Commentary on the Gospel of John

Having set down two appearances of Christ to the disciples, the Evangelist here sets down a third appearance. And if we consider the order and purpose of these appearances, it is clear that in the first he showed the authority of his divinity, by breathing the Holy Spirit there; in the second, the identity of his person, by showing the scars; in the third, the truth of his rising nature, by eating with them. Now this part is divided into two. In the first he shows what the Lord displayed in common to the several disciples; in the second, what he showed specially to the two beloved disciples, at the place where it says, "When therefore they had dined," and so on. Concerning the first, first the title of the apparition is set down; second, the manner of the apparition, at the place where it says, "Now he manifested himself thus"; third, the epilogue of the apparition, at the place where it says, "This is now the third time that Jesus was manifested." Now in the title three things are designated: namely, time, manner, and place. The time indeed, because it says "after these things," that is, after what has been said before. He says this pointedly, because, as has been said, he was not continually with them, but appeared to them at intervals. The reason for this is that he had not risen again to the same life, but to a glorious life, in which the Angels are, and in which the blessed will be. Daniel 2:11: "except the gods," that is, the Angels, "whose conversation is not with men." But since he had made a certain conclusion above, saying, "But these things are written," why does he add this narrative here? To this Augustine assigns a mystical reason. For by this apparition the glory of the future life is signified, when he "will appear to us as he is." And therefore he set this down after the ending, so as to make more evident the place where he would give that glory to be understood. Now he sets down the manner, because "Jesus manifested himself again at the sea of Tiberias." For it belongs to the nature of a glorious body, and to its power, that it can be seen and not be seen, as it wills, unlike a body that is not glorious: and therefore he says "manifested," that is, he presented himself as visible. In this way too he is said "to appear," which is the same as "to be manifested." Acts 1:3: "appearing to them for forty days." For, as Ambrose says, that appears which has it in its power to be seen and not to be seen. Now the place is "at the sea of Tiberias," which is the sea of Galilee; but it is called "of Tiberias" from the city of Tiberias, built in honor of Tiberius Caesar. Now the Evangelist sets this down, first indeed, to show that the promise made to the disciples was fulfilled. Matthew 28:7: "He will go before you into Galilee." Second, to show that the Lord had taken away a great part of the fear from the hearts of the disciples, so that henceforth they no longer remained shut up in the house, but went forth as far as Galilee.

Consequently, where it says "Now he manifested himself," the apparition itself is set down, and first the persons to whom it was made are set down; second, the office of these same persons, at the place where it says, "Simon Peter said to him," and so on; third, the manner of the apparition, at the place where it says, "And when morning was come, Jesus stood on the shore." Now the persons to whom he manifested himself are seven; hence he says, "Now there were together Simon Peter," who had denied him, "and Thomas who is called Didymus," who had not been present at the first apparition, "and Nathanael, who was of Cana in Galilee," who, as is believed, was the brother of Philip, of whom above in chapter 1, "and the sons of Zebedee," namely James and John, "and two others of his disciples," who are not expressly named. By this number a mystical meaning is signified: the apparition of the future glory, which will be after the seventh age, namely in the eighth, which is that of those who rise again. Isaiah, last chapter, 23: "There shall be month after month, and sabbath after sabbath; and all flesh shall come to worship before my face." Now the office in which they were engaged is that of fishing; hence he says, "Simon Peter said to them, I go a-fishing," and first Peter's invitation to this office is set down; second, the assent of the others; third, the carrying-out of the office. He invites them indeed to the office, saying "I go a-fishing": by which the office of preaching is mystically signified. Matthew 4:19: "I will make you to become fishers of men." So then Peter said, "I go a-fishing," by which it is mystically signified that he takes up others to share in his solicitude and preaching. Exodus 18:22: "That it may be easier for you, dividing the burden with others." But against this, Luke 9:62: "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." Now it is agreed that Peter had left off fishing: how then did he go back and look back? The answer, according to Augustine: if he had returned to the office of fishing before the resurrection of Christ and the inspection of the wounds, we might think he did this out of despair. But now, after he had been restored to him living from the tomb, after the places of the wounds had been inspected and the Holy Spirit received by his breathing upon them, they became fishers of fish just as they had been before. By which it is given to be understood that a preacher can, by his own lawful craft, seek the necessary means of livelihood, the integrity of his apostolate being preserved, if he has it from no other source. For if blessed Paul, so as not to burden others, learned a craft which he did not know, in order to procure for himself the necessary living: how much more could Peter do this from his own lawful craft? But it is said that this ought to be done only when one does not have it from elsewhere. But it is agreed that he always has it and had it, because the Lord promised, saying, Matthew 6:33: "Seek first the kingdom of God, and all these things shall be added unto you," namely, the necessary things. To this it must be said that it is true that they are added, but with us cooperating: and therefore the Lord fulfilled this with Peter cooperating. For who else supplied the fish that were caught, if not the Lord himself? But it must be noted, according to Gregory, that there is a twofold office. One which occupies the mind and hinders spiritual things; and to such an office one must not return, nor procure one's living by it, as is the case with tax-collecting and the like. Hence we do not read that Matthew returned to the tax office. But there is another which can be exercised without sin and without occupying the mind, as is the office of this kind of fishing; and therefore to take up this business again after his conversion was not a fault. Now the assent of the others is set down when he says, "We also come with you": in which an example is given to preachers and prelates, of exhorting one another mutually to conversion. Proverbs 18:19: "A brother that is helped by his brother is like a strong city"; Ecclesiasticus 50:13 (Vulgate): "About him a crown of brethren, like a planting of cedar on Mount Lebanon." Now the carrying-out of the office is set down when he says, "They went forth and went up into the ship, and that night they caught nothing." And he touches on three things that preachers ought to do. First indeed, to go forth from the company of sinners: 2 Corinthians 6:17: "Go out from among them," namely, the Chaldeans, "and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you." From attachment to carnal things: Genesis 12:1: "Go forth out of thy country, and from thy kindred, and out of thy father's house." And from the contemplation of rest: Song of Songs 7:11: "Let us go forth into the field, let us abide in the vineyards; let us go up early to the vineyards," and so on. Second, they ought to go up into the ship, that is, to advance in the charity of the unity of the Church, which is called a ship. 1 Peter 3:20: "In the days of Noah, when the ark was being built, in which a few," that is, eight souls, "were saved by water." Likewise, in the ship of the cross, by taking up the mortification of the flesh. Galatians, last chapter, 14: "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world"; Wisdom 14:7: "Blessed is the wood by which justice is wrought." Third, total confidence in the help of Christ; hence "that whole night they caught nothing," because as long as divine help and the interior preacher are lacking, the tongue of the preacher labors in vain; but then they catch when the light comes that illumines hearts. Psalm 42:3: "Send forth thy light and thy truth." Hence in this way night is called the lack of divine help. John 9:4: "The night cometh, when no man can work." Or, "in the night," that is, in the Old Testament, "they caught nothing," because they were not able to bring the Gentiles to the faith. Romans 13:12: "The night is passed." But according to Augustine, they were fishing by night because they were still fearful.

