Christ manifests himself to his disciples by the sea side and gives Peter the charge of his sheep.
Appearing againe in Galilee, where Peter was fishing with his fellowes: and causing them after they had al night taken none, to catch a great multitude, which Peter draweth to land, where he also dineth them: 15 He (expressing what this fishing signified) maketh Peter his Vicar, committing vnto him the feeding of his lambes and sheepe: 18 and reuealeth vnto him, that he also shal be crucified, to the glorie of God, 20 admonishing him to minde that, rather then to be curious about Iohns death.
1After this, Jesus shewed himself again to the disciples at the sea of Tiberias. And he shewed himself after this manner.Dopo di ciò manifestossi di nuovo Gesù a' discepoli al mare di Tiberiade. E si manifestò in questo modo:AFTER IESVS manifested him self againe at the sea of Tibérias. And he manifested thus:Postea manifestavit se iterum Jesus discipulis ad mare Tiberiadis. Manifestavit autem sic: 2There were together: Simon Peter and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee and two others of his disciples.Erano insieme Simon Pietro, e Tommaso soprannominato Didimo, e Natanaele, il quale era di Cana della Galilea, ed i figliuoli di Zebedeo, e due altri de' suoi discepoli.There vvere together Simon Peter and Thomas vvho is called Didymus, and Nathanael vvhich vvas of Cana in Galilee, and the sonnes of Zebedee, and tvvo others of his disciples.erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanaël, qui erat a Cana Galilææ, et filii Zebedæi, et alii ex discipulis ejus duo. 3Simon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth and entered into the ship: and that night they caught nothing.Disse loro Simon Pietro: vo a pescare. Gli risposero: venghiamo anche noi teco. Partirono, ed entrarono in una barca: e quella notte non presero nulla.Simon Peter saith to them, I goe to fish. They say to him, Vve also come vvith thee. And they vvent forth and got vp into the boate: and that night they tooke nothing.Dicit eis Simon Petrus: Vado piscari. Dicunt ei: Venimus et nos tecum. Et exierunt, et ascenderunt in navim: et illa nocte nihil prendiderunt. 4But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus.E fattosi giorno Gesù si pose sul lido: i discepoli però non conobbero, che fosse Gesù.But vvhen morning vvas novv come, IESVS stoode on the shore: yet the disciples knevv not that it vvas IESVS.Mane autem facto stetit Jesus in littore: non tamen cognoverunt discipuli quia Jesus est. 5Jesus therefore said to them: Children, have you any meat? They answered him: No.Disse adunque loro Gesù: figliuoli, avete voi companatico? Gli risposer di no.IESVS therfore saith to them, Childrē, haue you any meate? They ansvvered him, No.Dixit ergo eis Jesus: Pueri, numquid pulmentarium habetis ? Responderunt ei: Non. 6He saith to them: Cast the net on the right side of the ship; and you shall find. They cast therefore: and now they were not able to draw it, for the multitude of fishes.Ed egli disse loro; gettate la rete dalla parte destra della barca, e troverete. La gettarono adunque; e non potevano più tirarla a causa della gran quantità di pesci.He saith to them, Cast the nette on the right side of the boate: and you shal finde. They therfore did cast it: and novv they vvere not able to dravv it for the multitude of fishes.Dicit eis: Mittite in dexteram navigii rete, et invenietis. Miserunt ergo: et jam non valebant illud trahere præ multitudine piscium.
7That disciple therefore whom Jesus loved said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him (for he was naked) and cast himself into the sea.Disse perciò a Pietro quel discepolo amato da Gesù: egli è il Signore. E Simon Pietro sentito, che è il Signore, si mise la tonaca (imperocché egli era nudo), e gittossi nel mare.That disciple therfore vvhom IESVS loued, saith to Peter, It is our Lord. Simon Peter vvhē he had heard that it is our Lord: girded his coate vnto him (for he vvas naked) and cast him self into the sea.Dixit ergo discipulus ille, quem diligebat Jesus, Petro: Dominus est. Simon Petrus cum audisset quia Dominus est, tunica succinxit se (erat enim nudus) et misit se in mare. 8But the other disciples came in the ship (for they were not far from the land, but as it were two hundred cubits) dragging the net with fishes.E gli altri discepoli si avanzarono colla barca (imperocché non erano lungi da terra, ma circa a dugento cubiti), e tiravan la rete co' pesci.But the other disciples came in the boate (for they vvere not farre from the land, but as it vvere tvvo hundred cubits) dravving the nette of fishes.Alii autem discipuli navigio venerunt (non enim longe erant a terra, sed quasi cubitis ducentis), trahentes rete piscium. 9As soon then as they came to land they saw hot coals lying, and a fish laid thereon, and bread.E quando furon a terra, videro preparato il carbone (sul qual era stato messo del pesce), e del pane.Therefore after they came dovvne to land, they savv hote coles lying, and fish laid thereon, and bread.Ut ergo descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem. 10Jesus saith to them: Bring hither of the fishes which you have now caught.Disse loro Gesù: date qua de' pesci, che avete presi adesso.IESVS saith to them, Bring hither of the fishes that you tooke novv.Dicit eis Jesus: Afferte de piscibus, quos prendidistis nunc. 11Simon Peter went up and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.Andò Simon Pietro, e tirò a terra la rete piena di cento cinquantatre grossi pesci. E sebbene erano tanti, la rete non si strappò.Simō Peter vvent vp, and drevv the nette to the land, ful of great fishes, an hundred fiftie three. And although they vvere so many, the nette vvas not broken.Ascendit Simon Petrus et traxit rete in terram, plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete.
12Jesus saith to them: Come and dine. And none of them who were at meat, durst ask him: Who art thou? Knowing that it was the Lord.Disse loro Gesù: su via desinate. Nissuno però de' discepoli ebbe ardire di domandargli: chi sei tu? sapendo che era il Signore.IESVS saith to them, Come, dine. And none of them that sate at meate', durst aske him, Vvho art thou? knovving that it is our Lord.Dicit eis Jesus: Venite, prandete. Et nemo audebat discumbentium interrogare eum: Tu quis es ? scientes, quia Dominus est. 13And Jesus cometh and taketh bread and giveth them: and fish in like manner.Si appressa dunque Gesù, e prende del pane: e lo distribuisce ad essi, e similmente il pesce.And IESVS commeth and taketh the bread and giueth them, and the fish in like maner.Et venit Jesus, et accipit panem, et dat eis, et piscem similiter. 14This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead.Così già per la terza volta si manifestò Gesù a' suoi discepoli, risuscitato che fu da morte.This novv the third time IESVS vvas manifested to his disciples, after he vvas risen from the dead.Hoc jam tertio manifestatus est Jesus discipulis suis cum resurrexisset a mortuis. 15When therefore they had dined, Jesus saith to Simon Peter: Simon, son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.E quando ebber pranzato, disse Gesù a Simon Pietro: Simone, figliuolo di Giovanni, mi ami tu più, che questi? Gli disse: certamente, Signore, tu sai, che io ti amo. Dissegli: pasci i miei agnelli.Therfore vvhen they had dined, IESVS saith to Simon Peter, Simon of Iohn, louest thou me more then these? He saith to him, Yea Lord: thou knovvest that I loue thee. he saith to him, FEEDE MY LAMBES.Cum ergo prandissent, dicit Simoni Petro Jesus: Simon Joannis, diligis me plus his ? Dicit ei: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. 16He saith to him again: Simon, son of John, lovest thou me? He saith to him: yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.Dissegli di nuovo per la seconda volta: Simone, figliuolo di Giovanni, mi ami tu? Ei gli disse: certamente, Signore, tu sai, che io ti amo. Dissegli: pasci i miei agnelli.He saith to him againe, Simon of Iohn, louest thou me? he saith to him, Yea Lord, thou knovvest that I loue thee. He saith to him, FEEDE MY LAMBES.Dicit ei iterum: Simon Joannis, diligis me ? Ait illi: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos.
17He 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.Gli disse per la terza volta: Simone, figliuolo di Giovanni, mi ami tu? Si contristò Pietro, perché per la terza volta gli avesse detto, mi ami tu? E dissegli: Signore, tu sai il tutto. Tu conosci, che io t'amo. Gesù dissegli: pasci le mie pecorelle.He saith to him the third time, Simō of Iohn, louest thou me? Peter vvas stroken sad, because he said vnto him the third time, Louest thou me? And he said to him, Lord, thou knovvest al things: thou knovvest that I loue thee. He saith to him, FEEDE MY SHEEPE.Dicit ei tertio: Simon Joannis, amas me ? Contristatus est Petrus, quia dixit ei tertio: Amas me ? et dixit ei: Domine, tu omnia nosti, tu scis quia amo te. Dixit ei: Pasce oves meas. 18Amen, amen, I say to thee, When thou wast younger, thou didst gird thyself and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldst not.In verità, in verità ti dico: quando eri giovane, ti cingevi la veste, e andavi dove ti pareva; ma quando sarai invecchiato, stenderai le tue mani, e un altro ti cingerà, e ti menerà, dove non vuoi.Amē, amen I say to thee, vvhen thou vvast yonger, thou didst girde thy self, and didst vvalke vvhere thou vvouldest. but vvhen thou shalt be old, thou shalt stretch forth thy handes, and an other shal girde thee, and leade thee vvhither thou vvilt not.Amen, amen dico tibi: cum esses junior, cingebas te, et ambulabas ubi volebas: cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis. 19And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.Or questo lo disse, indicando con qual morte fosse per glorificare Dio. E dopo di ciò gli disse: seguimi.And this he said, signifying by vvhat death he should glorifie God. And vvhen he had said this, he saith to him, Folovv me.Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei: Sequere me. 20Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper and said: Lord, who is he that shall betray thee?Pietro voltatosi indietro vide, che gli andava appresso quel discepolo amato da Gesù (il quale anche nella cena posò sul petto di lui, e disse: Signore, chi è colui, che ti tradirà?)Peter turning, savv that disciple vvhom IESVS loued, folovving, vvho also leaned at the supper vpon his breast, and said, Lord vvho is he that shal betray thee?Conversus Petrus vidit illum discipulum, quem diligebat Jesus, sequentem, qui et recubuit in cœna super pectus ejus, et dixit: Domine, quis est qui tradet te ?
21Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?Pietro adunque avendolo veduto, disse a Gesù: Signore, e di questo che sarà?Him therfore vvhen Peter had seen, he saith to IESVS, Lord, and this man vvhat?Hunc ergo cum vidisset Petrus, dixit Jesu: Domine, hic autem quid ? 22Jesus saith to him: So I will have him to remain till I come, what is it to thee? Follow thou me.Dissegli Gesù: se io vorrò che questi rimanga sino a tanto che venga io, che importa a te? Tu seguimi,IESVS saith to him, So I vvil haue him to remaine til I come, vvhat to thee? folovv thou me.Dicit ei Jesus: Sic eum volo manere donec veniam, quid ad te ? tu me sequere. 23This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but: So I will have him to remain till I come, what is it to thee?Si sparse perciò questa voce tra i fratelli, che quel discepolo non muore. E Gesù non disse: ei non muore: ma: se voglio, che egli rimanga sino a tanto che io venga, che importa a te?This saying therfore vvent abrode among the brethren, that that disciple dieth not. And IESVS did not say to him, he dieth not: but, So I vvil haue him to remaine til I come, vvhat to thee?Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Jesus: Non moritur, sed: Sic eum volo manere donec veniam, quid ad te ? 24This is that disciple who giveth testimony of these things and hath written these things: and we know that his testimony is true.Questo è quel discepolo, che attesta queste cose, e le ha scritte: e sappiamo, che è veridica la sua testimonianza.This is that disciple vvhich giueth testimonie of these things, and hath vvritten these things: and vve knovv that his testimonie is true.Hic est discipulus ille qui testimonium perhibet de his, et scripsit hæc: et scimus quia verum est testimonium ejus. 25But there are also many other things which Jesus did which, if they were written every one, the world itself. I think, would not be able to contain the books that should be written.Sono molte altre cose fatte di Gesù: le quali se si scrivessero a una a una, credo, che nemmen tutta la terra capir potrebbe i libri, che sarebber da scriverne.But there are many other things also vvhich IESVS did: vvhich if they vvere vvritten in particular, neither the vvorld it self I thinke vvere able to conteine those bookes that should be vvritten.Sunt autem et alia multa quæ fecit Jesus: quæ si scribantur per singula, nec ipsum arbitror mundum capere posse eos, qui scribendi sunt, libros.
21:3
St. Gregory
How comes it that Peter, after his conversion, should return to his fishing, when Jesus Christ had said, that he that sets his hand to the plough, and looks back, is not worthy of the kingdom of heaven? The employments they applied to before their conversion, without being guilty of sin, these they might, without fault, exercise, after their conversion: therefore Peter returned to his fishing; but St. Matthew never returned to his custom-house, because when once converted, we never can be allowed to give ourselves to these employments, which of themselves lead to sin. And there are many pursuits which can scarcely, or not at all, be followed without sin. (St. Gregory, hom. xxiv. in Evan.)
21:5
Witham
Have you any meat?[Ver. 5. Numquid pulmentarium habetis? me ti prosphagion.] Have you any thing to eat? This is what is literally signified, both in the Latin and in the Greek text. (Witham)
21:7
Hom. lxxxvi
It is the Lord. St. Chrysostom says, we may here see the different characters of the two apostles, Peter and John; the former is more ardent, the latter more sublime; the first more vehement, the last more penetrating; for these reasons, John was the first to know Christ, Peter the first to hasten to him. (Hom. lxxxvi.)
21:8
Maldonatus
The evangelist praises Peter, and excuses the other apostles: all come to Christ; the former leaving his boat, his companions, his nets and prey, arrives more expeditiously; the latter with the impediments of the boat and nets, etc. etc. arrive also, but not so readily; a just figure this of religious, who leave all to go directly to God, and of those who remain in the world, and have to navigate a treacherous element with imminent danger of shipwreck. (Maldonatus)
The poet Sedulius writes thus on the nets: Pendula fluctivagam traxerunt retia praedam, Per typicam noscenda viam; nam retia dignis Lucida sunt praecepta Dei, quibus omnis in illa Dextra parte manens concluditur, ac simul ulnis Fertur apostolicis Domini ad vestigia Christi.
21:9
Witham
Hot coals lying, and a fish laid thereon, and bread. The fish caught in the net were not yet drawn to land. These things, then, were created out of nothing, or miraculously transported thither, by the divine power. (Witham)
21:11
Witham
Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three; a figure of the great number to be converted by the labours of the apostles. (Witham)
21:12
Witham
And none of them who were at meat, durst ask him, who art thou? knowing that it was the Lord. It is likely he appeared to them with a countenance different, and brighter than before his death; yet they were presently so convinced it was Jesus, that they were ashamed to ask or doubt of it. (Witham)
21:14
Witham
This is now the third time that Jesus was manifested to his disciples. He had appeared to them more than thrice, even the very day of his resurrection. (Matthew 28:16.) Here it is called the third time either because it was the third different day; or because it was the third time that he had then appeared to a considerable number together. After this, he appeared to them frequently, and conversed with them for forty days, till his ascension. See (Acts 1:3.; 1 Corinthians 15:5.) (Witham)
St. Augustine
This must be understood of the third day, or of the third time, that our Saviour appeared to his apostles assembled: the first day, being the day of his resurrection; the second, eight days after, when St. Thomas saw, and believed; and on this day of their fishing. (St. Augustine, tract. 122. in Joan.)
St. Augustine
The evangelists relate ten different manifestations of our Saviour, after his resurrection. First, he was seen by the women at the sepulchre; 2ndly, he was again seen by the same holy women, returning from the sepulchre; 3rdly, by St. Peter; 4thly, by the two going to Emmaus; 5thly, by many at Jerusalem, when Thomas was not with them; 6thly, at the time when St. Thomas saw him; 7thly, at the sea of Tiberias; 8thly, by the eleven, on a mountain of Galilee, according to St. Matthew; 9thly, according to St. Mark, by the disciples, at their refreshment, because he was going to sup with them no more; and 10thly, on the day of his ascension, raised from the earth into heaven. (St. Augustine, de Concord. Ev. lib. 3:chap. 25.)
21:15
Simon, son of John, lovest thou me more than these? That is, more than any one of these love me. Christ puts this question thrice to St. Peter, that this triple protestation of love, says St. Augustine, might correspond to his triple denial. St. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern. St. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, etc. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ's Church, of what condition soever, even the rest of the apostles. For here it was that Christ gave to St. Peter that power which he had promised him, (Matthew 16:18.) that is, He now made St. Peter head[Ver. 15. He made St. Peter head of his whole Church. See Tertullian, lib. de pudicitia, p. 556. Ed. Rig. where he calls the successor of St. Peter, Pontificem maximum, et Episcopum Episcoporum; St. Irenaeus, lib. iii. John 3; St. Cyprian, ep. 55. p. 84, Ed. Rig. Navigare audent et ad Petri Cathedram, atque ad Ecclesiam principalem. See St. Jerome, epist. lvii. and lviii. p. 175. nov. Ed. St. Augustine.
St. Chrysostom on this place, hom. lxxxviii. p. 525. nov. Ed. Cur. aliis praetermissis (Petrum) alloquitur? he answers, ekkritos en ton Apostolon, kai stoma ton matheton, kai koruphe tou chorou, coetus illius caput. ... fratrum praefecturam suscipe; egcheirizetai ten prostasian ton adelphon. And a little after, p. 527. putting the objection, why St. James, and not St. Peter, was made bishop of Jerusalem, he answers; because St. Peter was to be over the whole universe; tes oikoumenes echeirotonese, etc. The same St. Chrysostom, lib. ii. de Sacerd. John 1. tom. 1. p. 372. nov. Ed. Ben. qua de causa ille sanguinem effudit suum? certè ut oves eas acquireret, quarum curam tum Petro, tum Petri Successoribus committebat.
Witham
Conc. Chalced. Lab. tom. 4. p. 565. The Council thus writes to St. Leo; omnibus constitutus interpres, quibus tu quidem tanquam caput membris praeeras, etc. pasin ermeneus kathestamenos, etc. And p. 368. Petrus per Leonem ita locutus est; Petros dia Leontos tauta exephonesen. See Annotation for Matthew xvi. ver. 18.] of his whole Church, as he had insinuated at the first meeting, when St. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, etc. Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of St. Peter, in spirituals, over all Christian Churches. This appears also by the writings of Tertullian, of St. Irenaeus, of St. Cyprian, of the greatest doctors and bishops, both of the west and east, of St. Jerome, St. Augustine, of St. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, etc. (Witham)
Menochius
Simon (son) of John. The father's name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter. This Simon of John is the same as Simon Bar-jona. See Matthew 16:17. (Menochius)
Calmet
St. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing his fault by a triple confession, three several times demanded of him, if he loved him more than these? That, as St. Augustine remarks, he who had thrice denied through fear might thrice confess through love. (Calmet)
21:16
Calmet
The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile. St. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles. He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves. They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all. (Calmet)
Challoner
Feed my sheep. Our Lord had promised the spiritual supremacy to St. Peter; (St. Matthew 16:19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church. (Challoner)
21:18
Thou shalt stretch forth thy hands ... signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom.
