He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.

“(Tract. cxxii) Well doth He say to Peter, Lovest thou Me (ἀγαπᾶς diligis), and Peter answer, Amo Te (φελῶ amo), and our Lord replies again, Feed My lambs. Whereby, it appears that amor and dilectio are the same thing: especially as our Lord the third time He speaks does not say, Diligis Me, but Amas Me. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? A third time our Lord asks Peter whether he loves Him. Three confessions are made to answer to the three denials; that the tongue might shew as much love as it had fear, and life gained draw out the voice as much as death threatened.”

“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.”

“He saith unto him the third time,.... That by these three testimonies, out of his mouth, the thing might be established, and be out of all doubt: Simon, son of Jonas, lovest thou me? is it so indeed that thou lovest me? is thy love really so hearty and sincere as thou savest? may it be depended upon? Peter was grieved, because he said unto him the third time, lovest thou me? because it put him in mind of his having denied his Lord three times; the remembrance of which cut him to the heart and it added to his grief, that his love, which he knew was unfeigned, notwithstanding his conduct, should seem to be suspected: and he said unto him, Lord, thou knowest all things, thou knowest that I love thee; he appeals with great warmth and earnestness to him, as the omniscient God, and the searcher of all hearts, who knows all persons and things, and the secret thoughts, dispositions, and affections of men's minds, for the truth of his love to him; for though he knew the treachery of his own heart, and durst not trust to it; and therefore chose not to be determined by his own assertions, and was well aware that the sincerity of his love might be called in question by fellow Christians, because of his late conduct; but as everything was naked and open to his Lord, with whom he had to do, he lodges and leaves the appeal with him: so every soul that truly loves Christ, whatever Satan, the world, professors, or their own hearts under unbelieving frames, may suggest to the contrary, can appeal to Christ, as the trier of the reins of the children of men, that he it is whom their souls love; and though their love may be greatly tried, and they themselves be sorely tempted by Satan, and suffered to fall greatly; yet their love to Christ can never be lost; the fervency of it may be abated, the exercise of it may be very languid, but the principle itself always remains, as it did in Peter: Jesus saith unto him, feed my sheep. It may be observed from the repetition of this phrase following upon Peter's declaration of his love to Christ, that such only are proper persons to feed the lambs and sheep of Christ, who truly and sincerely love him: and in doing which they show their love to him: and who indeed would be concerned in this service, but such? since the work is so laborious, the conduct of those to whom they minister oftentimes is so disagreeable, the reproach they meet with from the world, and the opposition made unto them by Satan, and all the powers of darkness: it is true indeed, there are some that take upon them this work, and pretend to do it, who do not love Christ; but then they are such who feed themselves, and not the flock; and who feed the world's goats, and not Christ's lambs and sheep, and in time of danger leave the flock; only the true lovers of Christ faithfully perform this service, and abide in it by preaching the pure Gospel of Christ, by administering his ordinances, in their right manner, and by directing souls in all to Christ, the heavenly manna, and bread of life. Dr. Lightfoot thinks that by the threefold repetition of the order to feed Christ's lambs and sheep, is meant the threefold object of Peter's ministry; the Jews in their own land, the Gentiles, and the Israelites of the ten tribes, that were in Babylon.”

“He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said the third time, &c.--This was the Physician's deepest incision into the wound, while yet smarting under the two former probings. Not till now would Peter discern the object of this succession of thrusts. The third time reveals it all, bringing up such a rush of dreadful recollections before his view, of his "thrice denying that he knew Him," that he feels it to the quick. It was fitting that he should; it was meant that he should. But this accomplished, the painful dialogue concludes with a delightful "Feed My sheep"; as if He should say, "Now, Simon, the last speck of the cloud which overhung thee since that night of nights is dispelled: Henceforth thou art to Me and to My work as if no such scene had ever happened."”