագոյն գրչագրաց՝ զայս հատուած բանից աւետարանի նովին հանգամանօք եդաք աստանօր։[2072] Օրինակ մի ընդ Ոսկանայ. Եւ գնացին իւրաքան՛՛։[2073] Ոմանք. Եւ ընդ առաւօտն... եւ նստեալ ուսուցանէր զնոսա։[2074] Ոմանք յաւելուն. Ածին առ նա դպիրքն եւ քահանայապետքն... կին մի ՚ի շնութենէ ըմբռնեալ։[2075] Ոմանք. Եւ փորձելով ասեն ցնա. Վարդապետ. կինս այս գտաք ըմբռնեալ։ Ուր օրինակ մի. Կինս այս ըմբռնեցաւ ակնտեսութեամբ յանդիմանելի շնութենէ։ *Եւ յօրէնս Մովսէսի պատուիրեաց մեզ որ զայսպիսիս քարկոծ առնէին. արդ դու զի՞ ասես զսմանէ։ *Զայս ասացին փորձելով. զի ունիցին չարախօսութիւն զնմանէ։ Եւ Յիսուս հայեցեալ ՚ի կինն. եւ կինն ահիւ եւ դողութեամբ կայր առաջի նորա։ Եւ քահանայապետիցն ստիպէին հարցանել զնա։ Իսկ Յիսուս գթացեալ ՚ի կին. եւ խոնարհեալ մատամբն գրեաց ՚ի գետնի. եւ ասէր ցնոսա. Եկա՛յք ամենեքին ընթերցիք զգիրս զայս. եւ որ անմեղն է ՚ի ձէնջ արկցէ՛ քար ՚ի վերայ դորա։ Իբրեւ լուան զայն՝ գային ամենեքեան եւ ընթեռնուին մի ըստ միոջէ զյանցանս իւրեանց. եւ որ ընթեռնոյր ելանէր ՚ի տաճարէն. սկսեալ քահանայապետիցն մինչեւ ցփարիսեցիսն ելին ամենեքեան. եւ մնաց միայն կինն։ Ասէ Յիսուս. Կին դու ո՛վ է որ դատապարտեացն զքեզ։ Ասէ կինն. Ոչ եւս երեւին Տէր։ Ասէ Յիսուս. Եւ ոչ ես դատապարտեմ զքեզ. այսու հետեւ մի՛ եւս մեղանչիր. այլ երթ խաղաղութեամբ ՚ի տուն քո, թողեալ լիցին քեզ մեղք քո։[2076] Ոմանք. Եւ լուեալ իւրաքանչիւրոք զյանցանս իւր, սկսան ելանել մի ըստ միոջէ. ՚ի քահանայապետիցն սկսեալ յառաջնոյն մինչեւ ցվերջինսն. մնաց միայն Յիսուս։ Եւ կինն կայր առաջի նորա։ Իսկ Յիսուս հայեցեալ ՚ի վեր ոչ զոք ետես, բայց միայն զկինն. եւ ասէ ցնա. Ուր են դատախազք քո ո՞չ ոք զքեզ դատապարտեաց։ Եւ ասէ կինն. Ոչ ուրեք երեւին Տէր։ Եւ ասէ Յիսուս. Եւ ոչ ես դատապարտեմ։[2077] ՚Ի վախճանի. յօրինակին մերում ՚ի ստորին լուսանցս նշանակի. Այս բանս ՅՁԶ համարն է. որով յայտ առնէ՝ թէ ըստ կարգի պատմութեանն ՚ի ՅՁԶ համարն համաբարբառին Եւսեբեայ պարտ է ընթեռնուլ, ըստ որում եւ ունին կէսք ՚ի Յունական օրինակաց. եւ թարգմանութիւնն Լատինացւոց. յորմէ ոմանք եւ ՚ի մերոցս ՚ի յետին դարու գրչաց մուծին անդէն՝ որպէս նշանակեցաք անդանօր։
25. Բայց ուրիշ շատ բաներ էլ կան, որ Յիսուս արեց, որոնք, եթէ մէկը մէկ առ մէկ գրած լինէր, կարծում եմ, թէ աշխարհն իսկ բաւական չէր լինի պարփակելու այդ գրքերը, եթէ դրանք գրուած լինէին:
25 Եւ ուրիշ շատ բաներ ալ կան, որոնք Յիսուս ըրաւ, որոնք եթէ մէկիկ մէկիկ գրուած ըլլային, կարծեմ թէ աշխարհս ալ բաւական պիտի չըլլար պարունակելու գրուած գրքերը։ Ամէն։
Բայց է եւ այլ ինչ բազում զոր արար Յիսուս, զոր եթէ գրեալ էր մի ըստ միոջէ, կարծեմ թէ եւ ոչ աշխարհս բաւական էր տանել զգիրսն որ թէ գրեալ էին:

21:25: Բայց է եւ ա՛յլ ինչ բազում զոր արա՛ր Յիսուս, զոր եթէ գրեալ էր մի ըստ միոջէ, կարծեմ թէ՝ եւ ո՛չ աշխա՛րհս բաւակա՛ն էր տանել զգիրսն, որ թէ գրեալ էին[2069]։

ԱՒԵՏԱՐԱՆ ԸՍՏ ՅՈՎՀԱՆՆՈՒ[2070]։
(Իրք կնոջն շնացելոյ [2071])
53 Գնացին իւրաքանչիւրոք ՚ի տեղի իւր[2072]։ 1 Իսկ Յիսուս գնա՛ց ՚ի լեառն Ձիթենեաց։ 2 Եւ ընդ առաւօտսն դարձեալ եկն ՚ի տաճարն. եւ գա՛յր առ նա ամենայն ժողովուրդն, եւ ուսուցանէ՛ր զնոսա[2073]։ 3 Ածին քահանայապետքն եւ փարիսեցիք՝ կին մի ըմբռնեա՛լ ՚ի շնութեան. եւ կացուցեալ զնա առաջի[2074], 4 ասեն. Կինս այս ըմբռնեալ՝ ինքն յայտնապէս շնացեա՛լ է[2075]։ 5 Եւ յօրէնսն՝ Մովսէս մեզ պատուիրեաց զայսպիսիս քարկոծե՛լ. արդ դու՝ զի՞նչ ասես վասն դորա։ 6 Զայս ասէին՝ փորձելով զնա, զի ունիցին ամբաստանութիւն զնմանէ։ Իսկ Յիսուս ՚ի խոնարհ հայելով գրէ՛ր մատամբն յերկրի։ 7 Իսկ իբրեւ ստիպեցին հարցանելով ցնա, հայեցեալ ՚ի վեր՝ ասէ ցնոսա. Անմեղն ՚ի ձէնջ, նախ՝ նա՛ ընկեսցէ քա՛ր ՚ի վերայ դորա։ 8 Եւ դարձեալ ՚ի խոնարհ նայելով՝ գրէ՛ր յերկրի։ 9 Եւ լուեալ՝ ելանէին մի ըստ միոջէ՝ սկսեալ յառաջնո՛ցն մինչեւ ՚ի վերջինսն. եւ մնաց միայն Յիսուս, եւ կինն՝ կա՛յր առաջի նորա[2076]։ 10 Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Կի՛ն դու՝ ո՛ւր են, ո՛չոք զքեզ դատապարտեաց։ 11 Եւ ասէ. Ո՛չ Տէր։ Եւ ասէ Յիսուս. Եւ ո՛չ ե՛ս դատապարտեմ զքեզ. ե՛րթ՝ յայսմհետէ՝ մի՛ մեղանչեր[2077]։
[2069] Ոմանք. Զոր եթէ գրեալ էին մի ըստ միոջէ։ Ուր Ոսկան. Որ եթէ գրեալ էր։
[2070] ՚Ի վախճանի՝ ոմանք. Կատարեցաւ գլուխք Աւետարանին որ ըստ Յովհաննու։
[2071] Տե՛ս զոր նշանակեցաք ՚ի վերոյ. Գլ. Է̃ 52։ Ուր համաձայնելով բազմաթիւ հնագոյն գրչագրաց՝ զայս հատուած բանից աւետարանի նովին հանգամանօք եդաք աստանօր։
[2072] Օրինակ մի ընդ Ոսկանայ. Եւ գնացին իւրաքան՛՛։
[2073] Ոմանք. Եւ ընդ առաւօտն... եւ նստեալ ուսուցանէր զնոսա։
[2074] Ոմանք յաւելուն. Ածին առ նա դպիրքն եւ քահանայապետքն... կին մի ՚ի շնութենէ ըմբռնեալ։
