King James Version
John 21
25 verses with commentary
Jesus Appears to Seven Disciples
After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
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KJV Study Commentary
<strong>After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.</strong> The phrase μετὰ ταῦτα (<em>meta tauta</em>, 'after these things') marks transition from the Jerusalem resurrection appearances to events in Galilee. John shifts from the uppercase 'I AM' revelations and commissioning scenes to a more intimate, pastoral encount...
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(1) **After these things.**—Comp. the same expression in John 5:1; John 6:1; John 7:1. It denotes not immediate succession, but rather an interval during which other events have taken place. Here it connects the events of this chapter with the Gospel which has been brought to a conclusion in John 20:30-31. At a later period than the last-mentioned there, occurred the events to be mentioned here.
*...
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**22. struck Jesus with the palm ... Answerest Thou the high priest so--**(See Is 50:6; and compare Ac 23:2). (Also see on Mr 14:54.)
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.
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KJV Study Commentary
<strong>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.</strong> This list of seven disciples is precise yet incomplete—'two other' remain unnamed. The number seven suggests completeness or a representative group.<br><br>Σίμων Πέτρος (<em>Simōn Petros</em>) heads the list, as usual, despite his t...
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(2) **There were together Simon Peter, and Thomas called Didymus.**—It is most probable that we have here the names of all in the group of seven who were Apostles, and that the two unnamed persons were disciples in the wider sense in which the word is often used by St. John (John 6:60; John 6:66; John 7:3; John 8:31; John 18:19). If they were Andrew and Philip, which has been supposed from John 1:...
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**23. If I have spoken, &c.--**"if I spoke" evil, in reply to the high priest. (Also see on Mr 14:54.)
**if well--**He does not say "If not" evil, as if His reply were merely unobjectionable: "well" seems to challenge more than this as due to His remonstrance This shows that Mt 5:39 is not to be taken to the letter.
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.
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KJV Study Commentary
<strong>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.</strong> Peter's declaration Ὑπάγω ἁλιεύειν (<em>hypagō halieuein</em>, 'I am going fishing') uses present tense, suggesting ongoing intent—not a single outing but return to his former profession. After the resurrect...
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(3) **Simon Peter saith unto them, I go a fishing.**—The words are the vivid representation by an ear-witness of what actually took place as they re turned to their ordinary work during the interval between the Passover and Pentecost. It does not express either an abandonment of their higher vocation, or an expectation of the presence of the Lord. The picturesque colouring of the whole scene is qu...
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**24-27. Now Annas had sent him bound unto Caiaphas--**Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords n...
Read full commentary →But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
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KJV Study Commentary
<strong>But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.</strong> The transition from νυκτός (<em>nyktos</em>, night—verse 3) to πρωΐας (<em>prōias</em>, morning) is symbolic. Darkness yields to light; fruitless labor gives way to divine intervention. Jesus appears precisely when the disciples' independent effort has utterly failed.<br><br>...
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(4) **Jesus stood on the shore.**—Comp. John 20:19; John 20:26. The words express the sudden appearance without any indication of His coming. He was then standing in the midst, or on the shore, but no one knew whence or how.
**The disciples knew not that it was Jesus.**—Comp. John 20:14.
Jamieson-Fausset-Brown Bible Commentary
**24-27. Now Annas had sent him bound unto Caiaphas--**Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords n...
Read full commentary →Then Jesus saith unto them, Children, have ye any meat? They answered him, No. Children: or, Sirs
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<strong>Then Jesus saith unto them, Children, have ye any meat? They answered him, No.</strong> Jesus addresses them as παιδία (<em>paidia</em>, children/little children), a term of endearment showing affection despite their regression to fishing. This same word appears in 1 John 2:14, 18 where the apostle tenderly addresses believers. Jesus doesn't rebuke but lovingly engages.<br><br>The question...
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(5) **Children, have ye any meat?**—The word rendered “Children” (or, as the margin has it, *Sirs*)*,* is used in addressing others only by St. John among the New Testament writers (1John 2:13; 1John 2:18). It is not the word used in John 13:33, where we have an expression denoting His affectionate tenderness for the disciples, which would not have been appropriate here, for He does not at once re...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-27. Now Annas had sent him bound unto Caiaphas--**Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords n...
Read full commentary →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.
