Chapter 21

Chapter XXI.


Concerning the third manifestation, two things are noted.

1. Afterwards he manifested etc. Here the third manifestation is treated, which was made for Peter's confirmation: and this part is divided into two. In the first, the manifestation is treated: in the second, Peter's confirmation, at the passage: When therefore they had dined etc.

The first into two, because for the description of the manifestation it is necessary to describe the surrounding circumstances: therefore first those are touched upon: second, the manifestation itself, at the passage: But when morning had come etc.

The circumstances surrounding the manifestation are the place, in which he manifests himself: and the persons, to whom he manifests himself; and the act or affair, by reason of which he manifests himself.

2. (Verse 1.). First therefore the place is described, in which this manifestation was made, when it is said: Afterwards Jesus manifested himself again at the Sea of Tiberias: behold, the place. "The Sea of Tiberias is the same as the Lake of Gennesaret and as the Sea of Galilee"; and it is called Tiberias from the city of Tiberias, which is situated near that lake: and it is called the Sea of Galilee from the region in which it is: it is called the Lake of Gennesaret from the proper nature of the lake itself, so that Gennesaret is said as if generating breezes.

And he manifested thus. Here the persons are touched upon, to whom he manifests himself: whence he says:

3. (Verse 2.). There were together Simon Peter and Thomas, who is called Didymus, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee and two others of his disciples. And thus there were seven, because such a number is fitting and sufficient for every kind of testimony. And in this the sevenfold grace of the Holy Spirit is commended, which ought to be in those who go to fish, that is, to gather the people for the Lord: concerning which sevenfold number it is said in Isaiah 4: "Seven women shall take hold of one man" — without these women there is no spiritual propagation — and in Isaiah 11: "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him."

4. (Verse 3.) Simon Peter says to them. Here is touched upon the act or occupation, on the occasion of which he manifests himself; and this indeed was the act of fishing, in which all had come together. But Peter was the principal one, because on account of him especially this manifestation was made; whence he says: Simon Peter says to them: I am going fishing, as the principal one, because he had been a fisherman: Matthew 4: "Jesus, walking by the Sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen." And the others accompany him; whence he says: They say to him: We also come with you. And therefore, united in one accord, they went out and boarded the boat, to fish, and on that night they caught nothing, and so they labored in vain: Luke 5: "Master, laboring through the whole night, we have caught nothing"; Gregory: "A great difficulty of fishing befell the disciples, so that, when the Master came, there might arise a great height of admiration."

5. Now when morning had come. Here is treated the manifestation of the Lord; and this part is divided into two, because first the manifestation itself is described, then it is compared to the preceding manifestations, at the words: This is now the third time, etc.

In the manifestation itself, because he manifests himself in two ways — both with respect to the divine nature through the working of a miracle, and with respect to the human nature through eating — therefore there are two sections there. In the first is described the manifestation made through the catching of fish; in the second, through eating, at the words: When therefore they came down to land, etc.

The manifestation, therefore, with respect to the wondrous catching of fish, is described in this order. For first is noted the appearance of Christ; second, his address; third, the wondrous catching of fish; fourth, the recognition of the Lord; fifth, the fervent love of Peter.

6. (Verse 4.) The appearance of the Lord, therefore, is touched upon when it says: Now when morning had come, Jesus stood on the shore. In the literal sense, he stood in the morning, because at night they could not see him; according to the spiritual sense, because morning signifies the time of grace, in which Christ appeared: Romans 13: "The night has passed, and the day has drawn near. Let us therefore cast off the works of darkness and put on the armor of light." And although he appeared, nevertheless the disciples did not recognize him; therefore he says: Yet the disciples did not know that it was Jesus. Chrysostom: "He did not immediately show himself, so that through the miracle which he was about to perform, they might recognize him."

7. (Vers. 5.). Jesus therefore says to them. Here the second point is noted, namely the Lord's address: and he asks them the reason for so much labor: Children, have you any food? Food here refers to everything by which bread is seasoned, whether it be fish or something else, which we commonly call relish, as if the Lord were asking them whether they have or have caught fish, from which they might season their meal, so that bread joined to it might have flavor. They therefore answered him: No; as if to say: we are still laboring, because we do not yet have any.