Now the manner and order of the apparition is set down when he says, "And when morning was now come, Jesus stood on the shore," and first he shows a bodily inspection; second, the knowledge of himself, at the place where it says, "Children, have you any meat?"; third, a familiar eating together, at the place where it says, "Jesus said to them: Bring hither of the fish which you have now caught." He says therefore, "and when morning was now come." Now mystically by morning is understood the glory of the resurrection. Psalm 29:6: "In the evening weeping shall have place, and in the morning gladness." Likewise, the state of eternal life. Psalm 5:5: "In the morning I will stand before thee, and will see." But whereas before the passion, in a similar miracle, he did not stand on the shore but in the ship, why does he stand on the shore after the passion? The reason for this is that the sea signifies the disturbance of the present age, while the shore is the boundary of the sea. Jeremiah 5:22: "Who hast set the sand a bound for the sea, an everlasting ordinance, which it shall not pass." Now Christ, before the passion, stood in the sea, because he had a mortal body; but after the resurrection he had already gone beyond the corruption of the flesh, and therefore he stood on the shore. It was from the ignorance of the disciples "that they knew not that it was Jesus." By which it is given to be understood that in the sea of this present fluctuation we cannot know the secrets of Christ. Isaiah 64:4: "The eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee."

Consequently, where it says "Jesus therefore said to them," and so on, he leads them to the knowledge of himself, and first is set down their being brought back to the knowledge of him; second, the order, at the place where it says, "The disciple therefore whom Jesus loved said," and so on. Concerning the first, he does three things. First is set down the Lord's inquiry about food, saying, "Children, have you any meat?" For the disciples believed that it was not Christ, but some buyer of fish; and therefore he speaks to them as a buyer. Now mystically he asks food of us, by which he may be refreshed: which is obedience to the commandments of God. Above, chapter 4:34: "My meat is to do the will of him that sent me, that I may perfect his work." "They answered him," namely, the disciples, "No," namely, from ourselves. Romans 7:18: "For to will is present with me; but to accomplish that which is good, I find not." Second, the command, "cast the net on the right side of the ship." But in Luke 5:4 a similar deed is recorded: yet he did not command them there to cast it to the right side, as here. The reason for this is that this fishing signifies the fishing by which the predestined are drawn to eternal life, into which none are brought in except the sons of the right hand. Proverbs 4:27: "The Lord knoweth the ways that are on the right hand; but the ways that are on the left hand are perverse"; Psalm 117:16: "The right hand of the Lord hath wrought strength." But in the other fishing was signified the calling to the present Church; and therefore the net is cast indifferently from every side, because from every one they are caught and drawn to him. Luke 14:21: "Go out quickly into the streets and lanes." Consequently the obedience of the disciples is set down, when he says "They cast the net therefore"; and the effect of the obedience, because "now they were not able to draw it, for the multitude of fishes," that is, of those who were to be saved. Genesis 22:18: "In thy seed shall all the nations be blessed, because thou hast obeyed my voice"; Apocalypse 7:9: "I saw a great multitude, which no man could number." Now this fishing differs from that in Luke, because in that one the net is broken: thus the Church suffers tearings through dissensions and heresies. But in this one the net is not broken, because in the future life there will be no tearing. Likewise, in that one the fish are drawn to the ship. But in this one, to the shore: because the saints who are in that glory are hidden from us. Psalm 30:21: "Thou shalt hide them in the secret of thy face from the disturbance of men."

Having set down the induction by which Christ was to be recognized — namely the great number of fish caught, granted to them by Christ — here the order of recognition is set down consequently; and first he sets down how John conducted himself in this; second, how Peter conducted himself; third, how the other disciples conducted themselves. Now John, as being keen-sighted in knowing, at once recognized Christ; and therefore he said to Peter, whom he loved before the rest, and also because he was foremost among the others, "It is the Lord," moved to this by the catch of fish. Psalm 88:10 (89:9): "Thou rulest the power of the sea"; and elsewhere, Psalm 134:6 (135:6): "Whatsoever the Lord pleased, he hath done in heaven, in earth, in the sea, and in all the deeps." Now he said "it is the Lord" because they were accustomed to call him by that name. Above, John 13:13: "You call me Master and Lord." Peter, however, is presented as fervent in following after: whose fervor appears, first, as to readiness, whence it says: "Simon Peter, when he heard that it was the Lord, girt himself (for he was naked) and cast himself into the sea. But the other disciples came in the ship." Simon Peter, when he heard, did not delay, but at once prepared himself to go. Ecclesiasticus 5:8: "Delay not to be converted to the Lord, and defer it not from day to day." Second, as to his reverence toward Christ: because out of shame he did not wish to approach naked, but girt himself with his coat — "for he was naked" — both on account of the heat of the region and on account of readiness for the work. And by this it is given to be understood that those coming to Christ must strip off the old man and put on the new, who according to God is created in faith. Apocalypse 3:5: "He that shall overcome, shall thus be clothed in white garments, and I will not blot out his name out of the book of life." Third, as to his security: because out of exceeding love he did not wish to go with the ship, since he would be delayed thereby, but "cast himself into the sea," in order to reach Christ more quickly. Mystically, however, by the sea is signified the tribulation of the present age. Whence those who desire to come to Christ cast themselves into the sea; they do not flee the tribulations of this world. Acts 14:21 (22): "Through many tribulations we must enter into the kingdom of God"; Ecclesiasticus 2:1: "Son, when thou comest to the service of God, stand in justice and fear, and prepare thy soul for temptation." Peter, however, cast himself into the sea, and yet arrived unharmed at Christ: because amid tribulations the servant of Christ escapes secure and unharmed. Wisdom 14:3: "Thou hast given a way in the sea, and a most sure path among the waves." And, as Chrysostom says, here the condition of John and of Peter is set down most fittingly: because John was loftier in understanding, Peter more fervent in affection.

The other disciples, however, sailed. Whence first he sets down what they did — that "they came in the ship" — because they were less fervent than Peter. The ship signifies the Church. Wisdom 14:6: "The hope of the world, betaking itself to a raft, left to the world a seed of generation." And by this the Church is signified, as is had in 1 Peter 3:20. But the others "came in the ship," that is, protected by the fellowship of the Church, which is terrible as an army set in array. Psalm 30:21 (31:20): "Thou shalt protect them in thy tabernacle from the contradiction of tongues." Second, he assigns the reason for the aforesaid things when he says: "for they were not far from the land, but as it were two hundred cubits, dragging the net of fishes." This can be the reason why Peter cast himself into the sea — namely, because he was near the land — or why the others arrived quickly. And indeed they were not far off, because the Church is not far from the land of the living: for it is "the house of God and the gate of heaven," Genesis 28:17, and the saints daily contemplate that land. 2 Corinthians 4:18: "While we look not at the things which are seen, but at the things which are not seen"; Philippians 3:20: "Our conversation is in heaven." And he says "two hundred cubits," which the two ships in Luke 5:2 signify the same thing, namely two peoples, from among whom the elect are drawn to eternal life. Ephesians 2:15: "That he might create the two in himself into one new man, making peace, and might reconcile both to God in one body." Now the net by which fish are drawn is the doctrine of faith, by which indeed God draws by inspiring inwardly — above, John 6:44: "No man can come to me, except the Father, who hath sent me, draw him" — and the apostles draw by exhorting, as here.