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<strong>Cast the net on the right side of the ship, and ye shall find</strong>—The stranger's command from shore seems arbitrary, yet obedience brings miraculous abundance. The Greek word for 'right side' (δεξιός/dexios) carries symbolic weight—the right side represents divine favor and blessing throughout Scripture. <strong>They were not able to draw it for the multitude of fishes</strong> (πλῆθο...
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(6) **Cast the net on the right side of the ship.**—Comp. Note on Luke 5:6. Here the special direction is to cast the net on the right side. We must suppose that the net was cast on the left side, and that they think the speaker who stands on the shore sees some indication of fishes on the other side, for He is still as a stranger to them, and yet they at once obey Him.
**They were not able to dra...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-27. Now Annas had sent him bound unto Caiaphas--**Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords n...
Read full commentary →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.
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KJV Study Commentary
<strong>That disciple whom Jesus loved</strong> (ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς/ho mathētēs ekeinos hon ēgapa ho Iēsous)—John identifies himself through this phrase, emphasizing Christ's love rather than his own name. John recognizes first: <strong>It is the Lord</strong> (Ὁ κύριός ἐστιν/Ho kyrios estin). Love perceives what others miss; intimacy brings recognition. Yet Peter acts first—chara...
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(7) **Therefore that disciple whom Jesus loved saith unto Peter.**—Comp. *Introduction,* p 375. The traits of character which have before met us are exactly preserved here. John, true to the life of contemplation, is first to trace in the present draught of fishes an analogy with the earlier one, and to discern that the Master who spoke then is present now. Peter, true to the life of action, is fi...
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**28. Then led they Jesus from Caiaphas to the hall of judgment--**but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (Mt 27:1; and see on Mr 15:1). The word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province."
**they thems...
Read full commentary →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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<strong>The other disciples came in a little ship</strong> (τῷ πλοιαρίῳ/tō ploiariō)—John uses the diminutive form, emphasizing the small fishing boat contrasted with the enormous catch. While Peter swims impetuously to Jesus, the other disciples fulfill their responsibility: <strong>dragging the net with fishes</strong> (σύροντες τὸ δίκτυον τῶν ἰχθύων/syrontes to diktyon tōn ichthyōn). This prese...
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(8) **And the other disciples came in a little ship.**—Better. . . . *in the boat.* The two words “ship” and “boat” (πλοῖον and πλοιάριον) are interchanged here, as in John 6:17 *et seq.*
**For they were not far from land, but as it were two hundred cubits.**—That is, about 100 English yards. The shortness of the distance explains how they were able to drag the net in tow. The Greek preposition us...
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**29-32. Pilate went out to them, and said, What accusation bring ye against this man?--**State your charge.
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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KJV Study Commentary
<strong>They saw a fire of coals there, and fish laid thereon, and bread</strong> (ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον/anthrakian keimenēn kai opsarion epikeimenon kai arton)—Jesus has already prepared breakfast before they arrive. The resurrected Christ serves His disciples, demonstrating His continued care for their physical needs. The detail of <strong>fire of coals</strong> (ἀ...
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(9) **They saw a fire of coals there, and fish laid thereon, and bread.**—In the original the tenses are present, describing the scene as it was impressed on the mind of the writer. *They saw a fire of coals and fish lying thereon, and bread,* or, perhaps,. . . . *and a fish lying thereon, and a loaf.*
For “fire of coals” comp. Note on John 18:18.
For the word rendered “fish,” comp. John 21:10; Jo...
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**29-32. Pilate went out to them, and said, What accusation bring ye against this man?--**State your charge.
Jesus saith unto them, Bring of the fish which ye have now caught.
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KJV Study Commentary
<strong>Bring of the fish which ye have now caught</strong> (ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν/enegkate apo tōn opsariōn hōn epiasate nyn)—Though Jesus has already provided fish and bread, He commands the disciples to bring their catch. This invitation reveals profound truths about divine-human cooperation. Christ's provision is complete and sufficient, yet He graciously incorporates human ...
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(10) **Bring of the fish which ye have now caught.**—Comp. Note on last verse. It is implied that they did so, and thus furnished part of the meal of which they are about to partake.