Witham
Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it. (Witham)
Calmet
By this is meant the martyrdom of St. Peter, which took place thirty-four years after this. He was first cast into prison, and then led out to punishment as Christ had foretold him. He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us. (Calmet)
21:21
Witham
Lord, what shall this man do? St. Chrysostom thinks, it was the love and friendship, that St. Peter had for St. John, that moved him to ask this question. (Witham)
21:22
Witham
Jesus saith: so I will have him remain,[Ver. 22. Sic eum volo manere, ean auton thelo menein.] etc. That is, in case I will have him remain; or, as it is in the Greek, if I will have him remain, what is that to thee? It is thy duty, and thy concern, to follow me. (Witham)
When Christ told St. Peter to follow him, he meant, that he should go like himself to the death of the cross; but when he says of St. John, So I will have him to remain till I come, he insinuates that his beloved disciple should not undergo a violent death; but remain in the world, till he should visit him by death, and conduct him to glory. It may likewise be understood of the Revelations, in which our Saviour manifested himself in his glory to this his beloved disciple. [Apocalypse 1:13.] In the Greek, it is, if I will have him to remain; and this is the true reading, according to Estius, and Jansenius, bishop of Ghent, authorized by many Latin copies. Others refer these words of Christ to his coming to destroy Jerusalem: an epoch which St. John survived.
21:23
This saying, therefore:[Ver. 23. St. Augustine, tract. 124. p. 819. D. Hanc opinionem Joannes ipse abstulit, non hoc dixisse Dominum, aperta contradictione declarans: cur enim subjungeret, non dixit Jesus, non moritur, nisi ne hominum cordibus quod falsum fuerat inhaereret? etc.
Witham
So St. Chrysostom says, he spoke this to prevent or correct this mistake. p. 528. diorthoutai.] that is, a report went about among the disciples, the John was not to die. But St. John himself, as St. Augustine and St. Chrysostom observe, took care to tell us, that Christ said not so. Nor do we find any sufficient grounds to think that St. John is not dead. (Witham)
21:24
Witham
This is that disciple, etc. Some conjecture, that these words were added by the Church of Ephesus. But the ancient Fathers, St. Chrysostom, St. Cyril, St. Augustine, expound them as they do the rest, without any such remark. Nor is it unusual for a person to write in this manner of himself, as of a third person. It is what St. John hath done of himself, John 19:35. (Witham)
Some conjecture, that these words were added by the Church of Ephesus, to point out St. John to be the real author of this history, and to record their own assent to this his testimony. But the ancient Fathers give no such comment. Nor is it unusual for a person to write of himself, as of a third person. It is what St. John hath done before.
21:25
Witham
The world[Ver. 25. Nec ipsum arbitror mundum, etc. St. Cyril on this expression, p. 1123, uperbolikos. See St. Augustine at the end of his 124. tract. where he says, such hyperboles are found elsewhere in the holy Scripture.] itself, I think, etc. It is an hyperbolical way of speaking, says St. Cyril, common enough, even in the holy Scriptures; and only signifies, that a very great number of things, which Christ did and said, have not been recorded. (Witham)
This is a figure of speech, called hyperbole, and only means, that it would require many, many books, to contain all the various actions and sayings of our divine Lord.
21:17
Feed my sheep.... Our Lord had promised the spiritual supremacy to St. Peter; St. Matt. 16. 19; and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his own church.
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This Book, which, from the first ages, hath been called, THE ACTS OF THE APOSTLES, is not to be considered as a history of what was done by all the Apostles, who were dispersed into different nations; but only a short view of the first establishment of the Christian Church. A part of the preaching and action of St. Peter are related in the first twelve chapters; and a particular account of St. Paul’s apostolical labours in the subsequent chapters. It was written by St. Luke the Evangelist, and the original in Greek. Its history commences from the Ascension of Christ our Lord and ends in the year sixty-three, being a brief account of the Church for the space of about thirty years.
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In the liturgy The Gospel on wenseday in Easter weeke.
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See in S. Augustine tract. 122 〈◊〉 Io. the great mysterie hereof concerning the CHVRCH, and in S. Gregorie hom. 24 in Euang. and S. Bernard li. 2 c. 8 de consid. Peters PRIMACIE here mistically signified.
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the disciples,
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Not the third apparition, but the third day of his apparitions. for he appeared in the very day of his Resurrectiō oftē, againe vpon Low Sunday, then this third time, And S. Marke saying, last he appeared, c. 16, 14: meaneth his last apparition the first day.
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In the liturgy The Gospel on the one of SS. Peter and Paul.
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〈Greek〉 feede & rule
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17. Feede my sheepe.] As it was promised him Mat. 16, that the Church should be builded vpō him, Peter is here made the general Pastor, and the Church is builded vpon him. and that the keies of heauen should be giuen to him: so here it is performed, & he is actually made the general Pastor and Gouerner of al Christs sheepe. For though the other ten (as Matthias and Paul also afterward) were Apostles, Bishops, Priests, aud had authoritie to binde and loose, to remitte and reteine, to preach, baptize, and such like, as wel as he: Yet in these things and al other gouernement, Christ would haue him to be their head, and they to depend of him as head of their College, and consequently of the whole flocke of Christ: no Apostle nor no Prince in earth (if he acknowledge him self to be a sheepe of Christ) exempted from his charge; The Protestāts otherwise denying this preeminence of Peter, yet to vphold their Arch bishops, do a⸢u⸣ouch & proue it against the Puritanes. And that Christ maketh a difference betwixt Peter and the rest, and giueth him some greater preeminence and regiment then the rest, it is plaine by that he is asked whether he loue our Lord more then the other Apostles do: Cypr. de vnit. E•. where, for equal charge no difference of loue had bene required. To Peter (saith S. Cyprian) our Lord after his Resurrection said, Feede my sheepe, and builded his Church vpon him alone, and to him he giueth the charge of feeding his sheepe. For although after his Resurrection he gaue his povver alike to al, saying, As my Father sent me, so I send you, take the Holy Ghost, if you remitte to any their sinnes, they shal be remitted &c. Yet to manifest vnitie, he cōstituted one Chaire, & so disposed by his authoritie that vnitie should haue origine of one. The rest of the Apostles vvere that Peter vvas, in equal fellovvship of honour and povver, Li. 2 de Sacerd. but the beginning cōmeth of vnitie: the Primacie is giuen to Peter, that the Church of Christ may be shewed to be one, & one Chaire. S. Chrysostome also saith thus: Why did our Lord shede his bloud? truely to redeeme those sheepe, the cure of vvhich he committed both to Peter and also to his Successors. Peters successors succede hī in vniuersal authoritie. And a litle after, Christ vvould haue Peter indued vvith such authoritie, and to be far aboue al his other Apostles: for he saith: Peter, dost thou loue me more then al these do? Wherevpon our Maister might haue inferred. If thou loue me Peter, vse much fasting, sleepe on the hard floure, vvatch much, be patrone to the oppressed, father to the orphans, and husband to the vvidovves: but omitting al these things, he saith, Feed my sheepe. For, al the foresaid vertues certes may be done easily of many subiects, not onely men but vvomen: but vvhen it commeth to the gouernement of the Church and committing the charge of so many soules, al vvoman kind must needes vvholy giue place to the burden and greatnes thereof, and a great number of men also. So writeth he.
