9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.

questioned concerning his love to Christ.

a

13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

b

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.

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.

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 hindrance to him in getting to shore. Verse 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.

Verse 9. They saw a fire, &c.] 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: ver. 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. Verse 12. Come and dine.] ▲eute agisnoate. 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: ver. 4. but Kypke has largely shewn 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 break- || fast.

Durst ask him] Ever since the confession of Thomas, a proper awe of the deity of Christ had possessed their minds. Verse 13. And giveth them] Eating likewise with them, as Luke expressly says: chap. xxiv. 43.

Verse 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, chap. xx. 19. again to eleven of them, ver. 26. and at this time to seven of them, ver. 2. of this chapter. 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, Mark xvi. 9. John xx. 15, 16. 2ndly. To the holy women who came from the tomb, Matt. xxviii. 9. Sdly. To the two disciples who went to Emmaus, Luke xxiv. 13, &c. 4thly. To St. Peter alone, Luke xxiv. 34. 5thly. To the ten in the absence of Thomas, chap. xx. 19. 6thly. Eight days after to the eleven, Thomas being present, ver. 26. 7thly. To the seven, mentioned in ver. 2. of this chapter; which was between the eighth and fortieth day after his resurrection. Be sides these seven appearances, he shewed himself, 8thly. to the disciples on a certain mountain in Galilee, Matt. xxviii. 16. If the appearance mentioned by St. Paul, 1 Cor. xv. 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, 1 Cor. xv. 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 Mark xvi. 19, 20. Luke xxiv. 50-53. Acts i. 3-12. 1 Cor. xv. 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

The end for which this

A.M. 4033. A. D. 29.

A. M. 4033.

A. D. 29.

CCII. 1.

Follow me.

CCIL. 1.

a Ch. 13. 23, 25. & 20. 2.- -b Matt. 16. 27, 28. & 25. 31. 1 Cor. 4. 5. & 11. 26. Rev. 2. 25. & 3. 11. & 22. 7, 20.

Ch. 19. 35. 3 John 12.4 ch. 20. 30.— - Amos 7. 10.

Verse 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.

Verse 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 nearly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It would 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.

Verse 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, &c. 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 adaμs, we know, some have written. orda μer, 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.

Verse 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, &c.] Origen's signification of the word xwgy 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 re

corded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name; chap. xx. 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.

Bp. Pearce has a very judicious note here, of which what follows is an abstract, with a few additions.

Even the world itself, &c. 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 Numb. xiii. 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. iv. 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 chap. xlvii. 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, o πληρουσι πασαν, όσην ἥλιος ορά, 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, OUSE γας των δωρεων ικανος ουδείς χωρήσαι το άφθονον πληθος, ισος δ ̓ οὐδ ̓ ὁ κοσμος. Neither is 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. I. 38. Ουδε he says, speaking of the fulness of God, γας εις (εἰ) πλουτον επιδεικνυσθαι βουληθεση του εαυτού, χωρησαι αν ηπειρωθείσης και θαλαττης, ἡ σύμπασα γη. “And should he will to draw out his fulness, the whole compass of sea and land could not contain it."

any one able

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 Eneas say to Achilles,

Αλλ' άγε μηκέτι ταυτα λεγώμεθα, νηπυτιοι ως,

Εςαοτ' εν μέσση ύσμίνη δηιότητος.

Ετι γαρ αμφοτεροισιν ονείδεα μυθηασθαι

Πολλα μαλ' ουδ' αν νηυς ἑκατονζυγος αχθος αροιτο.
Στρεπτη δε γλωσσ' εσι βροτων, πόλεις δ' ενι μυθοι,

the nature of hyperboles.

Παντοιοι επέων δε πολὺς νόμος ενθα και ενθα. Οπποιον κ' ειπησθα επος, τοιον κ' επακούσαις.

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

An 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: Præsertim cùm illi eam gloriam consecuti sunt, quæ vix cœlo capi posse videatur— "especially when they pursued that glory which heaven itself seems scarcely sufficient to contain." And Livy also, in vii. 25. Ha 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 Deut. i. 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 sensethey 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, &c. what would every Jew understand by it? Why, that if every thing which Christ had done and said, had ever been written concerning any one person or subject: were to be written, the books would be more in number than

i. e. there would be an immense number of books. And so there would, 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.

writers, and inserted by BASNAGE, Hist. des Juifs, liv. iii. There is a hyperbole very like this, taken from the Jewish

c. i. 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

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