8. (Vers. 6.) He said to them: Cast the net on the right side of the boat, and you will find. Here the third point is noted, namely the wondrous catching of fish. And it was wondrous: because, when they could catch nothing, by obeying the divine command they caught so many: whence: They therefore cast the net, according to the Lord's command, and now they were unable to draw it in because of the multitude of fish. Something similar occurred in Luke 5: "When they had done this, they caught a great multitude of fish"; therefore in great abundance, so that the divine generosity might be shown, which, according to that passage in James 1, "gives to all abundantly and does not reproach."

9. (Vers. 7.). That disciple therefore says etc. Here the fourth point is noted, namely the recognition of the Lord by John: whence: That disciple therefore whom Jesus loved, that is John, says to Peter: It is the Lord. He therefore calls him Lord, because he showed himself powerful, and one whom all things obey, even the fish: and therefore to be feared, according to that passage in Malachi 1: "If I am the Lord, where is my fear?" For the disciples called him Lord: above in chapter 13: "You call me Master and Lord."

10. Simon Peter therefore. Here the fifth point is noted, namely Peter's fervent love, in this, that he could not restrain himself from immediately running to him: therefore it says: But Simon Peter, when he heard that it was the Lord, girded his tunic about him, lest he appear naked before the Lord: for he was naked: and cast himself into the sea, namely, to swim. He did something similar in Matthew 14: "Lord, if it is you, bid me come to you upon the waters."

11. (Vers. 8.). But the other disciples came by boat: because they were not so fervent, not daring to enter the sea: Wisdom 14: "Men entrust their lives to a small piece of wood," etc. And another reason: For they were not far from land, and therefore they could come quickly: but about two hundred cubits away, dragging the net of fish.

12. According to the spiritual understanding: fishermen fishing by night caught nothing; when morning came, Jesus appeared, and they filled the nets, and being two hundred cubits distant from land, they drew in the nets. — The fishermen are preachers; Jeremiah 16: Behold, I will send many fishers, and they shall fish them; and Matthew 4: Come after me, and I will make you fishers of men.

The time of night is the time of the Law on account of the shadow of the letter of the figures of the Law: Hebrews 10: The Law having a shadow of good things to come, not the very image of the things.

Those who fish by night, that is, in the time of the Law, catch nothing, because, as is said in Hebrews 7, The Law brought no one to perfection.

When morning came, that is, in the time of grace, Christ appears: 2 Corinthians 3: Until this day a veil is upon their heart. But we, beholding the glory of the Lord with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.

Then the nets are filled, because after the coming of Christ in the flesh the truth is manifested, and fish are caught in the net of the Church: on account of which the Lord said above in chapter 12: If I be lifted up from the earth, I will draw all things to myself. — These fish, namely the faithful, preachers draw, because through good examples they lead them to life: concerning which manner of drawing it is said in Song of Songs 1: Draw me after you; we will run in the fragrance of your ointments.

And this at a distance of two hundred cubits, in which is intimated a twofold perfection that ought to be in a preacher, namely of life and doctrine; concerning which, Matthew 5: Whoever shall do and teach men thus, he shall be called great in the kingdom of heaven.

QUESTIONS.


13. Question I. But it is asked here first: since the lake of Gennesaret is fresh water and small even in comparison to the sea, why does the Evangelist call it a sea?

It must be said that he does this according to the custom of the Jews, who call a great gathering of waters a sea, according to that passage in Genesis 1: And the gatherings of the waters he called seas.

14. Question II. Likewise, since it is written in Luke 9: No one putting his hand to the plow and looking back is fit for the kingdom of God: what is it that Peter, who had left his nets, returns again to fishing?

Gregory responds that "an occupation which existed before conversion without sin, to resume this after conversion was not a fault." Hence Augustine: "It must be understood that the disciples were not prohibited from seeking necessary sustenance by their lawful and permitted trade, if they had nothing else from which to live."

15. Question III. Likewise it is asked concerning what it says: Jesus stood on the shore: Gregory asks, since the Lord "before his passion walked upon the waves of the sea in the sight of his disciples, above in chapter 6: what is it that after his resurrection he stood on the shore while his disciples labored on the sea"?