And, S. Gregorie though he misliked the title of Vniuersal Bishop, yet is most plaine both in his writings & doings for the Popes Supremacie, as also S. Leo the great. because Protestants would make the vnlearned thinke, that S. Gregorie deemēd the Popes Supremacie to be wholy vnlawful and Antichristian, for that he condemneth Iohn of Constantinople for vsurping the name of vniuersal Bishop, resembling his insolence therein to the pride of Antichrist: note wel the wordes of this holy father in the very same place and Epistle against the B. of Constantinople, Grego. li. 4, ep. 76. by which you shal easily see that to deny him to be vniuersal Bishop, is not to deny Peter or the Pope to be head of the Church, or supreme Gouerner of the same, as our Aduersaries fraudulently pretend. It is plaine to al men, saith he, that euer read the Gospel, that by our Lordes mouth the charge of the vvhole Church vvas committed to S. Peter Prince of the Apostles. for to him it vvas said, Feed my sheepe: for him vvas the prayer made that his faith should not faile: to him vvere the keies of heauen giuen and authoritie to binde and loose: to him the cure of the Church and principality vvas deliuered: and yet he vvas not called the vniuersal Apostle. This title in deed vvas offered for the honour of S. Peter Prince of the Apostles, to the Pope of Rome by the holy Councel of Chalcedon: but none of that See did euer vse it or consent to take it. Thus much S. Gregorie, See li. •. ep. 72. 73, li. 2 ep. 37. 45. li. 4 ep. 95 li, 7 ep. 62. who though he both practised iurisdictiō through out al Christendom, as other of that See haue euer done, and also acknowledged the Principality and Soueraintie to be in Peter and his Successors: yet would he not for iust causes vse that title subiect to vanitie & misconstructiō. But both he & al the Popes since haue rather called them selues, Seruos seruorum Dei, the Seruants of Gods seruants. Though the word, vniuersal Bishop, in that sense wherein the holy Councel of Chalcedon offered it to the See of Rome, The title of vniuersal Bishop refused, but vniuersal iurisdiction alwaies acknowledged and practised. was true and Lawful. For that Councel would not haue giuen any Antichristian or vniust title to any man. Onely in the B. of Constantinople and other, which in no sense had any right to it, and who vsurped it in a very false and tyrannical meaning, it was insolent, vniust, and Antichristian. Bernard. li. 2. c. 8. de cōsider. See also the Epistles of S. Leo the Great concerning his practise of vniuersal iurisdiction, though he refused the title of vniuersal Bishop. And S. Bernard (that you may better perceiue that the general charge of Christs sheepe was not onely giuen to Peters person, but also to his successors the Popes of Rome, as S. Chrysostom also before alleaged doth testifie) writeth thus to Eugenius, Thou art he to whom the keies of heauen are deliuered, & to whom the sheepe are cō mitted. there be other Porters of heauē, & other Pastors of flockes: but thou hast inherited in more glorious & differēt sort. The Pope is Pastor of al Pastors. For they haue euery one their particular flocke, but to thee al vniuersally, as one flocke to one mā are credited: being not onely the Pastor of the sheepe, but the one Pastor of al the Pastors them selues, but thou wilt aske me how I proue that? euen by our Lordes word, for to whom of al, I say not onely Bishops, but Apostles, were the sheepe so absolutely and without limitation cōmitted? If thou loue me Peter, feede my sheepe. He saith not, the people of this kingdom or that citie, but, my sheepe, without al distinction. So S. Bernard. And herevnto may be added that the second, 〈Greek〉 feede, is in greeke a word that signifieth withal to gouerne and rule, as Ps. •. Mich. 5. Mat. 2. Apoc. 2. and therfore it is spoken of Dauid also and other temporal Gouerners (as the Hebrew word answering therevnto) in the 2 Reg. c. 5. Ps. 77. Scriptures very often, and the Greeke in profane writers also.
1•. An other shal gird thee.] Beza in hunc locū. He Prophecieth of Peters Martyrdom, and of the kinde of death which he should suffer. Peter crucified at Rome. that was, crucifying. which the Heretikes fearing that it were a steppe to proue he was martyred in Rome, deny: whereas the Fathers and ancient writers are as plaine in this, as that he was at Rome, Origen apud Euseb. li. 3. c. 1. Euseb. li. 2. c. 24. Hist. Ec. Tertul. de praescript. nu. 14. Aug. tract. 123 in Ioan. Chrysost. Beda in hunc locum.
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In the liturgy The Gospel vpō S. Iohn the Euangelists day in Christmas Decembris 27.
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Concordance Io. 13, 23.
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Hovv fevv things are written of Christs actes & doctrīe in cōparison of that vvhich he did and spake? and yet the Heretikes wil needes haue al in Scripture, trusting not the Apostles ovvne preaching, or report of any thing that our Maister did or said, if it be not vvritten.
Concordance Io. 20, 30.
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Tatian † AD 180 The Diatessaron 54
… And Jesus said unto them, Come and sit down. And no man of the disciples dared to ask him who he was, for they knew that it was our Lord. But he did not appear to them in his own [37, 38] form. And Jesus came, and took bread and fish, and gave unto them. This is the third time that Jesus appeared to his disciples, when he had risen from among the dead.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Chap. xxi. ver. 1 . “After these things, Jesus showed Himself again to the disciples at the sea of Tiberias.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… Secondly, to the same women as they were on the way returning from the sepulchre. Thirdly, to Peter. Fourthly, to the two who were going to the place in the country. Fifthly, to the larger number in Jerusalem, when Thomas was not present. Sixthly, on the occasion when Thomas saw Him. Seventhly, by the sea of Tiberias.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.9
… It is true that John appears to relate something resembling the last passage. But what he gives is really something widely different. I refer to what took place by the sea of Tiberias after the Lord’s resurrection.
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Tatian † AD 180 The Diatessaron 54
[25] And after that, Jesus shewed himself again to his disciples at the sea of Tiberias; [26] and he shewed himself unto them thus.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 2 . “There were together Simon Peter, and Thomas, and Nathanael,” (he that was called by Philip,) “and the sons of Zebedee, and two others.”
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Tatian † AD 180 The Diatessaron 54
[25] And after that, Jesus shewed himself again to his disciples at the sea of Tiberias; [26] and he shewed himself unto them thus. And there were together Simon Cephas, and Thomas which was called Twin, and Nathanael who was of Cana of Galilee, [27] and the sons of Zebedee, and two other of the disciples.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Having then nothing to do, they went to their fishing,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.17
… That saying, moreover, was not intended to convey that they would never thereafter be catchers of fish. For we read that even after the Lord’s resurrection they were engaged again in fishing.
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Tatian † AD 180 The Diatessaron 54
… Simon Cephas said unto them, I go to catch fish. They said unto him, And we also come with thee. And they went forth, and went up into the boat; and in that night they caught nothing. [28]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 48
… And declaring this the Evangelist said, “After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him.” What sayest thou, O blessed John? Had not He “power,” who was able to do all that He would? He that said, “Whom seek ye?” ( c. xviii. 6 ) and cast them backward? He who was present, yet not seen (
St Jerome † AD 420 The Letters of St. Jerome 108.24
24. And now do you in your turn answer me these questions. How do you explain the fact that Thomas felt the hands of the risen Lord and beheld His side pierced by the spear? And the fact that Peter saw the Lord standing on the shore
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Tatian † AD 180 The Diatessaron 54
… Simon Cephas said unto them, I go to catch fish. They said unto him, And we also come with thee. And they went forth, and went up into the boat; and in that night they caught nothing. [28] And when the morning arrived, Jesus stood on the shore of the sea: but the disciples [29] knew not that it was Jesus.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
For a time He speaketh rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul.
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Tatian † AD 180 The Diatessaron 54
… They said unto him, And we also come with thee. And they went forth, and went up into the boat; and in that night they caught nothing. [28] And when the morning arrived, Jesus stood on the shore of the sea: but the disciples [29] knew not that it was Jesus. And Jesus said unto them, Children, have ye anything [30] to eat? They said unto him, No.
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Tatian † AD 180 The Diatessaron 54
… but the disciples [29] knew not that it was Jesus. And Jesus said unto them, Children, have ye anything [30] to eat? They said unto him, No. He said unto them, Cast your net from the right side of the boat, and ye shall find. And they threw, and they were not able [31] to draw the net for the abundance of the fish that were come into it.
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 5.4
The diver came up from the sea and put on his clothing; and from the lake too Simon Peter came up swimming and put on his coat;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
This he did also after the resurrection; he endured not to come with the others, but leapt forward.
St John Chrysostom † AD 407 Commentary on Galatians 2
… xvi. 22 .) These words evince, if not a cautious temper, at least a fervent love; and in all instances we find him more vehement than the others, and rushing forward into danger. So when Christ was seen on the beach, and the others were pushing the boat in, he was too impatient to wait for its coming to land. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
… and on casting they obtained a haul. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.
St Jerome † AD 420 Against Jovinianus 1.26
… And what Peter, who had had a wife, did not dare ask, he requested John to ask. And after the resurrection, when Mary Magdalene told them that the Lord had risen, they both ran to the sepulchre, but John outran Peter. And when they were fishing in the ship on the lake of Gennesaret, Jesus stood upon the shore, and the Apostles knew not who it was they saw;
St Jerome † AD 420 To Pammachius against John of Jerusalem 35
… Afterwards she recognized Him and then she called Him Lord. After His resurrection Jesus was standing on the shore, His disciples were in the ship. When the others did not know Him, the disciple whom Jesus loved
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Tatian † AD 180 The Diatessaron 54
… And they threw, and they were not able [31] to draw the net for the abundance of the fish that were come into it. And that disciple whom Jesus loved said to Cephas, This is our Lord. And Simon, when he heard that it was our Lord, took his tunic, and girded it on his waist (for he was [32] naked), and cast himself into the sea to come to Jesus.
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Tatian † AD 180 The Diatessaron 54
… And Simon, when he heard that it was our Lord, took his tunic, and girded it on his waist (for he was [32] naked), and cast himself into the sea to come to Jesus. But some others of the disciples came in the boat (and they were not far from the land, but about two [33] [Arabic, p. 207] hundred cubits), and drew that net of fish.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
… the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him. For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread.