Here is set down how Christ furnishes to his disciples a familiar banquet; and first, the preparation of the banquet; second, Christ's invitation to the banquet, where it says: "Jesus saith to them: Come, and dine"; third, the refreshment of the banquet itself, where it says: "Jesus cometh, and taketh bread," and so on. The preparation of the banquet is described, first, as to those things which were prepared by Christ; second, as to those things which were brought by the disciples, where it says: "Jesus saith to them: Bring hither of the fishes which you have now caught." Now three things were prepared by Christ. First, fish and bread, whence it says: "As soon then as they came to land, they saw hot coals," which Christ by his own power had created out of nothing, or had formed out of some pre-existing matter. But above, John 6:5ff., he fed the crowd from multiplied loaves; here, however, after his passion, he miraculously creates or forms anew, because it is now no longer the time for showing weakness, but for manifesting power. For that which he did above before his passion was of condescension, since if he had wished, he could have created or formed anew. By this, however, it is given to be understood that in the spiritual banquet something is prepared by Christ. And indeed if this banquet be taken allegorically for the banquet of the Church, thus Christ prepares these three things: namely, the coals of charity. Proverbs 25:22 (21-22): "For doing this, thou shalt heap coals of fire upon his head"; Ezekiel 10:2: "Fill thy hand with coals of fire." These coals Christ carried from heaven to earth; above, John 13:34: "A new commandment I give unto you: That you love one another"; likewise Luke 12:49: "I am come to cast fire on the earth." Likewise he prepares the fish, laid upon the coals, which is Christ: for the roasted fish is Christ suffering, who is placed over the coals when, out of the burning of charity, he is offered for us upon the cross. Ephesians 5:2: "He delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness"; likewise in the same place, verse 1: "Be ye followers of God, as most dear children; and walk in love, as Christ also hath loved us." Likewise he prepares the loaves by which he refreshes, which is he himself. For inasmuch as Christ lies hidden through his divinity, he is called fish, whose property it is to lie hidden beneath the waters — Isaiah 45:15: "Verily thou art a hidden God" — but inasmuch as he refreshes us through doctrine, and also gives us his own body as food, he is truly bread; above, John 6:51: "I am the living bread which came down from heaven"; Isaiah 30:23: "The bread of the corn of the land shall be most plentiful and fat."

But to this banquet something must be brought on the part of the ministers of the Church: yet nothing, unless it first exist for us from God. But what is to be brought, he adds when he says: "Jesus saith to them: Bring hither of the fishes which you have now caught"; and first the Lord's command is set down, second the disciple's execution of it. Now he commands that they bring of the fish caught by them, as if he were saying: I have given the gift of charity, I have roasted my body on the cross, and I have set before you the bread of doctrine, from which the Church is perfected and strengthened; it is yours to catch others: and these are they who are converted by the preaching of the apostles. Psalm 28:1 (29:1): "Bring to the Lord, O ye children of God"; Isaiah, last chapter, verse 20: "You shall bring all your brethren out of all nations for a gift to the Lord." But if this banquet be taken for the moral banquet, thus Christ prepares for the banquet of the soul, first, the coals of charity. Romans 5:5: "The charity of God is poured forth in our hearts"; Luke 12:49: "I am come to cast fire on the earth." Likewise, fish, that is, faith hidden, since it is of the things that do not appear, Hebrews 11:1 (evidence of things that appear not). Likewise, bread, that is, solid doctrine. Hebrews 5:14: "But strong meat is for the perfect." For this banquet, on our part, it is required that we make good use of the grace granted to us. 1 Corinthians 15:10: "By the grace of God, I am what I am; and his grace in me hath not been void." Whence he commands, "bring of the fishes," that is, bear your good works, which have been given to you. Matthew 5:16: "So let your light shine before men, that they may see your good works." And therefore, consequently, the disciple's execution is set down, namely Peter's, who was more fervent: whence it says: "Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three." He went up into the governance of the Church. Song of Songs 7:8: "I will go up into the state of perfection" (I said: I will go up into the palm tree); Psalm 83:7 (84:6): "In his heart he hath disposed to ascend." And "he drew the net to land," because the holy Church has been entrusted to him, and to him specially it is said, "Feed my sheep," below in this same chapter, verse 17. What therefore Christ then openly declares in word, saying "Feed my sheep," this he himself now prefigures in deed: for he himself draws the fish to the firmness of the shore, because he shows to the faithful the stability of the eternal homeland. But it says "the net full of great fishes," because "whom he predestinated, them he also called; and whom he called, them he also magnified," Romans 8:30; and Ecclesiasticus 44:3: "Men of great power, and endued with their wisdom, shewing forth in the prophets the dignity, and ruling over the present people, and by the strength of wisdom instructing the people in most holy words."

In the other catch of fish, no number is added as here, for there were a hundred and fifty-three. This is because in the calling to the present Church both good and bad are drawn in, as is said in Ecclesiastes 1:15: "The number of fools is infinite." Whence in Genesis 22:17 it is said to Abraham concerning that calling: "Thy seed shall be as the sand which is on the sea shore" — which is set down in the bad sense. But of this other number it is said: "Behold the stars, and number them, if thou canst." For these are numbered by God as being held in esteem. Psalm 146:4 (147:4): "Who telleth the number of the stars." But are not more to be saved than one hundred and fifty-three? Indeed, more; but this number signifies something mystically. For no one can come to the homeland except through the observance of the Decalogue; nor can this be observed except through the sevenfold grace of the Holy Spirit, of which Isaiah 11:2-3 speaks: "The spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord." Now sanctification is first read to have been made on the seventh day. Genesis 2:3: "Blessing the seventh day, he sanctified it." Now ten and seven make seventeen. If therefore one counts in such an order of progression, so that first you take one and two, which make three, and three, which make six, and four, which make ten, and ten and five, which make fifteen, and so on, adding in turn each following number up to seventeen, joining the numbers together you will have one hundred and fifty-three.

Or otherwise. These disciples to whom Christ appeared were seven. Now multiplying seven by seven (which are the gifts of the Holy Spirit), forty-nine results; to which, if you add one to signify the perfection of unity in which the sons of God who are led by the Spirit of God ought to be, fifty results; which, tripled, and again three added to signify the faith of the Trinity, which consists in confession of heart and mouth and deed, one hundred and fifty-three results. For those who are made perfect by the seven gifts of the Holy Spirit and are united in faith of the Trinity arrive at the Father. But it says, "and although there were so many, the net was not broken"; in the other catch, however, it is said that it was breaking: because in the present Church, which is signified by that former catch, there are many rendings — of schisms, heresies, seditions — but it is not totally broken, because "I am with you, even to the consummation of the world," Matthew, last chapter, verse 20. But in the future homeland which is signified by this latter catch — that is, in that peace of the saints — there will be no schisms. Psalm 147:3 (14): "Who hath placed peace in thy borders."