Jamieson-Fausset-Brown Bible Commentary
**29-32. Pilate went out to them, and said, What accusation bring ye against this man?--**State your charge.
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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KJV Study Commentary
<strong>Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three</strong> (ἑκατὸν πεντήκοντα τριῶν/hekaton pentēkonta triōn)—The precise number 153 has fascinated interpreters for centuries. Some note that ancient zoology (Hieronymus) claimed 153 species of fish existed, suggesting the gospel's universal scope—every nation will be gathered. Others observe ...
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(11) **Simon Peter went up.**—The better reading inserts “therefore”: *Simon Peter therefore went up—i.e.,* because of Christ’s command. He went up into the ship now lying on the shore with one end of the net fastened to it, and drew the remainder of the net to the shore.
**Full of great fishes, an hundred and fifty and three.**—The greatness and the number are dwelt upon because in any ordinary h...
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**29-32. Pilate went out to them, and said, What accusation bring ye against this man?--**State your charge.
Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
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KJV Study Commentary
<strong>Come and dine</strong> (δεῦτε ἀριστήσατε/deute aristēsate)—Jesus' invitation to breakfast is tender and hospitable. The resurrected Lord serves His disciples, reversing typical master-servant relationships. This meal echoes the Last Supper but transforms sorrow into joy, betrayal into restoration. <strong>And none of the disciples durst ask him, Who art thou? knowing that it was the Lord</...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **Jesus saith unto them, Come and dine.**—Comp. Note on John 21:15 and Luke 11:37, which are the only other instances of the verb in the New Testament. The meal referred to was the early morning meal which we call breakfast (John 21:4).
**And none of the disciples durst ask him . . .**—Comp. John 4:27. They approach Him in reverent silence. Knowing it is the Lord, they yet desire the assuranc...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--**In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
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KJV Study Commentary
<strong>Jesus then cometh, and taketh bread, and giveth them, and fish likewise</strong> (ἔρχεται Ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς/erchetai Iēsous kai lambanei ton arton kai didōsin autois)—The verbs deliberately echo the feeding of the 5,000 (John 6:11: ἔλαβεν... ἐδίδου/elaben... edidou). Jesus serves them personally, distributing bread and fish. This isn't merely a meal but a lit...
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(13) **Jesus then cometh**—*i.e.,* from the place where they had seen Him to the “fire of coals.”
**And taketh bread, and giveth them.**—Better, . . . *the bread*—*i.e.,* the bread of John 21:9. Again (comp. John 20:22) we are reminded of the words used at the Last Supper. (Comp. Note on Luke 24:30.)
**And fish likewise.**—Better, *and the fish likewise*—*i.e.,* the fishes of John 21:9-10.
Jamieson-Fausset-Brown Bible Commentary
**33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--**In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
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KJV Study Commentary
<strong>This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead</strong> (τοῦτο ἤδη τρίτον ἐφανερώθη Ἰησοῦς τοῖς μαθηταῖς/touto ēdē triton ephanerōthē Iēsous tois mathētais)—John marks this as the third post-resurrection appearance to the disciples collectively (not counting individual appearances to Mary Magdalene or the two on the Emmaus road)...
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(14) **This is now the third time that Jesus shewed himself to his disciples.**—Better, . . . *that Jesus was manifested . . .—*Comp. Note on John 21:1. The writer is giving his own witness. He passes over, therefore, the appearances to Mary Magdalene and others, and counting only those “to the disciples”—to the Ten on the first Easter day, and to the Eleven on its octave—gives this appearance as ...
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**33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--**In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
Jesus Restores Peter
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.
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KJV Study Commentary
Jesus' threefold questioning of Peter—'Simon, son of Jonas, lovest thou me more than these?'—addresses Peter's threefold denial. The Greek text contains a significant interchange: Jesus asks 'lovest thou me' using ἀγαπάω (agapaō), the highest form of love—selfless, sacrificial, divine love. Peter responds 'thou knowest that I love thee' using φιλέω (phileō), meaning affectionate friendship. In the...
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(15) **Jesus saith to Simon Peter, Simon, son of Jonas.**—The better text here and in John 21:16-17, is, *Simon, son of John.* The contrast of the name by which the Evangelist denotes, and with that by which the Lord addresses Peter, at once strikes us as significant, and the more so because it comes in a context containing several significant verbal contrasts. Our Lord’s words would seem to addre...
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**33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--**In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
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.