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… Why did our Lord eat an honeycomb? To prove the resurrection: not to give your palate the pleasure of tasting of honey. He asked for a fish broiled on the coals that He might
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Tatian † AD 180 The Diatessaron 54
… But some others of the disciples came in the boat (and they were not far from the land, but about two [33] [Arabic, p. 207] hundred cubits), and drew that net of fish. And when they went up on the [34] land, they saw live coals laid, and fish laid thereon, and bread.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.25.5
5. Thus publicly announcing himself as the first among God’s chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero.
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Tatian † AD 180 The Diatessaron 54
… But some others of the disciples came in the boat (and they were not far from the land, but about two [33] [Arabic, p. 207] hundred cubits), and drew that net of fish. And when they went up on the [34] land, they saw live coals laid, and fish laid thereon, and bread. And Jesus [35] said unto them, Bring of this fish which ye have now caught.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
… The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him. For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break;
St Augustine of Hippo † AD 430 On Christian Doctrine 2.16
… perhaps on account of the name of the Father, Son, and Holy Spirit, and the Trinity itself being added over and above, has reference to the mystery of the most Holy Church, and reaches to the number of the one hundred and fifty-three fishes which were taken after the resurrection of our Lord, when the nets were cast out on the right-hand side of the boat.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.9
… Therefore the hundred and fifty-three fishes
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Tatian † AD 180 The Diatessaron 54
… And when they went up on the [34] land, they saw live coals laid, and fish laid thereon, and bread. And Jesus [35] said unto them, Bring of this fish which ye have now caught. Simon Cephas therefore went up, and dragged the net to the land, full of great fish, a hundred and fifty-three [36] fishes: and with all this weight that net was not rent.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 12 . “Come,” He saith, “dine.” “And none of them durst ask Him.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 35
… After His resurrection Jesus was standing on the shore, His disciples were in the ship. When the others did not know Him, the disciple whom Jesus loved said to Peter, “It is the Lord.” For virginity is the first to recognize a virgin body. He was the same, yet was not seen alike by all as the same. And immediately it is added,
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Tatian † AD 180 The Diatessaron 54
… and with all this weight that net was not rent. And Jesus said unto them, Come and sit down. And no man of the disciples dared to ask him who he was, for they knew that it was our Lord. But he did not appear to them in his own [37, 38] form.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
And therefore they did not ask Him, “Who art Thou?” But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them
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Tatian † AD 180 The Diatessaron 54
… and with all this weight that net was not rent. And Jesus said unto them, Come and sit down. And no man of the disciples dared to ask him who he was, for they knew that it was our Lord. But he did not appear to them in his own [37, 38] form. And Jesus came, and took bread and fish, and gave unto them.
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… At any rate, this our apostle himself after His ascension was both called, and saw Him. Therefore neither doth he set down the time, but simply and without defining recounts the appearance. For indeed it is probable that many took place; wherefore also John said, “This third time He was manifested.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 14 . “This was the third time that Jesus appeared to them, after that He arose from the dead.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… For, when John has recorded how the Lord was seen, not by the eleven on the mountain, but by seven of them when they were fishing in the sea of Tiberias, he appends the following statement: “This is now the third time that Jesus showed Himself to His disciples, after that He was risen from the dead.”
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Tatian † AD 180 The Diatessaron 54
… Jesus said unto him, If I will that this man remain until I come, what is [47] that to thee? follow thou me. And this word spread among the brethren, that that disciple should not die: but Jesus said not that he should not die; but, If I will that this man remain until I come, what is that to thee?
St Cyprian of Carthage † AD 258 On the Unity of the Church 4
… And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.” And again to the same He says, after His resurrection, “Feed my sheep.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.4
… He visited the sick. He strengthened the weak. He bound up the broken. He guarded the fatlings. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands, and gave them authority over all his flock. For He said to Simon Cephas:— Feed My sheep and My lambs and My ewes .
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… Will you not admit even David’s repentance, to whom his penitence preserved even the gift of prophecy? nor the great Peter himself, who fell into human weakness at the Passion of our Saviour? Yet Jesus received him, and by the threefold question and confession healed the threefold denial.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
… “Men and brethren, ye know that a good while ago God made choice amongst us that the Gentiles should hear the word of the Gospel from my mouth.” See, then, in Peter God wrought the grace of preaching. And who would dare to deny the operation of Christ in him, since he was certainly elected and chosen by Christ, when the Lord said: “Feed My lambs.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.2
2. It is Peter, chosen by the Lord Himself to feed His flock, who merits thrice to hear the words: “Feed My little lambs; feed My lambs; feed My sheep.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.1
Chrysostom : What advantage, pray, could be greater than to be seen doing those things which Christ with his own lips declared to be proofs of love to Himself?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
Wilt thou that I tell thee a fourth proof also of these things? “Peter, lovest thou me,” saith He; “Feed my sheep:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… And this one may see specially in the soul of Paul, who having as it were become winged through love, went continually round to all, abiding nowhere nor standing still. For since he had heard Christ saying, “Peter, lovest thou Me? feed My sheep” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… still it was the three He took. And again, to these very three, He said it was possible ( ἐγχωρεῖν ) that some might even be superior. “For to sit,” He says, “on My right hand and on My left, is not mine to give, save to those for whom it is prepared.” ( Mark x. 40 .) And He sets Peter before them, when He says, “Lovest thou Me more than these?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… For no other cause than this did Christ say that the sign of perfect love towards Him is the loving one’s neighbors. For, “if thou lovest Me,” saith He, “O Peter, more than these, feed My sheep.” (S.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 33
… For these two had great love each for the other. Thus, for instance, they are seen going up together into the Temple and speaking in common to the people. Yet Peter in many places is moved, and speaks more warmly than John. And at the end he hears Christ say, “Peter, lovest thou Me more than these?” (
St Jerome † AD 420 The Letters of St. Jerome 42.2
… If Novatian absurdly twists Peter’s words, “I know not the man,” to mean a denial not of Christ’s Messiahship but of His humanity, he will make the Saviour a liar, for He foretold that He Himself, that is His divine Sonship, must be denied. Now, when Peter denied the Son of God, he wept bitterly and effaced his threefold denial by a threefold confession.
St Jerome † AD 420 Against the Pelagians 1.18
… But when this mortal shall have put on immortality, and this corruptible shall have put on incorruption, and death shall be swallowed up in the victory of Christ, then will God be all in all: and so there will not be merely wisdom in Solomon, sweetness in David, zeal in Elias and Phinees, faith in Abraham, perfect love in Peter, to whom it was said,
St Augustine of Hippo † AD 430 City of God 14.7
… Lord had not said three times but only once, “Lovest thou ( amas ) me?” and twice “ Diligis me ?” from which we gather that, even when the Lord said “ diligis ,” He used an equivalent for “ amas .” Peter, too, throughout used one word for the one thing, and the third time also replied, “Lord, Thou knowest all things, Thou knowest that I love ( amo ) Thee.”
St Augustine of Hippo † AD 430 On Patience 22
… This good will therefore, that is, a will faithfully subjected to God, a will set on fire by sanctity of that ardor which is above, a will which loves God and his neighbor for God’s sake; whether through love, of which the Apostle Peter makes answer, “Lord, Thou knowest that I love Thee;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.2
… periods, especially when [we see that] in immediate connection with each other, and without the interposition of anything else either in fact or word, Christ addressed the question to him three several times whether he loved Him, and that, when Peter returned the same answer thrice over, He also gave him thrice over the self-same charge to feed His sheep.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.3
… For He saith to Peter, in whom singly He formeth the Church; “Peter, lovest thou Me?” He answered, “Lord, I do love Thee.” “Feed My sheep.” And a third time, “Peter, lovest thou Me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.4
… For Thou art the good Shepherd, who art also the good Lamb; at once Pastor and Pasturage, at once Lamb and Lion. What sayest Thou? Let us give ear and aid us, that we may understand. “I,” saith He, “am the good Shepherd.” What is Peter? is he either not a shepherd, or a bad one? Let us see, if he be not a shepherd. “Lovest thou Me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 96
1. Ye have observed, beloved, that in to-day’s lesson it was said by the Lord to Peter in a question, “Lovest thou Me?” To whom he answered, “Thou knowest, Lord, that I love thee.” This was done a second, and a third time; and at each several reply, the Lord said, “Feed My lambs.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 97.0
On the same words of the Gospel of John. xxi. 15 , “Simon, son of John, lovest thou me more than these?” etc.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 97.2
2. But what now? The Lord asketh him as ye heard when the Gospel was being read, and saith to him, “Simon, son of John, lovest thou Me more than these?” He answered and said, “Yea Lord Thou knowest that I love Thee.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.2
… but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” And the evangelist has explained the Lord’s meaning: “But this spake He, signifying by what death he should glorify God.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 92
… but, contrary to his own promise, was driven by the greatness of his fear thrice to deny Him. But there is no such fear in love, for perfect love casteth out fear. In fine, before the Lord’s passion, his slavish fear was questioned by a bond-woman; but after the Lord’s resurrection, his free love by the very Lord of freedom:
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.4
4. Charity therefore we commend; charity this Epistle commendeth. The Lord, after His resurrection, what question put He to Peter, but, “Lovest thou me?”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.11
11. “In this know we love:” he means, perfection of love, that perfection which we have bidden you lay to heart: “In this know we love, that He laid down His life for us: and we ought to lay down our lives for the brethren.” Lo here, whence that came: “Peter, lovest thou me? Feed My sheep.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.16
… since even Peter, who had followed more boldly than the rest, was still so far off, that being questioned and alarmed, he thrice denied the Lord, with whom he had promised to “be ready to die.” Who afterwards that, from being afar off, he might be made to draw nigh, heard after the resurrection the question, “Lovest thou Me?” and said, “I love Thee;”
Pope St Leo I the Great † AD 461 Letters 10
… he diminishes even the reverence that is paid to the blessed Peter himself with his proud words: for not only was the power of loosing and binding given to Peter before the others, but also to Peter more especially was entrusted the care of feeding the sheep
21:16
Tatian † AD 180 The Diatessaron 54
[39] And when they had breakfasted, Jesus said to Simon Cephas, Simon, son of Jonah, lovest thou me more than these? He said unto him, Yea, my Lord; thou [40] knowest that I love thee.