Consequently, when it says "Jesus saith to them: Come, and dine," the invitation to the prepared banquet is set down; and first, Christ's invitation is set down; second, the disciples' disposition at the banquet, where it says: "And none of them who were at meat, durst ask him." Now Christ invites to the banquet by inwardly inspiring through himself, saying "come, and dine" — Matthew 11:28: "Come to me, all you that labor, and are burdened, and I will refresh you"; Song of Songs 5:1: "Eat, O friends, and drink, and be inebriated, my dearly beloved" — and outwardly by teaching and exhorting through others. Luke 14:16-17: "A certain man made a great supper... and he sent his servant, at the hour of supper, to say to them that were invited, that they should come." The disciples' disposition is set down when it says, "and none of them who were at meat, durst ask him": which, according to Augustine, designates the disciples' certitude concerning Christ's resurrection, because, namely, they were so certain that it was Christ that none of those reclining at table dared to doubt whether it was he. And because questioning is a sign of doubt, no one dared to ask him, "Who art thou?" Above, John 16:23: "In that day you shall not ask me anything." According to Chrysostom, it signifies a reverence of the disciples toward Christ greater than usual. They would gladly have questioned him; but Christ appeared to them in a certain magnificent aspect and marvelous glory, such that they did not dare to question him, out of astonishment and reverence. And this especially held them back from asking, because "they knew that it was the Lord."

Consequently, when it says, "and Jesus cometh and taketh bread, and giveth them," the refreshment itself is set down, which they had while he himself ate. Psalm 144:16 (145:16): "Thou openest thy hand, and fillest with blessing every living creature." For he it is who gives them their food in due season. But did Christ eat with them? It must be said that he did, although this is not expressed here; in Luke, last chapter, verse 43, it is expressly said that he ate with them. And Acts 1:4 it is said: "And eating together with them, he commanded them, that they should not depart from Jerusalem." But was it true eating? Response: it must be said to this, that an act is called true in two ways: namely by the truth of signification, and by the truth of species. By the truth of signification, indeed, that act is true which is conformed to the thing signified: as, if I wish to signify something by a statement, and that which I signify is true, and agrees with the thing signified, thus the statement is true by the truth of signification, although not by the truth of species — as when Christ said, "I am the true vine," it is true, although it is not a true vine according to the species of vine, but only according to what "vine" signifies. According to the truth of species, a thing is called true which has what pertains to the truth of the species. Now such are the principles of the species, not, however, its consequent effects: just as the statement "man is an animal" is true in the first way, because it signifies truly; but by the truth of species it is not true unless it is formed from the mouth of a speaking animal with the proper organs. Nor is the effect of the speech required for its truth — for instance, that it be heard, and the like.

Thus therefore it must be said concerning eating, that some eating belongs to the truth of signification only, as the eating of the angels, because in angels there are no members ordered to eating; but that which they themselves signified thereby is true, namely the desire which they had for the salvation of men. But Christ's eating after the resurrection was true both by the truth of signification, because it was done for this purpose, that he might show himself to have human nature, which he truly had, and by the truth of species, because he had the proper instruments for eating. Nevertheless the effects consequent upon eating were not present there: because the food was not converted into the one eating, since he had a glorified and incorruptible body; but it was resolved by divine power into the pre-existing matter. Such effects, however, do nothing toward the truth of species, as has been said.

Consequently, when it says, "This is now the third time that Jesus was manifested to his disciples," he recapitulates the appearances. And according to Augustine, if what is said, "now the third time," be referred to occasions, it is not true: because, as has been said, on the first day he appeared five times; afterward, indeed, on the eighth day, when Thomas was with them, above, John 20:19 (26); second, by the sea, as here; third, on the mountain of Galilee, as is had in Matthew, last chapter, 16ff.; fourth, to them reclining at table, Mark, last chapter, verse 14; fifth, on the very day of the ascension, when, as they were looking on, he was raised up: Acts 1:9. Although he appeared to them on several other occasions during the forty days, even though it is not written. This "now the third time," therefore, must be referred to the days on which he appeared: because on the first day he appeared, on the very day of the resurrection; on the second day, on the octave of the resurrection itself, above John 20, "and after eight days"; and on the third day he appeared here. Or it must be said that even referring it to occasions, the truth of the statement is preserved; because it is not read that he appeared to many disciples gathered together at once, except first in the evening, when the doors were shut, etc.; and second, after eight days, when the disciples were gathered together; and third, here: whence he says pointedly, "Jesus was manifested to his disciples."

Above, the Evangelist set down what the Lord showed to the disciples in common; here he shows what he showed specially to the two most beloved, and first he sets down what he showed to Peter; second, what he showed to John, at the place, "Peter, turning, saw that disciple whom Jesus loved." Concerning the first he does two things. First he enjoins on him the pastoral office; second he foretells to him the martyrdom of his passion, at the place, "Amen, amen, I say to thee," and so on. Now he enjoins the pastoral office with an examination going before it: and therefore those who are taken up into this office are first examined. 1 Timothy 5:22: "Impose hands upon no man lightly." But he examines him three times, and therefore according to this, this part is divided into three parts according to three examinations. The parts are plain. In the first, however, first is set down the Lord's question; second, Peter's answer, at the place, "He said to him: Yea, Lord, thou knowest that I love thee"; third, the enjoining of the office, at the place, "He said to him: Feed my sheep." Concerning the first, three things occur to be considered. First, the order of the examination; second, the manner of the address; third, that concerning which the examination is made. The order indeed, because "when they had dined": in which is signified the spiritual banquet in which the soul too, together with the body, is refreshed by spiritual gifts. Apocalypse 3:20: "I will come in to him, and will sup with him." And therefore it is fitting that he who is taken up to this office should first be refreshed by this happy banquet; for otherwise how could those who are themselves famished refresh others? Jeremiah 31:14: "I will fill the souls of the priests with fatness": that fatness, I say, of which it is said in Psalm 62:6: "let my soul be filled as with marrow and fatness."

Now the manner of the address is set down when he says, "he said to Simon Peter": where three things are set down which are necessary for a prelate. Obedience, when he says "to Simon," which is interpreted "obedient," which is necessary for prelates: for he who does not know how to obey his superiors does not know how to command his inferiors. Proverbs 21:28: "An obedient man shall speak of victory," and so on. Likewise knowledge, when he says "Peter," which is interpreted "recognizing" or "knowing": which is necessary for a prelate, because he is set as a watchman; and he who is blind is a bad watchman. Isaiah 56:10: "his watchmen are all blind"; Hosea 4:6: "because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me." Likewise grace, when he says "of John," that is, son of John: and this is necessary for prelates, because without it they have nothing. 1 Corinthians 15:10: "by the grace of God, I am what I am"; Galatians 2:9: "when they had known the grace of God that was given to me, Peter, James, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship."