Gregory responds: "By the sea the present age is signified, by the solidity of the shore the perpetuity of eternal rest. Because therefore our Redeemer had already passed beyond the corruption of the flesh, after his resurrection he stood on the shore."

16. Question IV. Likewise, since the Lord before the passion commanded the net to be cast into the sea, in Luke chapter five, not specifying a side: what is it that after the resurrection he commands it to be cast on the right side of the boat?

Gregory responds: "That fishing, in which it is not specifically commanded on which side the net should be cast, designated the present Church, which gathers the good together with the wicked. But this fishing was cast on the right side alone, because only the Church of the elect attains to seeing the glory of his brightness, which will have nothing of sinister work."

17. Question V. Likewise it is asked: what is it that John here instructs Peter, when he says to Peter: It is the Lord? Did not Peter know the Lord as well as John?

Chrysostom responds that "Peter was more fervent, but John was more excellent and more keen of mind: therefore he recognized him more quickly, but did not run more quickly." — Or the reason could have been that Peter was more occupied in fishing, etc.

18. When therefore they came down to the land. Having thus manifested the majesty of the Divinity through the wondrous catching of fish, he here manifests the truth of humanity through eating; and in this indeed he proceeds in this order. First is noted the Lord's providence in preparing food; second, his kindness in inviting; third, the disciples' illumination in recognizing; fourth, the Lord's munificence in distributing food.

19. (Verse 9). His providence, therefore, in preparing food is indicated in the preparation of the foods, which was done by miracle; whence he says: When therefore they came down to the land, they saw a coal fire laid and fish placed upon it and bread, and so the meal to which he was inviting them was prepared: Matthew chapter twenty-two: "Behold, I have prepared my dinner, and all things are ready." And these things indeed were done by miracle; whence Chrysostom says: "He no longer works from pre-existing matter, as before the cross, but performs signs more wondrously, showing that what he then did from pre-existing matter, he did according to a certain dispensation." He means to say that that fish was made from nothing. Nor did he only prepare it by miracle, but the preparation was also done through Peter's ministry at the divine command; whence there follows:

20. (Verse 10). Jesus says to them: Bring some of the fish that you have caught just now, so that the truth might be confirmed by miracle.

21. (Vers. 11.). Then Simon Peter went up, as the more zealous among the others, and drew the net to land, full of great fish, one hundred and fifty-three: in which the greatness of the miracle is shown both in number and in size. By great fish we understand the Blessed, who are great in charity: Matthew eleven: "He who is lesser in the kingdom of heaven is greater than he." And for greater expression of the miracle he adds what happened concerning the net: whence he says: And although there were so many, the net was not torn: against which it is said in Luke five: "They had caught a great multitude of fish, and their net was breaking." And so, although there were so many, namely in number and in size, they were in such a number on account of its significance: either because that number signifies perfection, when the numerical proportion is considered, or because it signifies universality, because, as Jerome says, "so many kinds of fish in the sea are read to have been described by the philosophers."

22. (Vers. 12.). Jesus says to them. Here the second point is noted, namely the Lord's kindness in inviting the disciples to eat; therefore he says: Jesus says to them: Come, dine: he invites to dinner, but in the future resurrection he will invite to the supper, according to that passage in Revelation nineteen: "Blessed are they who are called to the marriage supper of the Lamb." He now invites to bodily food, to intimate that he invites to spiritual food; Song of Songs five: "Eat, O friends, and drink; and be inebriated, dearly beloved": and Isaiah fifty-five: "All you who thirst, come to the waters, and you who have no money, make haste, buy and eat; come, buy without money and without any exchange, wine and milk."

23. And none of those reclining at table. Here the third point is noted, namely the illumination of the disciples in knowing the Lord; whence he says: And none of those reclining at table, that is, of those sitting down to eat, dared to ask him: Who are you? Whence Chrysostom: "They sat with silence and great reverence, gazing upon him." Knowing that it is the Lord, that is, for this reason they did not ask him: Who are you? Hebrews, the penultimate chapter: "Let us serve, pleasing God with fear and reverence"; Philippians two: "Work out your salvation with fear and trembling."