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… To what industrious study of the word of God on the part of our opponent do not these words bear testimony! None of the Prophets or Apostles has spoken of our Lord as Bread, or a Stone, or a Fountain, or an Axe, or Light, or a Shepherd! What, then, saith David, and of whom? “The Lord shepherds me.” “Thou Who shepherdest Israel, give ear
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 46
And Himself too, when He was making laws for His own disciples, what said He? “Do miracles, that men may see you”? By no means. But what? “Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven.” And to Peter again He said not, “If thou lovest me,” “do miracles,” but “feed my sheep.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
But His commandments, and the sum of them, are, “Thou shalt love the Lord thy God, and thy neighbor as thyself.” If therefore to love God is to love one’s neighbor, “For if thou lovest me,” He saith, “O Peter, feed my sheep,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… as He saith, “who then?” what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, “Peter, lovest thou me?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this saith, “is like unto it;” and to Peter, “If thou lovest Me, feed My sheep.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ saith, “If thou lovest Me, feed My sheep.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… wherefore He stopped not even at this, but added, “even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many;” pointing out that we ought so to love as even to be slain for our beloved. For this above all is to love Him. Wherefore also He saith to Peter, “If thou lovest Me, feed My sheep.” (S.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.10
… Beauteous is the earth, the heaven, and the Angels; but more beauteous is He who made them. They then who preach God, as loving God; who preach God, for God’s sake, feed the sheep, and are no hirelings. This chastity did our Lord Jesus Christ require of the soul, when He said to Peter, “Peter, lovest thou Me”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 96
On the words of the Gospel, John. xxi. 16 , “Simon, son of John, lovest thou me?” etc.
21:17
Tatian † AD 180 The Diatessaron 54
… He said unto him, Yea, my Lord; thou [40] knowest that I love thee. Jesus said unto him, Feed for me my lambs. He said unto him again a second time, Simon, son of Jonah, lovest thou me? He said unto him, Yea, my Lord; thou knowest that I love thee. He said unto him, Feed for [41] me my sheep.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 2.1
… But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scattereth them.” To Simon, too, He speaks thus: “Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… If you be a Nicodemus, the worshipper of God by night, bury Him with spices. If you be a Mary, or another Mary, or a Salome, or a Joanna, weep in the early morning. Be first to see the stone taken away, and perhaps you will see the Angels and Jesus Himself. Say something; hear His Voice. If He say to you, Touch Me not,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 10
… This is what, in Abraham’s case for instance, He everywhere does, using these words, “I am the God of Abraham, Isaac, and Jacob.” And yet it was they of His household who should have found an honor in this; but now it is the Lord evidently who does this; for this is why He says to Peter, “Lovest thou Me more than these?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart, and then was asked even a third time,
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.29
… and not of the one flock, but of flocks divided and going astray. ‘And feed thy kids,’ not as Peter, to whom it is said, ‘Feed My sheep;’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.7
… “Tell me” then, “O thou whom my soul loveth, where Thou feedest, where Thou liest down in the midday;” who are the wise and faithful in whom Thou dost specially rest, lest by chance as in blindness I fall upon the flocks, not Thy flocks, but the flocks of Thy companions. For thou didst not say to Peter, “Feed thy sheep,” but, “Feed My sheep.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.1
… whence the Lord’s Prayer itself hath at the commencement a very brief praise, in these words, “Our Father which art in Heaven.” The things prayed for, then follow.…This also followeth, “Tell the people what things He hath done;”
Pope St Leo I the Great † AD 461 Sermons 63
… them also I must bring, and they shall hear My voice, and there shall be one flock and one shepherd .” For though to the blessed Peter first and foremost He says, “Feed My sheep
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.20
For to all who know the Gospel it is apparent that by the Lord’s voice the care of the whole Church was committed to the holy Apostle and Prince of all the Apostles, Peter. For to him it is said, Peter, lovest thou Me? Feed My sheep (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.4
… 4 ). And again the same excellent preacher says, If one died far all, then all died; and Christ died for all. It remaineth that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again ( 2 Cor. v. 14, 15 ). And to the shepherd of holy Church it is said, Simon, son of Jonas, lovest thou me? Feed My sheep (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.40
… And to him it is said by the voice of the Truth, To thee I will give the keys of the kingdom of heaven ( Matth. xvi. 19 ). And again it is said to him, And when thou art converted, strengthen thy brethren ( xxii. 32 ). And once more, Simon, son of Jonas, lovest thou Me? Feed my sheep (
21:18
Tatian † AD 180 The Diatessaron 54
… He said unto him, Yea, my Lord; thou knowest that I love thee. He said unto him, Feed for [41] me my sheep. He said unto him again the third time, Simon, son of Jonah, lovest thou me? And it grieved Cephas that he said unto him three times, Lovest thou me? He said unto him, My Lord, thou knowest everything; thou knowest that I [42] love thee.
Tertullian † AD 220 Scorpiace 15
… And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Cæsars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another,
Origen † AD 254 Origen Against Celsus 2.45
… For he would neither hear the words of Jesus, when He predicted to Peter, “When thou shalt be old, thou shalt stretch forth thy hands,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.25.5
5. Thus publicly announcing himself as the first among God’s chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero.
St John Chrysostom † AD 407 Homilies on Second Corinthians 10
… (for no one putteth it off without pain, seeing that Christ says even of Peter, ‘They shall “carry thee,” and lead thee “whither thou wouldest not;”—
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 18 . “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou art old, others shall gird thee, and carry thee whither thou willest not.”
St Jerome † AD 420 The Letters of St. Jerome 16
… Only tell me by letter with whom I am to communicate in Syria, and I will pray for you that you may sit in judgment enthroned with the twelve; that when you grow old, like Peter, you may be girded not by yourself but by another,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 97.3
… He announced to him beforehand his suffering. “When thou wast young,” saith He, “thou girdedst thyself, and wentest whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and carry thee whither thou wouldest not.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.10
… for it is written, Thou shalt not tempt the Lord thy God.” To Peter also He said, signifying by what death he should glorify God, “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, another shall gird thee, and carry thee whither thou wouldest not;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.3
… Hence it is recorded of Peter, that for this cause He said concerning him, “Another shall gird thee, and carry thee whither thou wouldest not,” because He intended to signify “by what death he should glorify God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.3
… For He suffered because He willed: but the Martyrs even though they willed not; for to Peter thus He foretold his passion: “When thou shalt be old,” He saith, “another shall gird thee, and lead thee whither thou wilt not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.7
… 7 ): we consume away in our weakness, and are troubled from the fear of death; for we are become weak, and yet fearful to end that weakness. “Another,” saith He, “shall gird thee, and carry thee whither thou wouldest not:”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… Lo, in your holy old age, your Blessedness labours under many tribulations; but consider in whose seat you sit . Is it not in his to whom it was said by the voice of the truth, When thou shalt be old, another shall gird thee and carry thee whether thou wouldest not (
21:19
Tatian † AD 180 The Diatessaron 54
… Jesus said unto him, Feed for me my sheep. Verily, verily, I say unto thee, When thou wast a child, thou didst gird thy waist for thyself, and go whither [Arabic, p. 208] thou wouldest: but when thou shalt be old, thou shalt stretch out thy hands, and another shall gird thy waist, and take thee whither thou wouldest not. [43]
Tertullian † AD 220 Apology 46
… the Christian does not aspire to the ædileship. If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 19 . “This spake He, signifying by what death he should glorify God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 97.3
… but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and carry thee whither thou wouldest not.” The Evangelist hath explained to us Christ’s meaning. “This spake He,” saith he, “signifying by what death he should glorify God;”
21:20
Tatian † AD 180 The Diatessaron 54
… 208] thou wouldest: but when thou shalt be old, thou shalt stretch out thy hands, and another shall gird thy waist, and take thee whither thou wouldest not. [43] He said that to him to explain by what death he was to glorify God. And when he [44] had said that, he said unto him, Come after me.
Tertullian † AD 220 The Prescription Against Heretics 22
… Was anything withheld from the knowledge of Peter, who is called “the rock on which the church should be built,” who also obtained “the keys of the kingdom of heaven,” with the power of “loosing and binding in heaven and on earth?” Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 20, 21 . “Then Peter turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper; and saith, Lord, and what shall this man do?”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 17.4
… Or will you argue from this that John did not write this Gospel? But he adds a little after: "This is the disciple that testifies of Jesus, and has written these things; and we know that his testimony is true."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 61.4
4. “Now there was leaning on Jesus’ bosom, one of His disciples, whom Jesus loved.” What he meant by saying “in His bosom,” he tells us a little further on, where he says, “on the breast of Jesus.” It was that very John whose Gospel is before us, as he afterwards expressly declares.
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 6
… John, the ambassador, he who came before our Lord, he “than whom there was not a greater among those born of women,” the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower in every thing. That John, again, who “reclined on the bosom of our Lord, and whom He greatly loved,”
21:21
Tatian † AD 180 The Diatessaron 54
… [43] He said that to him to explain by what death he was to glorify God. And when he [44] had said that, he said unto him, Come after me. And Simon Cephas turned, and saw that disciple whom Jesus loved following him; he which at the supper leaned on [45] Jesus’ breast, and said, My Lord, who is it that betrayeth thee?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
See at any rate after these things how he was subdued. For after the resurrection, when he had said, “And what shall this man do?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
Everywhere we find these two Apostles in great harmony together. “To him Simon Peter beckoned.” ( John xiii. 24 .) These two also “came together to the sepulchre. ( Ib. xx. 3 et seq. ) And concerning John, Peter said unto Christ, “And what shall this man do?” (
21:22
Tatian † AD 180 The Diatessaron 54
… And when he [44] had said that, he said unto him, Come after me. And Simon Cephas turned, and saw that disciple whom Jesus loved following him; he which at the supper leaned on [45] Jesus’ breast, and said, My Lord, who is it that betrayeth thee? When therefore Cephas saw him, he said to Jesus, My Lord, and this man , what shall be in his [46] case?