[2075] Ոմանք. Եւ փորձելով ասեն ցնա. Վարդապետ. կինս այս գտաք ըմբռնեալ։ Ուր օրինակ մի. Կինս այս ըմբռնեցաւ ակնտեսութեամբ յանդիմանելի շնութենէ։ *Եւ յօրէնս Մովսէսի պատուիրեաց մեզ որ զայսպիսիս քարկոծ առնէին. արդ դու զի՞ ասես զսմանէ։ *Զայս ասացին փորձելով. զի ունիցին չարախօսութիւն զնմանէ։ Եւ Յիսուս հայեցեալ ՚ի կինն. եւ կինն ահիւ եւ դողութեամբ կայր առաջի նորա։ Եւ քահանայապետիցն ստիպէին հարցանել զնա։ Իսկ Յիսուս գթացեալ ՚ի կին. եւ խոնարհեալ մատամբն գրեաց ՚ի գետնի. եւ ասէր ցնոսա. Եկա՛յք ամենեքին ընթերցիք զգիրս զայս. եւ որ անմեղն է ՚ի ձէնջ արկցէ՛ քար ՚ի վերայ դորա։ Իբրեւ լուան զայն՝ գային ամենեքեան եւ ընթեռնուին մի ըստ միոջէ զյանցանս իւրեանց. եւ որ ընթեռնոյր ելանէր ՚ի տաճարէն. սկսեալ քահանայապետիցն մինչեւ ցփարիսեցիսն ելին ամենեքեան. եւ մնաց միայն կինն։ Ասէ Յիսուս. Կին դու ո՛վ է որ դատապարտեացն զքեզ։ Ասէ կինն. Ոչ եւս երեւին Տէր։ Ասէ Յիսուս. Եւ ոչ ես դատապարտեմ զքեզ. այսու հետեւ մի՛ եւս մեղանչիր. այլ երթ խաղաղութեամբ ՚ի տուն քո, թողեալ լիցին քեզ մեղք քո։
[2076] Ոմանք. Եւ լուեալ իւրաքանչիւրոք զյանցանս իւր, սկսան ելանել մի ըստ միոջէ. ՚ի քահանայապետիցն սկսեալ յառաջնոյն մինչեւ ցվերջինսն. մնաց միայն Յիսուս։ Եւ կինն կայր առաջի նորա։ Իսկ Յիսուս հայեցեալ ՚ի վեր ոչ զոք ետես, բայց միայն զկինն. եւ ասէ ցնա. Ուր են դատախազք քո ո՞չ ոք զքեզ դատապարտեաց։ Եւ ասէ կինն. Ոչ ուրեք երեւին Տէր։ Եւ ասէ Յիսուս. Եւ ոչ ես դատապարտեմ։
[2077] ՚Ի վախճանի. յօրինակին մերում ՚ի ստորին լուսանցս նշանակի. Այս բանս ՅՁԶ համարն է. որով յայտ առնէ՝ թէ ըստ կարգի պատմութեանն ՚ի ՅՁԶ համարն համաբարբառին Եւսեբեայ պարտ է ընթեռնուլ, ըստ որում եւ ունին կէսք ՚ի Յունական օրինակաց. եւ թարգմանութիւնն Լատինացւոց. յորմէ ոմանք եւ ՚ի մերոցս ՚ի յետին դարու գրչաց մուծին անդէն՝ որպէս նշանակեցաք անդանօր։
25. Բայց ուրիշ շատ բաներ էլ կան, որ Յիսուս արեց, որոնք, եթէ մէկը մէկ առ մէկ գրած լինէր, կարծում եմ, թէ աշխարհն իսկ բաւական չէր լինի պարփակելու այդ գրքերը, եթէ դրանք գրուած լինէին:
25 Եւ ուրիշ շատ բաներ ալ կան, որոնք Յիսուս ըրաւ, որոնք եթէ մէկիկ մէկիկ գրուած ըլլային, կարծեմ թէ աշխարհս ալ բաւական պիտի չըլլար պարունակելու գրուած գրքերը։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: Многое и другое сотворил Иисус; но, если бы писать о том подробно, то, думаю, и самому миру не вместить бы написанных книг. Аминь.