24. (Vers. 13.). And Jesus came. Here the fourth point is noted, namely the Lord's munificence in distributing food: whence he says: And he took bread and gave it to them, and fish likewise, he gave to them to eat. And similarly it is to be understood that he himself ate with them; whence Chrysostom: "Here indeed he does not say that he ate with them; Luke elsewhere says, Luke, the last chapter: When he had eaten before them, taking the remains, he gave to them"; whence Gregory says: "The Lord ate roasted fish and bread." Christ gave, in which he signified himself as the most generous distributor of all graces: Matthew twenty-five: "To each one he gave according to his own ability."

25. (Vers. 14.). This now the third time. After the manifestation has been set forth, there is set forth the comparison of this manifestation with the preceding ones; and it is counted as the third along with the preceding ones, not because there were not more, but because it suffices to write these three for the sake of believing, according to that passage in Deuteronomy nineteen: "In the mouth of two or three witnesses shall every word stand." Therefore he says: This is now the third time that Jesus manifested himself to his disciples, after he had risen from the dead, as though it were sufficient to have recounted a threefold manifestation: Acts ten: "He gave him to be made manifest, not to all the people, but to witnesses foreordained by God, to us, who ate and drank with him after he rose from the dead."

QUESTIONS.


26. Question I. But it is asked here first concerning what he says: Although there were so many, the net was not torn. — Since in the first fishing, Luke five, it is said that the net was breaking on account of the abundant multitude of fish, what is it that now it remains intact?

Gregory responds: "In the other fishing the net is torn on account of the multitude of fish, because now the reprobate enter into the confession of the faith together with the elect, who rend the Church itself with heresies. But in this fishing the net is not torn, because the holy Church of the elect, resting in continual peace, is torn by no dissensions."

27. Question II. Likewise it is asked concerning this, that the Lord ate fish and bread, as is said in the last chapter of Luke: since this belongs only to an animal body, therefore either Christ had an animal body, or he ate phantastically.

I respond: It must be said that there is eating from necessity, and this belongs only to the animal body; and there is eating from power, and this belongs not only to the animal body but also to the glorified and spiritual body, which eats purely from power. For from glorified bodies the power is not taken away, but the necessity.

28. Question III. Likewise it is asked: what happened to that food? For since a glorified body would not be nourished, it seems that it would have the customary egress of nature.

I respond: It must be said that just as water cast into fire is immediately absorbed by the fire, so food received by a glorified body is immediately consumed by a certain spiritual power. Whence Augustine in the book On the Resolution of Six Questions: "In one way the thirsting earth absorbs water, in another way the burning ray of the sun: the former by indigence, the latter by power. Therefore the body of the future resurrection would be of imperfect happiness if it should need foods; it will be of imperfect happiness if it cannot take foods." And the reason for this is that in the first case it would be needy, in the second case powerless.

29. Question IV. Likewise it is asked concerning what is said: This is now the third time Jesus manifested himself etc.

Why did the Lord manifest himself to the disciples at intervals and was not with them continuously until the ascension?

And Chrysostom responds that "he withdrew himself from their sight at times, so that he might be sought more eagerly, and being sought might be loved, and being loved might be venerated more remarkably and more devoutly."

Another reason: because the disciples, as long as the Lord was with them, loved him carnally; in order to dispose them to spiritual love and through this to the reception of the Holy Spirit, he therefore withdrew his bodily presence from their eyes little by little, until he fully withdrew it in the ascension, and then their love would become entirely spiritual. For this reason it is written above in the sixteenth chapter: "Unless I go away, the Paraclete will not come to you," etc.

30. When therefore they had dined, he says, etc. Above was described the manifestation of the risen Christ; here is described the confirmation of Peter in the love of Christ. And because what is confirmed tends toward perfection, therefore this part is divided into two. For first Peter is strengthened in the love of Christ; second, he is invited to the consummation of love, which is through suffering, at the words: Amen, amen I say to you, etc.

The confirmation therefore of Peter in love is accomplished by Christ's threefold questioning; hence there are three parts in the first part according to the three questions: the first, at the words: When therefore they had dined; the second, at the words: He says to him again: Simon, etc.; the third, at the words: He says to him a third time: Simon, etc.

The first therefore is described in this order: for there is set forth Christ's inquiry; second, Peter's response; and the Lord's exhortation is added.