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 21
… So then His second advent is declared to be in glory; for He comes from heaven with power, and angels, and the glory of His Father. His first advent had John the Baptist as its forerunner; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.4
… and although He was the Lord of nature, He refused not the law of the flesh which He had taken upon Him. It is necessary for me to die, for Him it was not necessary. Could not He Who said of His servant, “If I will that he tarry thus until I come, what is that to thee?”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.14
14. You see, then, that Christ wills to suffer in His servants. And what if He says to this servant, “I will that he tarry, follow thou Me,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 22 . “If I will that he tarry till I come, what is that to thee?”
St Augustine of Hippo † AD 430 The Confessions 10.35
… But by our King, and by our pure land chaste country Jerusalem, I beseech Thee, that as any consenting unto such thoughts is far from me, so may it always be farther and farther. But when I entreat Thee for the salvation of any, the end I aim at is far otherwise, and Thou who doest what Thou wilt, givest and wilt give me willingly to “follow” Thee.
21:23
Tatian † AD 180 The Diatessaron 54
… he which at the supper leaned on [45] Jesus’ breast, and said, My Lord, who is it that betrayeth thee? When therefore Cephas saw him, he said to Jesus, My Lord, and this man , what shall be in his [46] case? Jesus said unto him, If I will that this man remain until I come, what is [47] that to thee? follow thou me.
Tertullian † AD 220 A Treatise on the Soul 50
… nor did they experience death: it was postponed, (and only postponed,) most certainly: they are reserved for the suffering of death, that by their blood they may extinguish Antichrist. Even John underwent death, although concerning him there had prevailed an ungrounded expectation that he would remain alive until the coming of the Lord.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.49
… And no one ever wished to remain as at present. This has been supposed to have been promised to John, but it is not the truth. We hold fast to the words, and deduce the meaning from them. He himself in his own writing
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 23 . “Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not that he shall not die; but, If I will that he tarry till I come, what is that to thee?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
20. Finally, He here commits His sheep to the care of Peter, who loves Him, and thrice confesses that love, and then He states that He wills this very John so to tarry until He comes.
21:24
Tatian † AD 180 The Diatessaron 54
[48] This is the disciple which bare witness of that, and wrote it: and we know that his witness is true.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 24 . “This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… Thus Matthew has adopted the phrase, “He found a man sitting at the receipt of custom,” instead of “He found me.” John, too, says, “This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true,”
21:25
Tatian † AD 180 The Diatessaron 55
[17] And here are also many other things which Jesus did, which if they were written every one of them, not even the world, according to my opinion, would contain the books which should be written.
Origen † AD 254 Origen De Principiis 2.6.1
… and of Him it is written, that “I do not think that the world itself could contain the books which might be written,”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.11
… Why should I say, “are not contained in writings”? For John speaks of the whole world in this connection, and says:
Origen † AD 254 Origen's Commentary on Matthew 14.12
… and for this reason the writers of the Gospels have concealed the clear exposition of the parables, because the things signified by them were beyond the power of the nature of words to express, and every solution and exposition of such parables was of such a kind that not even the whole world itself could contain the books that should be written
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.25.9
9. Why need we speak of him who reclined upon the bosom of Jesus, John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… and over anxious about the examination of this matter, perhaps it was of this and nothing else that the Word Himself intimated that there were things which could not now be borne, but which should be borne and cleared up hereafter, and which John the Forerunner of the Word and great Voice of the Truth declared even the whole world could not contain.
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… the Son of Thunder, who with the loud voice of the doctrines contained in his Gospel rose above that of the preaching which heralded them, said at the close of his Gospel, “There are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… “until the day,” he says, “in which He was taken up.” And yet John says, that it was not possible to write all: for “were they written, I suppose,” says he, “that even the world itself could not contain the books written.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 12
… These things then, and yet more than these, the blessed Evangelist having in mind, things which though he knew, he was not able to write, because the world could not have contained them (for if all things “should be written every one, I suppose that even the world itself could not contain the books that should be written”—
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
[2.] Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, “If,” it saith, “they should be written every one, I suppose that even the world itself could not contain the books.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
Ver. 25 . “There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 17.3
… Does he not say at the close of his Gospel: "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written"?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
84. At the same time, all is not recorded, as John plainly declares.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.8
… For that would be contrary to what John affirms when he says that there are also many other things which Jesus did, the which, if they should be written every one, the world itself could not contain the books.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.3
3. Now we find that three dead persons were raised by the Lord “visibly,” thousands “invisibly.” Nay, who knows even how many dead He raised visibly? For all the things that He did are not written. John tells us this, “Many other things Jesus did, the which if they should be written, I suppose that the whole world could not contain the books.”
21:1
St Augustine † AD 430 Tract. cxxii
The preceding words of the Evangelist seem to indicate the end of the book; but He goes on farther to give an account of our Lord’s appearance by the sea of Tiberias: After these things Jesus shewed Himself again to the disciples at the sea of Tiberias.
St John Chrysostom † AD 407 Hom. lxxxvii
He says, Afterwards, because He did not go continually with His disciples as before; and, manifested Himself, because His body being incorruptible, it was a condescension to allow Himself to be seen. He mentions the place, to shew that our Lord had taken away a good deal of their fear, and that they no longer kept within doors, though they had gone to Galilee to avoid the persecution of the Jews.
St Bede † AD 735
The Evangelist, after his wont, first states the thing itself, and then says how it took place: And on this wise shewed He Himself.
St John Chrysostom † AD 407 Hom. lxxxvii
As our Lord was not with them regularly, and the Spirit was not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise shewed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee; he who was called by Philip, and the sons of Zebedee, i. e. James and John, and two other of His disciples. Simon Peter saith unto them, I go a fishing.
St Gregory the Great † AD 604 Hom.
It may be asked, why Peter, who was a fisherman before his conversion, returned to fishing, when it is said, No man putting his hand to the plough, and looking back, is fit for kingdom of God. (Luke 9:62.).
St Augustine † AD 430 Tract. cxxii
If the disciples had done this after the death of Jesus, and before His resurrection, we should have imagined that they did it in despair. But now after that He has risen from the grave, after seeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, all at once they become what they were before, fishers, not of men, but of fishes. We must remember then that they were not forbidden by their Apostleship from earning their livelihood by a lawful craft, provided they had no other means of living. For if the blessed Paul used not that power which he had with the rest of the preachers of the Gospel, as they did, but went a warfare upon his own resources, lest the Gentiles, who were aliens from the name of Christ, might be offended at a doctrine apparently venal; if, educated in another way, he learnt a craft he never knew before, that, while the teacher worked with his own hands, the hearer might not be burdened; much more might Peter, who had been a fisherman, work at what he knew, if he had nothing else to live upon at the time. But how had he not, some one will ask, when our Lord promises, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you? (Matt. 6:33) Our Lord, we answer, fulfilled this promise, by bringing them the fishes to catch: for who else brought them? He did not bring upon them that poverty which obliged them to go fishing, except in order to exhibit a miracle1.
St Gregory the Great † AD 604 Hom. lxxxiv.
The craft which was exercised without sin before conversion, was no sin after it. Wherefore after his conversion Peter returned to fishing; but Matthew sat not down again for the receipt of custom (ad telonii negotium resedit). For there are some businesses which cannot or can hardly be carried on without sin; and these cannot be returned to after conversion.
St John Chrysostom † AD 407 Hom. lxxxvii
The other disciples followed Peter: They say unto him, We also go with thee; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.
St Gregory the Great † AD 604 Hom.
The fishing was made to be very unlucky, in order to raise their astonishment at the miracle after: And that night they caught nothing.
St John Chrysostom † AD 407 Hom. lxxxvii
In the midst of their labour and distress, Jesus presented Himself to them: But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. He did not make Himself known to them immediately, but entered into conversation; and first He speaks after human fashion: Then Jesus saith unto them, Children, have ye any meat? as if He wished to beg some of them. They answered, No. He then gives them a sign to know Him by: And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. The recognition of Him brings out Peter and John in their different tempers of mind; the one fervid, the other sublime; the one ready, the other penetrating. John is the first to recognise our Lord: Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord; Peter is the first to come to Him: Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto Him, for he was naked.
St Bede † AD 735
The Evangelist alludes to himself here the same way he always does. He recognised our Lord either by the miracle, or by the sound of His voice, or the association of former occasions on which He found them fishing. Peter was naked in comparison with the usual dress he wore, in the sense in which we say to a person whom we meet thinly clad, You are quite bare. Peter was hare for convenience sake, as fishermen are in fishing.
Theophylact † 1107
Peter’s girding himself is a sign of modesty. He girt himself with a linen coat, such as Thamian and Tyrian fishermen throw over them, when they have nothing else on, or even over their other clothes.
St Bede † AD 735
He went to Jesus with the ardour with which he did every thing: And did cast himself into the sea. And the other disciples came in a little ship. We must not understand here that Peter walked on the top of the water, but either swam, or walked through the water, being very near the land: For they were not far from land, but as it were about two hundred cubits.
The Gloss
A parenthesis; for it follows, dragging the net with fishes. The order is, The other disciples came in a little ship, dragging the net with fishes.
St John Chrysostom † AD 407 Hom. lxxxvii
Another miracle follows: As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. He no longer works upon already existing materials, but in a still more wonderful way; shewing that it was only in condescension1 that He wrought His miracles upon existing matter before His crucifixion.