21:25  ἔστιν δὲ καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ ἰησοῦς, ἅτινα ἐὰν γράφηται καθ᾽ ἕν, οὐδ᾽ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία.
21:25. Ἔστιν (It-be) δὲ (moreover) καὶ (and) ἄλλα ( other ) πολλὰ ( much ) ἃ ( to-which ) ἐποίησεν (it-did-unto,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"ἅτινα (which-ones) ἐὰν (if-ever) γράφηται (it-might-be-scribed) καθ' (down) ἕν, (to-one,"οὐδ' (not-moreover) αὐτὸν (to-it) οἶμαι ( I-suppose ) τὸν (to-the-one) κόσμον (to-a-configuration) χωρήσειν (to-shall-have-spaced-unto) τὰ (to-the-ones) γραφόμενα ( to-being-scribed ) βιβλία. (to-paperlets)
21:25. sunt autem et alia multa quae fecit Iesus quae si scribantur per singula nec ipsum arbitror mundum capere eos qui scribendi sunt libros amenBut there are also many other things which Jesus did which, if they were written every one, the world itself. I think, would not be able to contain the books that should be written.
25. And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.
21:25. Now there are also many other things that Jesus did, which, if each of these were written down, the world itself, I suppose, would not be able to contain the books that would be written.
21:25. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen:

25: Многое и другое сотворил Иисус; но, если бы писать о том подробно, то, думаю, и самому миру не вместить бы написанных книг. Аминь.
21:25  ἔστιν δὲ καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ ἰησοῦς, ἅτινα ἐὰν γράφηται καθ᾽ ἕν, οὐδ᾽ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία.
21:25. sunt autem et alia multa quae fecit Iesus quae si scribantur per singula nec ipsum arbitror mundum capere eos qui scribendi sunt libros amen
But there are also many other things which Jesus did which, if they were written every one, the world itself. I think, would not be able to contain the books that should be written.
21:25. Now there are also many other things that Jesus did, which, if each of these were written down, the world itself, I suppose, would not be able to contain the books that would be written.
21:25. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:25: Many other things - Before his disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom.
Could not contain, etc. - Origen's signification of the word χωρειν is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed, the world would not receive the account with proper faith; but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: Joh 20:31.
We have already seen that this apostle often uses the term world to designate the Jewish people only; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word χωρειν. As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah.
Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions.
Even the world itself, etc. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In Num 13:33, the spies who returned from the search of the land of Canaan say that they saw giants there of such a prodigious size that they were in their own sight as grasshoppers. In Dan 4:11, mention is made of a tree, whereof the height reached unto the heaven; and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in 47:15, speaking of Solomon's wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be written concerning Jesus's miracles, if the particular account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as promising to Jacob that he would give the land of Canaan to him and his seed; and then it is added, οἱ πληρουσι πασαν, ὁσην ἡλιος ὁρᾳ, και γην και θαλασσαν. They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, T. i. p. 362, 10, is observed to speak after the same manner, ουδε γαρ των δωρεων ἱκανος ουδεις χωρησαι το αφθονον πληθος, ισως δ' ουδ' ὁ κοσμος. Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, l. 38, he says, speaking of the fullness of God, Ουδε γαρ εις (ει) πλουτον επιδεικνυσθαι βουληθειη τον ἑαυτου, χωρησαι αν, ηπειρωθεισης και θαλαττης, ἡ συμπασα γη. And should he will to draw out his fullness, the whole compass of sea and land could not contain it."
Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes Aeneas say to Achilles: -
Αλλ' αγε μηκετι ταυτα λεγωμεθα, νηπυτιοι ὡς,
ἙϚαοτ' εν μεσσῃ ὑσμινῃ δηΐοτητος.
ΕϚι γαρ αμφοτεροισιν ονειδεα μυθησασθαι
Πολλα μαλ'· ουδ' αν νηυς ἑκατονζυγος αχθος αροιτο.
Στρεπτη δε γλωσς' εϚι βροτων, πολεες δ' ενι μυθοι,
Παντοιοι· επεων δε πολυς νομος ενθα και ενθα.
Ὁπποιον κ' ειπῃσθα επος, τοιον κ' επακουσαις.
Iliad, xx. v. 244-250.
But wherefore should we longer waste the time
In idle prate, while battle roars around?
Reproach is cheap. With ease we might discharge
Gibes at each other, till a ship that asks
A hundred oars should sink beneath the load.
The tongue of man is voluble, hath words
For every theme, nor wants wide field and long;
And, as he speaks, so shall he hear again.
Cowper.
Few instances of any thing like these have been found in the western world; and yet it has been observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam consecuti sunt, quae vix coelo capi posse videatur - "especially when they pursued that glory which heaven itself seems scarcely sufficient to contain." And Livy also, in vii. 25, Hae vires populi Romani, quas vix terrarum capit orbis - "these energies of the Roman people, which the terraqueous globe can scarcely contain."
We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended; and it is well known that the Asiatic nations abound in these. In Deu 1:28, cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one of his countrymen understand it in this sense - they affixed no other idea to it, (for the words, in common use, conveyed no other), than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, etc., what would every Jew understand by it! Why, that if every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i.e. there would be an immense number of books. And so there would be; for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord's was could be contained in the compass of one or all of these Gospels.
There is a hyperbole very like this, taken from the Jewish writers, and inserted by Basnage, Hist. des Juifs, liv. iii. c. 1, s. 9. "Jochanan succeeded Simeon - he attained the age of Moses - he employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons!" Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above.
There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the presidents of the Sanhedrin, it is said: "Although the firmament were vellum, and the waters of the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers." Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time; and had written and spoken more on that subject and others than any of his contemporaries. This Eliezar flourished about seventy-three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died a.d. 99.
Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where; and no soul is puzzled with them but the critics. The above examples, I trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used in a million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended.
Amen - This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic; the Coptic, Sahidic, Ethiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three.
The word אמן amen, which has passed unaltered into almost all the languages of the world in which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, אמן אמן amen, amen. See an instance of this, Num 5:22. In Deu 27:15-26, it is to be understood in the same sense; the persons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honor, and my life to the certainty of what I now state.
Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. Instances of the use of the single term frequently occur: see Mat 5:18, Mat 5:26; Mat 6:2, Mat 6:5, Mat 6:16; Mat 8:10; Mat 10:15, Mat 10:23, Mat 10:42, etc., etc.; but it is remarkable that it is doubled by St. John, see Joh 1:51; Joh 3:3, Joh 3:5, Joh 3:11; Joh 5:19, Joh 5:24, Joh 5:25; Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53; Joh 8:34, Joh 8:51, Joh 8:58; Joh 10:1, Joh 10:7; Joh 12:24; Joh 13:16, Joh 13:20, Joh 13:21, Joh 13:38; Joh 14:12; Joh 16:20, Joh 16:23; Joh 21:18; and is never found iterated by any of the other evangelists. Some have supposed that the word אמן is contracted, and contains the initials of אדני מלך נעמן Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, ὁ Αμην, Rev 1:18; Rev 3:14; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber's attestation to their truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own transcript.