Now the examination is concerning love: "lovest thou me," he says, "more than these?" And this indeed fittingly enough. Peter had earlier fallen into sin, as is plain above, nor was he fit to be set over others unless his fault were first blotted out: which does not happen except through charity. 1 Peter 4:8: "charity covereth a multitude of sins"; Proverbs 10:12: "charity covereth all sins." And therefore it was fitting that his charity be made manifest through the examination, not to him who searches the reins and hearts, but to others: and therefore he does not speak as one ignorant when he says, "lovest thou me more than these?" But because, as is said in 1 John 4:18, "perfect charity casteth out fear." Hence it is that upon Peter, who, when the Lord was dying, feared and denied him, the Lord, rising, instilled love, and put fear to flight. Therefore he who then denied, fearing to die, when the Lord rose, feared nothing. For what would he fear, when he now found death itself dead?

This examination also fits the office. For many, taking up the pastoral office, use it as men loving themselves. 2 Timothy 3:1: "dangerous times shall be at hand, and men shall be lovers of themselves." And he who does not love the Lord is not a fit prelate; but rather he is fit who does not seek the things that are his own, but the things that are Jesus Christ's, and this out of love for him. 2 Corinthians 5:14: "the charity of Christ presseth us." It also fits the office as regards the profit of one's neighbors: for it is out of the abundance of charity that some who love God at times set aside the quiet of their own contemplation, in order to procure the profit of their neighbors. For when the Apostle had said, Romans 8:39: "for I am sure that neither death shall be able to separate us from the charity of God," he adds: "I myself wished to be an anathema for my brethren." And therefore an examination concerning love is necessary for a prelate.

He adds, moreover, "more than these," because, as is also had from the Philosopher in his Politics, by the natural order he who presides and governs ought to be more excellent; whence he says that as the soul is related to the body which it rules, and reason to the lower powers, so likewise is man related to the brute animals. So ought a prelate to be related to his subjects. Whence according to Gregory, such ought to be the life of the pastor, that in comparison with him his subjects are as animals in comparison with their shepherd. And therefore he says "more than these," because the more one loves, the greater one is. 1 Kings 10:24: "surely you see him whom the Lord hath chosen, that there is none like him among all the people."

But is it necessary in an election always to choose the simply better, even though the laws determine that it suffices to choose a good man? To this it must be said that a twofold distinction is needed. For a certain thing suffices according to human judgment which nevertheless does not suffice according to divine judgment. According to human judgment, that suffices concerning which a man cannot be accused, nor is his election disapproved. Now it is plain that it would be difficult for elections to be made, if they could be disapproved on the ground that another is better than the one who was elected. Whence it suffices, according to human judgment, as is had in the decretal, that the election be right, and that a fit man be elected. But according to divine judgment and conscience, it is necessary to elect the better. Yet someone is called better in an unqualified sense, and thus he is called better who is holier — for holiness makes a man good — but he is not thereby better with respect to the Church. And in this respect someone is better insofar as he is more learned, more capable, and more discreet, and is elected with greater concord. But if, all else being equal as regards the profit of the Church and the betterment in this respect, someone should prefer a man less good in an unqualified sense to another, he sins, because of necessity something moves him to this. Now either this pertains to the honor of God and the profit of the Church, or to something private. If indeed the profit of the Church and the honor of God move him, this good is understood in the condition of the one elected, and makes him better in this respect. But if something private, for instance carnal affection, hope of benefice, or temporal advantage, then it is a fraudulent election, and a respecting of persons.

Here is set down Peter's answer: from which an evident sign of the correction of his denial appears, and that the predestined are always corrected for the better, if ever they should stumble. For before he denied, Peter was proud against the other apostles, saying: "although all shall be scandalized, I will never be scandalized in thee." Likewise against the Lord: for when the Lord said, "thou wilt deny me three times," he added: "if I should have to die with thee, I will not deny thee." But now, overcome as to his own powers, he does not dare to confess his love, except under the witness and protestation of the Lord, humbling himself before Christ, and saying, "Lord, thou knowest that I love thee." Job 16:20: "behold, my witness is in heaven, and he that knoweth me is on high." Likewise, humbling himself before the apostles, he does not say "more than these" but simply "I love thee." In which we are instructed that we ought not to set ourselves before others, but others before ourselves; Philippians 2:3: "but in humility, esteeming one another superior to themselves."

It should also be noted, according to Augustine, that when the Lord asked "lovest thou me," Peter did not answer "I love [diligo]" but "I love thee [amo te]"; as though love [amor] and loving-affection [dilectio] were the same. Which is true as regards the reality; but they differ as regards the name. For love [amor] is a movement of the appetite, and if indeed the appetite is regulated by reason, it is then the love of the will, which is properly called dilectio, because it follows upon choice: and hence it is that brute animals are not properly said to have dilectio; but if the movement is not regulated by reason, it is called amor.

Here, Peter now having been examined, he enjoins on him the office, saying "feed my lambs," that is, my faithful, called lambs from me the lamb; above, John 1:29: "behold the lamb of God, behold him who taketh away the sins of the world"; so that thus no one can call himself a Christian who says he is not under the care of this pastor, namely Peter. Ezekiel 37:24: "there was one shepherd of you all"; Hosea 1:11: "they shall appoint themselves one head." Fittingly, moreover, he committed this office, all others being passed over, to Peter, who according to Chrysostom was the foremost of the apostles, and the mouth of the disciples, and the summit of the college.

Here is set down the second examination. Now, so that the same words not be repeated many times, note that three times he says "feed my sheep"; because three times he ought to feed. Namely, by the word of doctrine; Jeremiah 3:15: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine." Likewise, by example of life; 1 Timothy 4:12: "be thou an example to the faithful in word, in conversation, in charity, in faith, in chastity"; Ezekiel 34:14: "on the mountains of Israel," that is, on the sublimity of great men, "shall your pastures be." Likewise, by temporal support; the same, verse 2: "woe to the pastors of Israel that fed themselves. Should not the flocks be fed by the pastors?" But observe that the third time he says to him, "feed my sheep." The reason for this is that in the Church there are three kinds of men, namely, the beginning, the progressing, and the perfect. And the first two indeed are lambs, as being still imperfect; but the others, as being perfect, are called sheep. Psalm 113:4: "the mountains," namely the perfect, "skipped like rams, and the hills," that is the others, "like the lambs of the flock." And hence it is that all prelates ought to guard their subjects as the sheep of Christ, and not as their own. But alas, because, as Augustine says in his paschal sermon, there have existed certain unfaithful servants, who abandoned the flock of Christ, and out of their thefts made the flock into their own private possessions, and you hear them say: "those sheep are mine. Why do you seek my sheep? You will not find me at my sheep." But if we say "mine," and they say "theirs": Christ has lost his sheep.

It should also be noted that just as he enjoins three times, so he examines three times. First indeed because he had denied him three times; and therefore a threefold confession is required, lest the tongue serve love less than it served fear, and it seem that imminent death drew forth more speech than does present life, as Augustine says. Second, because Peter was bound to love Christ for a threefold cause. First, from sin forgiven: Luke 7:42: "to whom more is forgiven, he loveth more." Second, from honor promised, because it was great, namely "upon this rock I will build my Church," Matthew 16:18. Third, from the office committed, as here, when he committed to him the care of the Church; or when he says "feed," on account of this, because the Lord commanded, Deuteronomy 6:5: "thou shalt love the Lord thy God with thy whole heart," namely that you should direct your whole intention to God, "with thy whole soul," namely that your whole will should rest wholly in God through love, and "with thy whole strength," that the whole execution of your works should serve God.