Christ's inquiry was made through the manifestation, which was through the meal; therefore he says:

31. (Verse 15). When therefore they had dined. It should be noted that during the meal he did not ask about love, because, as is said in Sirach chapter six, "there is a friend who is a companion at table, and he will not remain in the day of necessity." But afterward he asks: Jesus says to Simon Peter: Simon, son of John, do you love me more than these? Therefore he asks about love, because he does not wish to entrust his flock except to one who loves; therefore about greater love, because he wishes to entrust it to one who loves more. Hence Gregory: "He who does not have charity ought by no means to undertake the office of preaching"; certainly much less the office of prelacy, because, as is said in John chapter ten, "the good shepherd lays down his life for his sheep."

32. He says to him: Yes, Lord. Here is set forth Peter's response, in which he responds that he loves, but not that he loves more, because he did not know the love of the others. Hence Augustine: "That Peter responds, I love you, and did not add more than these: he responded what he knew about himself; for he could not know how much he was loved by another, because he could not see the heart of another." You know that I love you: in this response Peter shows that he does not respond in flattery, but truly. Hence Chrysostom: "He calls as witness him who knows hidden things." So Jeremiah invoked him, in the seventeenth chapter: "I have not desired the day of man, you know."

33. He says to him. Here is noted after the response the exhortation to action: because "the proof of love is the display of works"; therefore he says: Feed my lambs: in which the wondrous love of Christ for his sheep is expressed, because he showed this above all other things as a sign of his love: and this indeed Peter fulfilled and urged to be fulfilled, 1 Peter 5: "Elders, feed the flock of God which is among you," etc.

34. (Vers. 16.). He says to him again. Here is set forth the second inquiry, in which the procedure is similar, as before. For there is set forth Christ's inquiry: second, Peter's response: and third, the exhortation.

The Lord therefore inquires, as before, about love: Simon, son of John, do you love me? Simon, son of John he is called, because he was the son of John. - And Peter responds: He said to him: Yes, Lord, you know that I love you. Bede: "O how faithful and pure a soul! which does not fear to say to its Creator, before whose eyes all things are naked and open: Lord, you know that I love you."

He says to him. Here is set forth the exhortation, as before: Feed my lambs. He repeats the aforesaid exhortation: whence Bede: "This is the sole and true proof of complete love toward God: if you have striven to exercise the care of solicitous labor toward your brothers." Feed, namely by example, as he of whom it is said in the Psalm: "He fed them in the innocence of his heart."

35. (Vers. 17.). He says to him a third time. Here is set forth the third inquiry in the same order as before, namely question, response, exhortation.

The Lord therefore asks about the same thing: Simon, son of John, do you love me? From this text it is clear that to love is taken in a good sense, as to love. - And Peter was saddened. Here is noted Peter's response: but nevertheless he responded with sadness, because, as Chrysostom says, he feared lest it should happen to him as it happened when he said: "I will lay down my life for you"; and therefore he was saddened, because he said to him a third time: Do you love me? But nevertheless he did not despair; rather, he responded confidently and said to him: whence he adds to his response: Lord, you know all things, as God; you know that I love you, you know even better than I. For he knew that he was the one who said in Jeremiah 17: "I am the Lord who searches hearts and reins," that is, thoughts and affections.

He says to him: Feed my sheep. Here is noted the exhortation: and by sheep are understood the more perfect subjects.

It should be noted that the Lord commands to feed the sheep, not to shear them, not to devour them, because the pastor is not commanded by the love of Christ to feed himself, but the sheep; Ezekiel 34: "Woe to the shepherds of Israel who fed themselves! Are not the sheep fed by the shepherds? You ate the milk and covered yourselves with the wool."

QUESTIONS.


36. Question I. But the question is asked here: since the other Apostles stood around, who loved the Lord, why was only Peter questioned about love?

There is one response: because the care of the flock was to be specially entrusted to him among the others, therefore he is specially asked about his love. Hence Chrysostom: "Peter was the foremost of the Apostles and the mouth of the disciples and the head of the college"; therefore, passing over and bypassing the others, he speaks to him about such things. - Another reason can also be assigned: because Peter had notably denied him, and therefore seemed not to be worthy to be placed before the other Apostles; therefore the Lord asks, so that he might show his charity excelling above the rest, and might confirm the pastoral office which he had given.