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KJV Study Commentary
Christ's second question intensifies the examination of Peter's love. The command changes from 'lambs' to 'sheep', possibly indicating care for both young and mature believers. The repetition emphasizes the centrality of love in ministry—without genuine love for Christ, shepherding His flock becomes mere profession. Peter's response 'thou knowest that I love thee' appeals to Christ's omniscience r...
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(16) **He saith to him again the second time.**—The question is repeated in exactly the same form, except that our Lord does not continue the comparison “more than these.” He uses the same word for the higher, more intellectual love, and Peter replies by the same declaration of personal attachment, and the same appeal to his Master’s knowledge of him.
**Feed my sheep.**—Better, *be* *a shepherd of...
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**33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--**In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
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.
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KJV Study Commentary
The third question grieves Peter—perhaps because it exposes his past denials or because Jesus seems to doubt his love. Yet this third questioning completes Peter's restoration: three denials, three professions, three commissions. Peter's appeal to Christ's omniscience ('thou knowest all things') expresses humble dependence. The final command 'Feed my sheep' commissions Peter for his life's work, f...
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(17) **He saith unto him the third time.**—Again the question is asked, but this time the Lord uses Peter’s own word, and His question seems to say, “Dost thou, in personal affection and devotion, really love Me?” The third time, to him who had three times denied! and this time the love which Peter knows has ever filled his soul seems to be doubted. The question cuts to the very quick, and in the ...
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**33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--**In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
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.
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KJV Study Commentary
<strong>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.</strong> Jesus's double <strong>verily, verily</strong> (ἀμὴν ἀμὴν/<em>amēn amēn</em>) introduces solemn prophecy about Peter's martyrdom. The ...
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(18) **Verily, verily, I say unto thee.**—This phrase is peculiar to St. John. (Comp. Note on John 1:51.) The remainder of the verse contains three pairs of sentences answering to each other:—
“Thou wast young,”. . . . “Thou shalt be old;”
“Thou girdedst thyself,”. . . . “Thou shalt stretch forth thy hands, and another shall gird thee;”
“And walkedst whither thou wouldest,” . . . “And carry thee w...
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**39. But ye have a custom that I should release one unto you at the passover, &c.--**See on Mr 15:7-11. "On the typical import of the choice of Christ to suffer, by which Barabbas was set free, see the sixteenth chapter of Leviticus, particularly Le 16:5-10, where the subject is the sin offering on the great day of atonement" [Krafft in Luthardt].
This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
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KJV Study Commentary
<strong>This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.</strong> John's editorial comment explains Jesus's cryptic prophecy: <strong>This spake he, signifying by what death</strong> (τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ/<em>touto de eipen sēmainōn poiō thanatō</em>). The verb <strong>signifying</strong> (σημαίνων/<em>sēmainōn...
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(19) **This spake he, signifying by what death he should glorify God.**—These words are a comment by the writer, and quite in St. John’s style. (Comp. John 2:21; John 6:6; John 7:39; John 12:33.)
“By what death,” or, more exactly, *by what manner of death* (comp. John 12:33; John 18:32), indicates generally the martyrdom of Peter as distinct from a natural death, without special reference to the c...
Read full commentary →The Beloved Disciple
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?
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KJV Study Commentary
<strong>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?</strong> After receiving prophecy of his martyrdom, Peter's immediate response is to look at another disciple. <strong>Turning about</strong> (ἐπιστραφεὶς/<em>epistrapheis</em>) suggests physical movement—Peter literally turns...
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(20) **Peter, turning about, seeth the disciple whom Jesus loved following.**—We must suppose that St. Peter had retired with our Lord, and that St. John seeing this had followed at a distance. He had been the companion and friend of St. Peter (comp. *Introduction,* p. 371). More than any other—and this is made prominent here—he had entered into close communion with the Lord Himself. He was called...
Read full commentary →Peter seeing him saith to Jesus, Lord, and what shall this man do?
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KJV Study Commentary
<strong>Peter seeing him saith to Jesus, Lord, and what shall this man do?</strong> Peter's question reveals human nature's instinct toward comparison and curiosity about others' callings. <strong>Peter seeing him</strong> (τοῦτον οὖν ἰδὼν ὁ Πέτρος/<em>touton oun idōn ho Petros</em>)—the participle emphasizes the act of observation. Fresh from hearing his martyrdom prophesied, Peter's gaze turns f...