It should also be noted that Peter, questioned the third time, was made sorrowful. Because, whereas before the passion he had readily asserted that he loved Christ, he was reproved by the Lord, as has been said. Seeing therefore that he is asked so many times concerning his love, he fears lest he be reproved by the Lord, and he is made sorrowful. And therefore he says, "thou knowest all things: thou knowest that I love thee," as if to say: I love thee, as far as it seems to me; but thou knowest all things, and perhaps thou knowest whether something else ought to happen. And therefore, Peter having been thus humbled, the final commission of the Church is made. And according to a certain Greek doctor, it is said that this is why those to be baptized are questioned three times in Baptism.

Above, the Lord entrusted to Peter the pastoral office; here he foretells to him the martyrdom of his passion; and quite fittingly: for it belongs to the good shepherd to lay down his life for his sheep, above, John 10:11. But it was not given to Peter to lay down his life for Christ as a young man, but as an old man for the sheep: and this he foretells to him. Now in this foretelling the Lord first recalls the condition of his past life; second, he foretells the perfection of his future life, at the place, "but when you shall be old, you shall stretch forth your hands"; third, the Evangelist expounds the Lord's words, at the place, "now this he said, signifying by what death he should glorify God."

Now Peter's past condition was accompanied by a defect, because in his youth he was too presumptuous, and given to his own will: for this is proper to the young, as the Philosopher says in his Rhetoric. Hence in Ecclesiastes 11:9 it is said, as if by way of rebuke: "Rejoice, O young man, in your youth, and let your heart be in that which is good in the days of your youth, and walk in the ways of your heart." And therefore the Lord, signifying this, says: "When you were younger, you girded yourself, and walked where you would." And he says "you girded yourself," that is, you restrained yourself from certain unlawful and superfluous things, as though by your own judgment not suffering that you be restrained by another; and from this too it comes about that in the course of good works you always wish to be for me amid dangers. Yet it was not given to you to suffer for me as a young man, but when you shall be old, I will fulfill your desire, so that what you did not suffer as a young man, you shall suffer as an old man: for you shall stretch forth your hands, and another shall gird you.

A wondrous prediction. He sets forth both the whole span of time and the passion. For from the time these things were spoken up to the time of Peter's death there flowed nearly thirty-seven years: whence it is clear that he was old enough. Now he says, according to Chrysostom, "but when you shall be old," because it is otherwise in human affairs and otherwise in divine affairs: for in human affairs the young are useful, but the old useless; but in divine affairs power is not taken away on account of old age, indeed sometimes it is strengthened all the more. Psalm 91:11: "my old age in abundant mercy"; Deuteronomy 33:25: "as the days of your youth, so also your old age." But this must be understood of those who exercise themselves in good in their youth, as Tully says. But those who give themselves over to idleness in their youth are worth little or nothing when old. It is also understood by this, as Origen says upon that word of Matthew 25:19, "but after a long time, returned," that useful rulers and teachers of the Church are rarely found to live but a short time, and he adduces the example of Paul, who, as is read in Acts 7:9, was a young man, and afterward writes to Philemon v. 9, "since you are such a one as Paul, an old man." And the reason for this is that, since few are found fit for this, when any such are found, they are preserved by the Lord that they may live longer.

Likewise he sets forth the manner of the passion, in that "you shall stretch forth your hands": for Peter was crucified, but not with nails but with ropes, that he might live longer. And this Christ calls a girding.

Now three things are to be considered in the passion of the saints. First, the natural movement of affection: for between soul and body there is so natural a love that the soul would never wish to be separated from the body, nor conversely. 2 Corinthians 5:4: "we would not be unclothed, but clothed upon"; Matthew 26:38: "my soul is sorrowful even unto death." And therefore he says "where you would not," namely by the instinct of nature, which is so natural that not even old age itself could take it away from Peter. But the desire of grace lessens this: hence to the Philippians 1:23: "I desire to be dissolved, and to be with Christ"; 2 Corinthians 5:8: "but we are confident, and have a good will to be absent rather from the body, and to be present with God." Second, the diversity of the intention of the persecutors from the intention of the saints: "and he shall lead you where you would not." Third, that we ought to be ready to suffer, yet not to kill ourselves: hence he says "you shall stretch forth your hands." And this is clear concerning Peter: for when the people wished to stir up a sedition against Nero, and to rescue Peter, he himself restrained them. 1 Peter 2:21: "Christ suffered for us, leaving you an example."

But it should be noted that what he says, "he shall lead," ought to precede what he says, "another shall gird you"; as if he were to say, "he shall gird you," because he shall lead you where you would not. But lest this be thought to have been said as it were in vain, it was written after the death of Peter. For Peter was killed in the time of Nero, but John wrote this Gospel after he was recalled from exile, to which he had been banished in the time of Domitian, between whom and Nero there were several other emperors. And therefore he sets this forth as though still to come, saying, "now this he said, signifying by what death he should glorify God": for the death of the saints is the way to the glory of Christ. Philippians 1:20: "Christ shall be magnified in my body"; 1 Peter 4:15: "let none of you suffer as a thief, or a murderer (...). But if as a Christian, let him not be ashamed; but let him glorify God in that name." For by this the greatness of the Lord is shown, in that for his truth and faith the saints expose themselves to death.

After the Evangelist has set forth what the Lord showed to Peter, here he narrates what he showed to John, that is, to himself; and first the commendation of the disciple is set down; second, the commendation of his own Gospel, at the place, "Now there are also many other things which Jesus did." Concerning the first, first the occasion of the commendation is set down; second, the commendation of the disciple himself is added, at the place, "Peter, turning, saw that disciple whom Jesus loved."

Now the occasion of the commendation of John was Christ's invitation, inviting Peter to follow: for when he had said these things, namely concerning the office and the martyrdom, Jesus said to Peter, "Follow me" — according to Augustine, as regards martyrdom, namely by suffering for me: for it is not enough to suffer in just any way, but only by following Christ, that is, for his sake. Luke 6:22: "Blessed shall you be when men hate you for the Son of man's sake"; 1 Peter 2:21: "Christ suffered for us, leaving you an example."

But since many others who were present there suffered for Christ, and especially James, who was killed first — Acts 12:2: "And he killed James the brother of John with the sword" — why is "Follow me" said specially to Peter? The reason, according to Augustine, is that he not only suffered death for Christ, but also followed Christ in the very kind of death, namely of the cross. Matthew 16:24: "If anyone wishes to come after me, let him deny himself, take up his cross, and follow me."

Or, according to Chrysostom, "Follow me" is said with respect to the office of headship; as if he were saying: just as I have from God the Father the care of the Church — Psalm 2:8: "Ask of me, and I will give you the nations for your inheritance" — so are you to be in my place over the whole Church.

But why then did James have the primacy in Jerusalem after Christ's ascension? To this it must be said that he indeed had a special primacy of that particular place, whereas Peter had the universal dominion over the whole Church of the faithful.