37. Question II. Likewise, since Peter could not answer this question: Do you love me more than these? because he did not know about the others, why does the Lord ask?

I respond: It must be said that the Lord asks this in order to show his excellence in the asking and his correction in the answering; hence Augustine: "That Peter loved the Lord more than the others is evidently apparent where, questioning him, he says: Do you love me more than these? Which indeed he knew, and yet he was asking, so that we too might know his love toward the Lord." And Peter's correction is shown in this, that he does not dare to place himself before the others, as above before the passion, when he said: "Even if all shall be scandalized in you, yet not I."

38. But then there is a question: why does the Lord ask so many times: Peter, do you love me?

Augustine responds: "He asks three times for this reason, so that a threefold confession might be rendered for the threefold denial, lest the tongue serve love less than it served fear."

Another reason is given: because he was asking for the purpose of commending his flock; and because he wished to commend the flock three times, therefore he asks three times about love.

39. But then there is a question: why does he say to him three times: Feed?

And it is answered that the sheep of Christ ought to be fed in three ways, namely by word, by example, and by temporal support; hence Bede: "The solicitude of the pastoral office requires that the ruler of the Church diligently provide lest temporal supports be lacking to the people, and show them examples of virtue, and zealously bestow upon them the word of preaching."

40. But then it is asked: why does he say twice that lambs are to be fed and once sheep?

I respond that by lambs are understood those who are imperfect and tender in faith, and these need more ample pasture, that is, more solicitous care; but by sheep, the more mature, who are able to govern themselves, and these do not need such great care.

41. Amen, amen I say to you. After Peter's confirmation in love was made, here follows his invitation to the consummation of love. Now the consummation of love is that a man lay down his life for Christ: therefore here follows an invitation to imitate the passion, and the procedure here follows this order. First, Peter is invited and certified concerning the manner of his death. Second, he seeks to be certified concerning the manner of John's death. Third, he is answered that John would not suffer. Fourth, the understanding of believers is corrected that John would not die.

42. (Verse 18). Peter is therefore certified by the Lord concerning the manner of his death, namely through passion and the cross: and to make it certain, he says: Amen, amen I say to you: and this is the passion, that in his old age he would be crucified for Christ: whence he says: When you were younger, you girded yourself and walked where you wished, that is, you followed your own will: Sirach 18: "Son, do not go after your concupiscences, and turn away from your own will." But when you have grown old, you will stretch out your hands, namely on the cross; and another will gird you, "namely with bonds," as Nero, and will lead you where you do not wish, "that is, to death"; because, as is said in Second Corinthians 5, "we do not wish to be unclothed, but to be further clothed." And the reason for this is given in Ephesians 5: "Because no one ever hated his own flesh." Peter was bound with chains: Acts 12: "Peter was sleeping between two soldiers, bound with two chains." And because these words conveyed something beyond the letter, therefore the exposition made by the Evangelist is set down.

43. (Verse 19). Now this, namely that you will stretch out your hands, he said, signifying by what death he would glorify God: because by the death of the cross, which, although before Christ it was to be held in contempt, afterwards became glorious: and by this Peter was made glorious. Whence Augustine says: "That denier, both lifted up by presumption, cast down by denying, afterwards purged by weeping, proved by confessing, was crowned by suffering." By this Peter glorified the Lord, just as Paul said in Philippians 1: "Christ will be magnified in my body, whether by life or by death." And because the passion is not good unless it is voluntary: therefore he exhorts Peter to suffer voluntarily: and for this reason he says: And when he had said this, he says to him, that is, to Peter: Follow me, come voluntarily to the passion of the cross, according to what Peter himself says in First Peter 2: "Christ suffered for us, leaving you an example, that you might follow his steps." Concerning this following or imitation, the Lord said to Peter above in chapter thirteen: "Where I go, you cannot come now; but you shall follow afterwards."

44. (Vers. 20.). Peter, turning around, saw that disciple etc. Here secondly, Peter, knowing his own death, inquires about the death of John: for he desired that he to whom he had been joined in life through great love might be joined to him in a likeness of death. And because Peter knew that the Lord loved John, he wanted to know by what death he wished him to die: therefore he says: Peter, turning around, saw that disciple whom Jesus loved, following, namely John. And a sign of special love is shown when it is added: who also reclined at the Supper upon his breast, above in chapter thirteen, and said: Lord, who is it that will betray you? He asked him what was secret: and this was a sign of love, because it was revealed to him, as is said above in chapter thirteen: and this is a sign of friendship, as is said above in chapter fifteen: "I have called you friends, because whatever I have heard from my Father, I have made known to you."