The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which appear most worthy of being noticed.
"The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished." - Syriac in Bib. Polyglott.
"With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen." - Arabic in Bib. Polyglott.
"The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed." - Persic in Bib. Polyglott.
Other subscriptions are as follow: -
"The end of the holy Gospel of John - delivered thirty years - thirty - two years after the ascension of Christ - in the Isle of Patmos - in the Greek tongue at Ephesus - under the reign of Domitian - written by John when he was an exile in Patmos - under the Emperor Trajan - and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120." - Suidas.
In an Ethiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words: - "Now the sum of all the clauses of the four Gospels is 9700. - By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed."
It may be just necessary to inform the reader that the most ancient MSS. have scarcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their different fancies. See the concluding note of the preceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed.
Albert Barnes: Notes on the Bible - 1834
21:25: Many other things - Many miracles, Joh 20:30. Many discourses delivered, etc.
I suppose ... - This is evidently the figure of speech called a hyperbole. It is a mode of speech where the words express more or less than is literally true. It is common among all writers; and as the sacred writers, in recording a Revelation to men, used human language, it was proper that they should express themselves as men ordinarily do if they wished to be understood. This figure of speech is commonly the effect of surprise, or having the mind full of some object, and not having words to express the ideas: at the same time, the words convey no falsehood. The statement is to be taken as it would be understood among the persons to whom it is addressed; and as no one supposes that the author means to be understood literally, so there is no deception in the case, and consequently no impeachment of his veracity or inspiration. Thus, when Longinus said of a man that "he was the owner of a piece of ground not larger than a Lacedaemonian letter," no one understood him literally. He meant, evidently, a very small piece of land, and no one would be deceived. So Virgil says of a man, "he was so tall as to reach the stars," and means only that he was very tall. So when John says that the world could not contain the books that would be written if all the deeds and sayings of Jesus were recorded, he clearly intends nothing more than that a great many books would be required, or that it would be extremely difficult to record them all; intimating that his life was active, that his discourses were numerous, and that he had not pretended to give them all, but only such as would go to establish the main point for which he wrote that he was the Messiah, Joh 20:30-31. The figure which John uses here is not uncommon in the Scriptures, Gen 11:4; Gen 15:5; Num 13:33; Dan 4:20.
This gospel contains in itself the clearest proof of inspiration. It is the work of a fisherman of Galilee, without any proof that he had any unusual advantages. It is a connected, clear, and satisfactory argument to establish the great truth that Jesus was the Messiah. It was written many years after the ascension of Jesus. It contains the record of the Saviour's profoundest discourses, of his most convincing arguments with the Jews, and of his declarations respecting himself and God. It contains the purest and most elevated views of God to be found anywhere, as far exceeding all the speculations of philosophers as the sun does the blaze of a taper. It is in the highest degree absurd to suppose that an unlettered fisherman could have originated this book. Anyone may be convinced of this by comparing it with what would be the production of a man in that rank of life now. But if John has preserved the record of what has occurred so many years before, then it shows that he was under the divine guidance, and is himself a proof, a full and standing proof, of the fulfillment of the promise which he has recorded that the Holy Spirit would guide the apostles into all truth, Joh 14:26. Of this book we may, in conclusion, apply the words spoken by John respecting his vision of the future events of the church: "Blessed is he that readeth and they that hear the words of this" book, "and keep those things which are written therein, for the time is at hand," Rev 1:3.