Here the commendation of John is set down, first as regards the past; second as regards the future, at the place, "When Peter therefore had seen him," etc. John is commended as regards the past by a threefold privilege.

First, the privilege of Christ's special love; hence it says, "Peter, turning" — who had now begun especially and bodily to follow Jesus — "saw that disciple whom Jesus loved": in which it is given to be understood that Peter, now made a shepherd, was attending to the care of others. Luke 22:32: "And you, being once converted, confirm your brothers."

Now Jesus loved John without excluding others, since above, at 15:9, he said: "As the Father has loved me, I also have loved you." But he loved him with a special love above the rest, and this for three reasons.

First, on account of the keenness of his intellect; for teachers especially love intelligent disciples. Proverbs 14:35: "An intelligent servant is acceptable to the king."

Second, on account of the purity of his cleanness, because he was a virgin. Proverbs 22:2: "He who loves cleanness of heart, for the grace of his lips shall have the king for his friend."

Third, on account of his tender age: for we have more compassion on children and on the weak, and we show signs of familiarity, just as Christ did toward John, who turned to him while young. Hosea 11:1: "Israel was a child, and I loved him." In which it is given to be understood that God especially loves those who serve him from their youth. Micah 7:1: "My soul has desired the early figs."

But against this: Proverbs 8:17: "I love those who love me." But Peter loved Christ more; above: "Do you love me more than these?" Therefore Christ ought to have loved Peter more than John.

Response. It could be said that John, because more loved, was more fortunate, but Peter, because loving more, was better. But this would be against justice.

And therefore this is referred to a mystery: for by these two a twofold life is signified, namely the active and the contemplative, and the end and object of both is Christ.

But the active life, which is signified by Peter, loves God more than the contemplative life, which is signified by John: because it feels more the hardships of the present life, and more ardently desires to be freed from them and to go to God.

But God loves the contemplative life more, because he preserves it more; for it does not end together with the life of the body, as the active life does. Psalm 86:2: "The Lord loves the gates of Sion above all the tabernacles of Jacob."

But some, wishing to resolve this according to the letter, distinguish in Christ a twofold love, according to a twofold will, namely the divine and the human, and say that Christ loved Peter more with the divine love, but John more with the human love.

But against this is the fact that the human will in Christ was wholly conformed to the divine will: hence whomever he loved more by the divine will, he also loved more by the human will.

It must therefore be said that he loved more the one for whom he willed the greater good. Now he loved Peter more with a view to this, that he might make him more his lover; but he loved John with a view to something else, namely to keenness of intellect. Ecclesiasticus 15:5: "The Lord filled him with the spirit of wisdom and understanding."

And according to this Peter is better, because charity surpasses knowledge, 1 Corinthians 13:8; but John is better as regards keenness of intellect. But to weigh their merits belongs to God alone. Proverbs 16:1: "The Lord is the weigher of spirits."

And therefore others say, and better, that Peter loved Christ more in his members, and thus also was loved more by Christ, and therefore he entrusted the Church to him; but John loved Christ more in himself, and thus was loved more by him, whence he entrusted his mother to him.

Or it must be said that Peter loved Christ as regards readiness and fervor, but John was more loved as regards the signs of familiarity, which Christ showed to him more on account of his youth and purity.

And so consequently, when it adds, "who also leaned back at supper upon his breast," he is commended by a second privilege, namely of special familiarity with Christ; and this has been expounded above.

Third, he is commended by the privilege of a special confidence which he had regarding Christ, such that he questioned him more confidently than all the others; hence it says: "and said to him: Lord, who is it that will betray you?" Which has likewise been expounded.

Chrysostom said that the reason why John commemorates these privileges of his own is for the commendation of Peter. For it could be believed that Peter, because he had denied Christ, had not been admitted back to his former familiarity; and therefore, in order to exclude this, he shows that he was admitted to a greater one. He who at the supper did not dare to question, but committed the questioning to John, after the passion is entrusted with the headship over the brethren, and questions not only for himself, but for John. In which it is given to be understood that those who have fallen into sin sometimes rise again into greater grace. Baruch 4:28: "For as it was your mind to go astray from God, so, turning again, you shall seek him ten times as much."

And therefore the Evangelist immediately adds, first, the question, saying: "Peter therefore, when he had seen him, said to Jesus: And what of this man?" Here the commendation of John is set down as regards the future, and first the question of Peter is set down; second, the response of Christ, at the place, "Jesus said to him: So I will have him remain till I come"; third, the understanding of this response is set down, at the place, "The saying therefore went abroad among the brethren," etc.

Now it must be known, as regards the first, that when the Lord said to Peter, "Follow me," Peter began to follow him with bodily step, and John also along with him; and Peter, seeing him following, asks Christ on his behalf, saying: "And what shall this man do?" As if he were saying: behold, I follow you in the passion, but shall this man die? John also would have asked about this, but he did not dare.

But according to Chrysostom, Peter did not intend to ask about the passion, but about headship. For Peter loved John above all the other fellow disciples, and they are always read to have been together, both in the Gospel and in Acts 3:1; and therefore he wished to have him as a companion in the office of preaching throughout the world: hence he says, "And what of this man" — supply: "shall he do"? Let him come with me.

Consequently the response of Christ is set down, when it says: "Jesus says to him: So I will have him remain till I come." But it must be known that in the Greek it is not "so," but "if I will have him remain," etc. But it does not matter much: for however it be said, that sense of these words occurs from the outset which appeared to the apostles themselves, namely, that he does not die.

For he says, "So I will have him remain till I come," as if he were saying: he will not die until my coming. But this is excluded by what is added: "and Jesus did not say, He does not die; but, So I will have him remain till I come: what is it to you?"

But some, wishing to maintain this sense, say that John adds this not in order to exclude the aforesaid understanding, but in order to show that the Lord did not express this understanding through these words, but only through those, "so I will have him remain." And on account of this they say that John has not yet died.

But there has been diverse opinion concerning his burial. For it is true, according to all, that he entered a tomb, and it still appears. But some say that he entered the tomb while living, and by divine power went out, translated to the place of Enoch and Elijah, where he is kept in reserve until the end of the world.

And according to this it is expounded thus: "So I will have him," living, "remain," until the end of the world; and then he will suffer martyrdom for me at the hands of the Antichrist along with those two. For it is unfitting that he should not die: for whatever is born, dies. Hebrews 9:27: "It is appointed for all men once to die."

But others say that he entered his tomb, which is at Ephesus, while living, and still lives in it, sleeping, until Christ comes; having as an argument for this, that there the earth wells up as if bubbling upward, which they say happens by his breathing.

But Augustine excludes this, saying that it is less that he should live sleeping than that he should live in blessedness. Why then would Christ have granted, as a great gift, a long sleep to the disciple whom he loved above the rest, and deprived him of so great a good, for which the apostle desired to be dissolved and to be with Christ? Philippians 1:23.

And therefore this is not to be believed; but rather that he died, and rose again even in body. And a sign of this sort is that his body is not found, and thus he remains blessed with Christ, according as he invited him. Revelation, last chapter, 20: "He who gives testimony of these things says: Surely I come quickly."