45. (Vers. 21.). When Peter therefore had seen him, whom he knew to be specially beloved, he says to Jesus: Lord, but what about this man? supply: will he suffer, in order to come to you? Chrysostom: "Peter loved John greatly: because therefore the Lord had foretold great things to Peter, wishing to receive this one also as a sharer, he says: Lord, but what about this man?"

46. (Vers. 22.). Jesus says to him. Here thirdly Peter is assured that John would not suffer, through the Lord's response, in which he reveals the truth, to satisfy the question, and rebukes curiosity, to correct the one asking. He reveals the truth when he says: Jesus says to him: Thus I wish him to remain until I come: Bede: "Thus, that is, to await the last day without the violence of persecution": he responds to the one asking.

When he says: What is it to you? Follow me, he rebukes him for the curiosity of the question: whence Chrysostom: "What is it to you, if I wish him to remain thus? Attend to the things that are your own, and be solicitous about these": Sirach 3: "Do not be curious about his many works, but think always on those things which he has commanded you"; and therefore he repeats: Follow me, as if to say: think about this and be solicitous about this.

47. (Vers. 23.). This saying therefore went out among the brethren. Here fourthly the understanding of the believers is corrected, that John would simply not die: whence he says: That that disciple does not die, against that verse of the Psalm: "Who is the man that shall live and not see death." And Jesus did not say. Here the correction of that saying is set forth, because Jesus did not say this, namely that he does not die; he did not say: He does not die, because, as is said in Ecclesiastes 9, "there is no one who lives forever": but: Thus I wish him to remain until I come: what is it to you? This is to be read and expounded in a qualified sense, as above.

QUESTIONS.


48. Question I. But here there is a question about what he says: Another will gird you and lead you where you do not wish. - It seems from this that the passion of Peter was involuntary: therefore it was not meritorious.

I respond: The will is twofold: of reason and of nature. He suffered willingly by the will of reason, but unwillingly by the will of nature or of sensuality. Nor is this surprising, because it was so in the Head; whence Matthew twenty-six: Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will. Whence Augustine: "Peter came unwilling to death, willing he conquered death, and he left behind this disposition of weakness, by which no one wishes to die, so deeply natural that not even old age could take it away from blessed Peter."

49. Question II. Likewise, there is a question about what he says: Signifying by what death he would glorify God, because above in chapter five: I do not receive glory from men; therefore, since Peter was a man, he did not glorify God.

I respond: It must be said that although God is not glorified in himself, he is nevertheless glorified to us in his Saints who suffer for his glory, because through this it becomes known to us how much must be suffered for the love of God by the example of the Saints.

50. Question III. Likewise, there is a question about the fact that the Lord specially says to Peter: You, follow me; because if it is understood by way of perfection, many others followed; if by way of passion, likewise; if by the kind of death, Andrew also followed.

And it is answered here according to some that you does not indicate distinction absolutely there, but only in respect to John, about whom the discourse was.

Or it must be said that you indicates there more significance than distinction: for since Peter was the head of the Church and the chief prelate, just as he excelled in prelacy, so also he ought to excel in imitation.

51. Question IV. Likewise, there is a question about what he says: That disciple whom Jesus loved.

1. How did he dare to say this, when it is said in Ecclesiastes nine: No one knows whether he is worthy of love or of hatred?

2. Likewise, since Christ loved all, why did John attribute this to himself, namely that he was loved more?

This seems false: because Peter loved more; therefore he was better; but God loves the better more; therefore he loved Peter more than John.

To this it can be answered that John knew by revelation or by certain signs that he was loved.

2. To the second, Augustine seems to say that John was loved more, but Peter loved more; and therefore he asks who was better; and he says that Peter was better, but John was happier; and he turns these words to allegory, saying that through John the contemplative life is signified, and through Peter the active life.

But this increases the question further; whence Augustine himself says that justice is hidden here, and mercy is manifest.