Next: Acts Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: there: Joh 20:30, Joh 20:31; Job 26:14; Psa 40:5, Psa 71:15; Ecc 12:12; Mat 11:5; Act 10:38; Act 20:35; Heb 11:32
that even: This is a very strong eastern expression to represent the number of miracles which Jesus wrought. But however strong and strange it may appear to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. See Num 13:33; Deu 1:28; Dan 4:11; Ecc 1:15. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have "composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons." Amo 7:10; Mat 19:24
John Gill
21:25 And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists:
the which, if they should be written everyone; with all the particular circumstances relating to them:
I suppose that even the world itself could not contain the books that should be written. The Arabic version renders it, "the things written in the books"; and the Syriac, "that the world would not be sufficient for the books that should be written"; and so the Persic, which adds, "and the Scribes of the world would fail, or be deficient"; there would not be Scribes enough in the world to write them; nor could they be read by men, if they were written; the world would be overloaded with them; and therefore the Holy Ghost has not thought fit to lay such a burden on men they could not bear, as to read such numbers of volumes; but has reduced them into a brief compendium, which may be read with ease, delight, and pleasure; and which is abundantly sufficient to attest the truth of Christ's incarnation, miracles, doctrines, obedience, sufferings, death, resurrection, ascension, session at God's right hand, &c. and of the whole of Christianity, and all that appertains to it, or whatever is necessary to be known, for the salvation of men: for this cannot be understood of the carnal and unbelieving part of the world, not receiving and bearing what would be contained in such volumes, were they written; for they are not able to receive and bear what is now written, but reject and despise it as foolishness. Some understand this as an hyperbolical expression; but the sense above given, may be admitted without an hyperbole; though an hyperbole may very well be allowed of; nor, taken literally, will it appear greater than some others used in Scripture; as when the posterity of Abraham are said to be as numerous as the stars of the sky; and especially when said to be as the sand by the sea shore, innumerable, Heb 11:12 and when Capernaum is said to be exalted unto heaven, or to reach unto it, Mt 11:23 and particularly the Jews have no reason to object, as one of them does (g), to such a way of speaking, whose writings abound in hyperbolical expressions, and in some like to this; as when one of their Rabbins says (h),
"if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes, and all the children of men Scribes, , "they would not be sufficient to write the law", which have learned, &c.''
and it is commonly said (i) by them, if this, or that, or the other thing was done, , "the world would not be able to bear them". And a later writer (k) of theirs, speaking of the different interpretations given by some of their Rabbins of a certain passage, says, they are so many, that an ass is not able to carry their books. And the intention of this expression, supposing it hyperbolical, is to show, that but a few of the wonderful things done by Christ were recorded by the evangelist, in comparison of the many which he every day did, in all places where he came; for he was continually going about doing good, and healing all manner of diseases; but these that were written are sufficient to prove him to be the true Messiah, and to require faith in him as such. To all which the evangelist sets his "Amen", as attesting and confirming the truth of all he had written; and which may be depended upon, and assented to, as truth, by all that read this Gospel. The Alexandrian copy, and Beza's Cambridge copy, have not the word "Amen"; nor have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some copies the following words are added,
"the Gospel according to John was given out thirty two years after the ascension of Christ;''
which would fall on the year of Christ 66, and so before the destruction of Jerusalem; which is contrary to the common opinion of learned men, some placing it in the year 97, others in the year 99.
(John starts his Gospel by stating: "All things were made by him". If one were to attempt to even summarise the works of creation, there is no way the world could contain the resulting volumes! Editor.)
(g) Jacob Aben ben Amram, porta veritatis, No. 1094. apud Kidder, Demonstration of the Messiah, par. 3. p. 67. Ed. fol. (h) Shirhashirim Rabba, fol. 4. 2. (i) Zohar in Exod. fol. 106. 4. & in Lev. fol. 26. 2. & 49. 3. & in Num. fol. 52. 2. & 59. 3. & 63. 3. & 64. 4. & 82. 3, 4. (k) R. Abraham Seba in Tzeror Hammor, fol. 79. 1.
John Wesley
21:25 If they were to be written particularly - Every fact, and all the circumstances of it. I suppose - This expression, which softens the hyperbole, shows that St. John wrote this verse.
Robert Jamieson, A. R. Fausset and David Brown
21:25 And there are many other things which Jesus did--(Compare Jn 20:30-31).
if . . . written every one, I suppose--an expression used to show that what follows is not to be pressed too far.
even the world itself would not hold the books, &c.--not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in the limitation of these matchless histories, in point of number, there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fulness.