It must therefore be expounded mystically, according to Augustine, so that by what he says, "remain," is understood to abide, or to wait, according to that word of Luke 24:49: "Remain in the city until you be endowed with power from on high."

And thus the Lord says of John, that is, of the contemplative life: "So I will have him remain," that is, wait, "till I come," either at the end of the world, or at the death of any contemplative: because the contemplative life begun here is not brought to perfection; but, begun, it remains, and waits until Christ comes, to be perfected when he comes. Revelation 6:11: "It was said to them that they should rest for a little time yet, until the number of their fellow servants should be completed"; Luke 10:43: "Mary has chosen the best part, which shall not be taken away from her"; Proverbs 3:16: "Length of days is in her right hand, and in her left hand riches and glory."

But the perfected active life, formed by the example of his passion, meanwhile follows Christ, by suffering for him.

But, according to Chrysostom, it is read thus: "So I will have him remain," that is, to remain in Judea, and in this land, in order to preach; "and I will have you follow me," by having care of the whole world, and by suffering for me; and this "till I come," to destroy the Jews — "what is it to you?" As if he were saying: it is mine to ordain. For, as is found in the histories, John did not depart from Judea until the time when Vespasian, coming into Judea, took Jerusalem; and then, departing from there, he came to Asia.

Or, according to Jerome: "You follow me," that is, through the passion; "and so," namely John, "I will have remain," without the passion of martyrdom and of death, "till I come" to call him to myself; above, 14:3: "I will come again, and take you to myself." "What is it to you?" Namely, concerning this privilege. Hence it is said in the legend of blessed John that when he was ninety years old, the Lord Jesus Christ appeared to him and invited him to his own banquet.

Consequently, when it says, "This saying therefore went abroad among the brethren, that that disciple does not die," it is set down how the disciples understood the aforesaid words of the Lord, namely, that he would not die. And this is what it says: "the saying went abroad," that is, was made common, "among the brethren," that is, among the disciples — Psalm 132:1: "Behold how good and how pleasant it is for brethren to dwell together in unity" — "that that disciple," namely John, "does not die."

But he corrects this understanding, saying: "and Jesus did not say, He does not die"; Matthew 15:16: "Are you also yet without understanding?" All the other things have been expounded.

Here is set down the last part of the Gospel, which is as it were an epilogue, and first is set down the commendation of the Gospel; second, the surpassing greatness of the matter which is narrated in the Gospel, at the place "there are also many other things which Jesus did." Now the Gospel is commended in two ways: first from its author, second from its truth, at the place "and we know that his testimony is true." Concerning the author he sets down three things. First, the privilege of his authority, because "this is that disciple," understand by repetition: the specially beloved one, the intimate one, the one faithfully questioning, and the one to whom it was granted that he should thus remain until I come — all of which pertain to the privilege of authority. John is said to be specially beloved on account of the special character of his charity. Above, John 13:35: "In this shall all men know that you are my disciples, if you have love one for another." Now concerning fraternal love, none of the apostles speaks so much as he does in his own epistles. It is also read of him that, having already become an old man, he was carried to the church by his disciples in order to instruct the faithful, to whom he would say only this: "Little children, love one another." And in this consists the perfection of Christian discipline.

Second, on account of his office, which is to bear witness, whence he says "and he bears witness of these things." This is the proper office of the apostles; Acts 1:8: "You shall be witnesses to me"; Isaiah 44:8: "You are my witnesses, says the Lord." Third, he adds his diligence, when he says "and he wrote these things": for he who by the office of apostleship bore witness before those present concerning the deeds of Christ, he himself, out of his own diligence, wrote down the aforesaid deeds for the benefit of those to come and those absent. Isaiah 8:1: "Take a great book, and write in it with a man's pen: swiftly gather the spoils, quickly seize the prey"; Ecclesiasticus 38:24: "He shall write wisdom in the time of leisure; and he that is less in action shall receive wisdom" — with which wisdom he shall be filled. For it was granted to John himself to live until the time when the church was in peace, and then he wrote all these things. But he adds this lest this Gospel should seem, because it had been written after the death of all the other apostles, and because the other Gospels had been approved by them — and especially that of Matthew — to be of lesser authority than the other three Gospels.

Here is set down the truth of the Gospel. And he speaks in the person of the whole church by which this Gospel has been received. Proverbs 8:7: "My throat shall meditate truth." It should be noted that, although many have written concerning Catholic truth, there is this difference: those who wrote canonical Scripture, such as the Evangelists and apostles and others of this kind, assert it so constantly that they leave nothing to be doubted. And therefore he says "and we know that his testimony is true"; Galatians 1:9: "If any one preach a gospel to you besides that which you have received, let him be anathema." The reason for this is that canonical Scripture alone is the rule of faith. Others, however, expound concerning the truth in such a way that they do not wish to be believed except in those things in which they speak truly.

Here is set down the insufficiency of his writing as regards the matter which he writes, so that he might, as it were, remove the impression that he wrote these things as though wishing to bestow a favor upon the one he loved: because he did not only do these things, but also many other things which are not written in this book. Now what follows — "which if they should be written every one, I suppose that the world itself would not be able to contain the books that should be written" — can be expounded in two ways. In one way, so that "contain" is referred to the capacity of the intellect; as if he were to say: so many things could be said of Christ that not even the world could contain the books that would be written of them. Above, John 16:12: "I have many things to say to you, but you cannot bear them now," that is, contain them. In the other way, so that it is a hyperbolic expression, and it signifies the surpassing greatness of the works of Christ.

But what is the meaning of this saying? For he had premised: "and we know that his testimony is true," and immediately he adds a hyperbolic expression. But, according to Augustine, sacred Scripture makes use of certain figurative expressions, such as: "I saw the Lord sitting upon a throne high and elevated," and yet these are not false: so it is when there is some hyperbolic expression in sacred Scripture. For it is not the intention of the one speaking that what he says should be believed literally, but that what he intends to signify should be believed, namely, the surpassing greatness of the works of Christ. This, however, does not occur when something that was obscure or doubtful is being expounded, but when that which is manifest is either increased or diminished; as, for instance, when someone, wishing to commend the abundance of some thing, says: "this suffices for a hundred persons, or a thousand." But wishing to disparage, he says: "this would scarcely suffice for three." Nor does he thereby speak falsely, because in this way the words exceed the thing that is indicated, so that it may be shown that he does not intend to lie, but to show that the thing is little or much.

Or it can be referred to the power of Christ, who worked signs, so that the force falls upon what he says by "every one." For to write down, one by one, the signs and sayings of Jesus Christ is to unfold in full the power of each single saying and deed. Now the words and deeds of Christ are also those of God. If anyone, then, should wish to write or narrate the full account of them, one by one, he could in no way do so; indeed, not even the whole world could do this. For the infinite words of men cannot attain to the one Word of God. For from the beginning of the church, things have always been written concerning Christ, and yet not sufficiently; indeed, even if the world should endure for a hundred thousand years, books could be made concerning Christ, and yet his deeds and words would not be unfolded to perfection, one by one. Ecclesiastes, last chapter, verse 12: "Of making many books there is no end"; Psalm 39:5: "I have declared and I have spoken: they are multiplied above number."