Therefore it must be said that to love more is understood in two ways: either with respect to a greater reward, and thus Jesus loved Peter more, this being understood in the sense that Peter always loved the Lord more. In another way, to love more refers to a greater outward demonstration, because he showed more signs of love: and thus he loved John more.

52. Question V. But then there is a further question: why did he show himself more to John, since he loved Peter more than John? — It seems that there would be pretense in the Lord.

To this it can be responded that although Peter merited a greater reward, nevertheless it was fitting for Christ to show greater familiarity to John, because John was young and was a virgin and innocent: and these are things which in a wondrous way, both in the sight of God and of men, make a person lovable and more pleasing. Whence Bede says: "This is John, who by the privilege of surpassing love merited to be honored by the Lord more highly than the rest; and the special prerogative of chastity had made him worthy of a more abundant love." And the Gloss says that "John was more intimate, because he was more tender."

53. Question VI. Likewise there is a question about what he says: Thus I will him to remain until I come.

Therefore it seems that at least until the Lord's coming his soul has not been separated from his body: for after that, nothing is established from the text: therefore it seems that John has not yet died: and as evidence for this is the fact that his body is not found.

I respond: It must be said that besides the first interpretation of the disciples, which they made, which the Evangelist himself refutes — namely that he would not die — there are three other interpretations. One is that he has not died, but will die at the coming of the Lord: but for now he is in slumber beneath the earth, and therefore his body is not to be found. — But this position is improbable: because it is not to be believed that the Lord would defer for so long showing his glory to the disciple whom he loved, which glory the Apostle desired, in Philippians 1: I desire to be dissolved and to be with Christ.

Another opinion is that the Lord assumed him in body and soul, and in that assumption he died and rose again. — Even if this opinion cannot be so easily disproved, nevertheless, because it lacks authority, it is dismissed with the same ease with which it is proved.

The third opinion says that John died, and asserts nothing about his body, because nothing certain is found. But what was said: Thus I will him to remain until I come, that is, "to await the last day not of the age, but of his own death, when I myself coming shall receive him into the dwelling of eternal blessedness."

Third, concerning the confirmation of our faith.

54. This is the disciple etc. Above was set forth the solicitude of the disciples and the manifestation of Christ: here is set forth the reason for confirming our faith. The Evangelist confirms this in us in two ways: by certifying in truth and by grounding in humility. He certifies in truth when he declares himself a true and reliable witness: he grounds in humility when he shows that he cannot write all things fully, at the words: There are also many other things etc.

55. (Verse 24.). He says therefore: This is the disciple who bears witness concerning these things and has written these things, who is to be believed, all doubt being set aside, because we know that his testimony is true. Chrysostom: "Because he wrote with great certitude, he does not refuse to bring forward his own testimony, challenging each person to examine and scrutinize the things that were done. It is our custom, when we speak things that are very true, not to deny our own testimony: whence in Acts chapter five the Apostles said: We are witnesses of these words."

56. (Verse 25.). There are also many other things which Jesus did. He shows that he did not write all things fully: in which he humbles our understanding, lest we believe ourselves capable of knowing all things. For this reason he says that he did not write them. Therefore he says: Which if they were written out one by one, I do not think the world itself could contain the books that would have to be written

the text should be construed thus: contain those books which would have to be written

because our capacity is small: whence above in chapter sixteen: "I have many things to say to you, but you cannot bear them now."

QUESTION.


57. But what does he mean when he says that the signs of Christ could not be contained in the whole world, since the world would contain the books not only if His deeds, but even all things that have been done from the beginning of the age, were written down?

And it must be said that capacity is twofold: bodily and spiritual, which is through the intellect. If it is said of bodily capacity, it is spoken by way of hyperbole, as in other places of Scripture, as in the Psalm: They set their mouth against heaven: and concerning Solomon, that he made so great an abundance of silver as there are stones in Jerusalem, 3 Kings chapter ten. But if it is said or taken of the capacity of understanding, it is true according to the letter: whence Augustine: "We, knowing that our understanding could not contain the things that could be written concerning Christ: let us take care, by understanding with right faith what he wrote, and by practicing with right action what he taught, to arrive at the everlasting gifts which the Lord Himself promised," with the help of Him who lives and reigns forever and ever. Amen.

End.