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(21) **Lord, and what shall this man do**?—The motive prompting this question was probably that of loving interest in the future of his friend. It may well be that the two friends, in the sadness of the dark days through which they had passed, had talked together of what their Master’s predictions of the future meant, and had wondered what there was in store for themselves. They knew the world was...
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CHAPTER 19 Joh 19:1-16. Jesus before Pilate--Scourged--Treated with Other Severities and Insults--Delivered Up, and Led Away to Be Crucified.
**1-3. Pilate took Jesus and scourged him--**in hope of appeasing them. (See Mr 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mr 15:16)--the body of the military cohort stationed there--to take part in the mock coron...
Read full commentary →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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KJV Study Commentary
<strong>Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.</strong> Christ's response firmly redirects Peter from comparison to personal obedience. The conditional clause <strong>If I will that he tarry till I come</strong> (ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι/<em>ean auton thelō menein heōs erchomai</em>) establishes divine sovereignty—the phrase <stron...
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(22) **If I will that he tarry till I come, what is that to thee?**—The answer must be taken as reproving the spirit which would inquire into another’s life and work, with the effect of weakening the force of its own. Here, as in all the earlier details of St. Peter’s life, his character is emotional, earnest, loving, but wanting in depth, and not without self-confidence. The words “Follow Me,” th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 19 Joh 19:1-16. Jesus before Pilate--Scourged--Treated with Other Severities and Insults--Delivered Up, and Led Away to Be Crucified.
**1-3. Pilate took Jesus and scourged him--**in hope of appeasing them. (See Mr 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mr 15:16)--the body of the military cohort stationed there--to take part in the mock coron...
Read full commentary →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?
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KJV Study Commentary
<strong>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?</strong> John provides crucial editorial correction of a widespread misunderstanding. <strong>Then went this saying abroad among the brethren</strong> (ἐξῆλθεν οὖν οὗτος ὁ λόγος εἰς τοὺς ἀδελφούς/<...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Then **(better, *therefore*) **went this saying abroad among the brethren.**—For the word “brethren” comp. Notes on Matthew 23:8 and Acts 9:30. As a general name for the disciples, it is not elsewhere found in the Gospels, but we have the key to it in our Lord’s own words to Mary Magdalene (John 20:17).
**Jesus said not unto him, He shall not die; but, If. . . .—**The mistake of the brethre...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 19 Joh 19:1-16. Jesus before Pilate--Scourged--Treated with Other Severities and Insults--Delivered Up, and Led Away to Be Crucified.
**1-3. Pilate took Jesus and scourged him--**in hope of appeasing them. (See Mr 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mr 15:16)--the body of the military cohort stationed there--to take part in the mock coron...
Read full commentary →This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
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KJV Study Commentary
<strong>This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.</strong> The Gospel's conclusion identifies its author and affirms its reliability. <strong>This is the disciple</strong> (οὗτός ἐστιν ὁ μαθητὴς/<em>houtos estin ho mathētēs</em>) points to the beloved disciple of verses 20-23, now explicitly identified as the Gospel's aut...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **This is the disciple which testifieth of these things, and wrote these things.**—Comp. John 20:30-31. As we have there the formal close of what seems to have been the original Gospel, we have here the formal close of the epilogue. The words are, however, too wide to be limited to the epilogue, and clearly refer to all that has preceded. They identify the writer with the disciple just mentio...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4-5. Pilate ... went forth again, and saith ... Behold, I bring him forth to you--**am bringing, that is, going to bring him forth to you.
**that ye may know I find no fault in him--**and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.
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.
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KJV Study Commentary
John concludes his Gospel with hyperbole: if every deed of Jesus were written, 'the world itself could not contain the books.' This emphasizes the inexhaustible significance of Christ's life and works. John has been selective (20:30-31), choosing signs that demonstrate Jesus as Messiah. This closing statement invites readers to ponder Christ's infinite worth—no library could exhaust His glory. The...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **And there are also many other things which Jesus did. . . .—**The MSS. evidence for this verse is also so conclusive that almost every competent editor inserts it in his text, but it is not found in the famous Sinaitic Codex. The transference from the plural to the singular—“We know” (John 21:24), “I suppose” (in this verse)—has led to the supposition, which is in every way probable, that i...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4-5. Pilate ... went forth again, and saith ... Behold, I bring him forth to you--**am bringing, that is, going to bring him forth to you.
**that ye may know I find no fault in him--**and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.