St Augustine † AD 430 Tract. cxxii
We must not understand that the bread was laid on the coals, but read it as if it stood, They saw a fire of coals there, and fish laid on the coals; and they saw bread.
Theophylact † 1107
To shew that it was no vision, He bade them take of the fish they had caught. Jesus saith unto them, Bring of the fish which ye have now caught. Another miracle follows; viz. that the net was not broken by the number of fish: Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
St Augustine † AD 430 Tract. cxxii
Mystically, in the draught of fishes He signified the mystery1 of the Church, such as it will be at the final resurrection of the dead. And to make this clearer, it is put near the end of the book. The number seven, which is the number of the disciples who were fishing, signifies the end of time; for time is counted by periods of seven days.
Theophylact † 1107
In the night time before the presence of the sun, Christ, the Prophets took nothing; for though they endeavoured to correct the people, yet these often fell into idolatry.
St Gregory the Great † AD 604 Hom. xxiv.
It may be asked, why after His resurrection He stood on the shore to receive the disciples, whereas before He walked on the sea? The sea signifies the world, which is tossed about with various causes of tumults, and the waves of this corruptible life; the shore by its solidity figures the rest eternal. The disciples then, inasmuch as they were still upon the waves of this mortal life, were labouring on the sea; but the Redeemer having by His resurrection thrown off the corruption of the flesh, stood upon the shore.
St Augustine † AD 430 Tract. cxxii
The shore is the end of the sea, and therefore signifies the end of the world. The Church is here typified as she will be at the end of the world, just as other draughts of fishes typified her as she is now. Jesus before did not stand on the shore, but went into a ship which was Simon’s, and asked him to put out a little from the land. In a former draught the nets are not thrown to the right, or to the left, so that the good or the bad should be typified alone, but indifferently: Let down your nets for a draught, (Luke 5:4) meaning that the good and bad were mixed together. But here it is, Cast the net on the right side of the ship; to signify those who should stand on the right hand, the good. The one our Lord did at the beginning of His ministry, the other after His resurrection, shewing therein that the former draught of fishes signified the mixture of bad and good, which composes the Church at present; the latter the good alone, which it will contain in eternity, when the world is ended, and the resurrection of the dead completed. But they who belong to the resurrection of life, i. e. to the right hand, and are caught within the net of the Christian name, shall only appear on the shore, i. e. at the end of the world, after the resurrection: wherefore they were not able to draw the net into the ship, and unload the fishes, as they were before. The Church keeps these of the right hand, after death, in the sleep of peace, as it were in the deep, till the net come to shore. That the first draught was taken in two little ships, the last two hundred cubits from land, a hundred and a hundred, typifies, I think, the two classes of elect, circumcised and uncircumcised.
St Bede † AD 735
By the two hundred cubits is signified the twofold grace of love; the love of God and the love of our neighbour; for by them we approach to Christ. The fish broiled is Christ Who suffered. He deigned to be hid in the waters of human nature, and to be taken in the net of our night; and having become a fish by the taking of humanity, became bread to refresh us by His divinity.
St Gregory the Great † AD 604
To Peter was the holy Church committed; to him is it specially said, Feed My sheep. That then which is afterwards declared by word, is now signified by act. He it is who draws the fishes to the firm shore, because he it was who pointed out the stability of the eternal country to the faithful. This he did by word of mouth, by epistles; this he does daily by signs and miracles. After saying that the net was full of great fishes, the number follows: Full of great fishes, an hundred and fifty and three.
St Augustine † AD 430 Tract. cxxii
In the draught before, the number of the fishes is not mentioned, as if in fulfilment of the prophecy in the Psalm, If I should declare them, and speak of them, they should be more than I am able to express; (Ps. 41:7) but here there is a certain number mentioned, which we must explain. The number which signifies the law is ten, from the ten Commandments. But when to the law is joined grace, to the letter spirit, the number seven is brought in, that being the number which represents the Holy Spirit, to Whom sanctification properly belongs. For sanctification was first heard of in the law, with respect to the seventh day; and Isaiah praises the Holy Spirit for His sevenfold work and office. The seven of the Spirit added to the ten of the law make seventeen; and the numbers from one up to seventeen when added together, make a hundred and fifty-three.
St Gregory the Great † AD 604 Hom. xxiv.
Seven and ten multiplied by three make fifty-one. The fiftieth year was a year of rest to the whole people from all their work. In unity is true rest; for where division is, true rest cannot be.
St Augustine † AD 430 Tract. cxxii
It is not then signified that only a hundred and fifty-three saints are to rise again to eternal life, but this number represents all who partake of the grace of the Holy Spirit: which number too contains three fifties, and three over, with reference to the mystery of the Trinity. And the number fifty is made up of seven sevens, and one in addition, signifying that those sevens are one. That they were great fishes too, is not without meaning. For when our Lord says, I came not to destroy the law, but to fulfil, by giving, that is, the Holy Spirit through Whom the law can be fulfilled, He says almost immediately after, Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. In the first draught the net was broken, to signify schisms; but here to shew that in that perfect peace of the blessed there would be no schisms, the Evangelist continues: And for all they were so great1, yet was not the net broken; as if alluding to the case before, in which it was broken, and making a favourable comparison.
The Latin text
Augustinus in Ioannem
Quod immediate Evangelista praemiserat, veluti huius libri indicat finem; sed narratur hic deinde quemadmodum se manifestaverit dominus ad mare Tiberiadis; unde dicitur postea manifestavit se Iesus iterum ad mare Tiberiadis
Chrysostomus in Ioannem
Dicit autem postea, quia non continue cum eis ambulabat, ut antea. Dicit etiam manifestavit se, quia non videretur nisi condescenderet: quia incorruptibile erat corpus. Loci autem meminit, ostendens quoniam plurimum timoris eis dominus abstulerat, ut de reliquo ipsi longe a domo procedant, non ultra in domo conclusi; sed in Galilaeam ierant, periculum declinantes Iudaicum
Beda
More autem solito Evangelista prius retulit causam, deinde quemadmodum res gesta sit enarrat; unde sequitur manifestavit autem sic
Chrysostomus
Quia vero neque dominus cum eis continue erat, neque spiritus datus erat, neque aliquid tunc erat eis commissum, neque aliquid habebant agere, artem piscatoriam tractabant; unde sequitur manifestavit autem sic: erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanael, qui erat a Cana Galilaeae, qui scilicet vocatus est a Philippo, et filii Zebedaei, scilicet Iacobus et Ioannes, et alii ex discipulis eius duo. Dicit eis Simon Petrus: vado piscari
Gregorius in Evang
Quaeri potest cur Petrus, qui piscator ante conversionem fuit, post conversionem ad piscationem rediit, cum veritas dicat: neque mittens manum ad aratrum, et respiciens retro, aptus est regno Dei
Augustinus
Quod si fecissent discipuli, defuncto Iesu, priusquam resurrexisset a mortuis, putaremus eos illa quae animos eorum occupaverat desperatione fecisse. Nunc vero post eum sibi de sepulchro redditum vivum, post inspecta vulnerum loca, post acceptum eius insufflatione spiritum sanctum, subito fiunt sicut fuerant, non hominum, sed piscium piscatores. Respondendum est ergo, non eos fuisse prohibitos ex arte sua licita victum necessarium quaerere, sui apostolatus integritate servata, si quando unde viverent aliud non haberent. Si enim beatus Paulus ea potestate, quam profecto cum ceteris Evangelii praedicatoribus habebat, non cum ceteris uteretur, sed stipendio suo militaret, ne gentes a nomine Christi penitus alienas, doctrina eius quasi venalis offenderet, aliter educatus, artem quam non noverat didicit, ut dum suis manibus transigitur doctor, nullus gravaretur auditor, quanto magis beatus Petrus, qui iam piscator fuerat, quod noverat fecit, si ad praesens illud tempus, aliud unde viveret non invenit. Sed respondebit quispiam: et cur non invenit, cum dominus promiserit dicens: quaerite primum regnum Dei et iustitiam eius, et haec omnia apponentur vobis? Prorsus etiam dominus quod promisit implevit: nam quis alius pisces qui caperentur apposuit, qui non ob aliud credendus est eis ingessisse penuriam, qua cogerentur ire piscatum, nisi dispositum volens exhibere miraculum?
Gregorius
Negotium ergo quod ante conversionem sine peccato extitit, hoc etiam post conversionem repetere culpa non fuit: unde post conversionem suam ad piscationem Petrus rediit; Matthaeus vero ad telonii negotium non resedit. Sunt enim pleraque negotia quae sine peccatis exhiberi aut vix aut nullatenus possunt. Quae ergo ad peccatum implicant, ad haec necesse est ut post conversionem animus non recurrat
Chrysostomus in Ioannem
Alii autem discipuli sequebantur Petrum; unde dicitur dicunt ei: venimus et nos tecum: colligati enim de reliquo sibi invicem erant. Simul volebant piscationem videre. Sequitur et exierunt, et ascenderunt in navim. In nocte autem piscabantur, quia adhuc formidolosi erant
Gregorius
Facta est autem discipulis piscationis magna difficultas, ut veniente magistro fieret admirationis magna sublimitas; unde sequitur et illa nocte nihil prendiderunt
Chrysostomus
Laborantibus autem et afflictis discipulis assistit Iesus; unde sequitur mane facto stetit Iesus in littore; non tamen cognoverunt discipuli quia Iesus est. Non enim seipsum mox eis ostendit, sed voluit et allocutionem cum eis inire; et primo loquitur eis humanius; nam sequitur dicit eis Iesus: pueri, numquid pulmentarium habetis? Hoc autem dicit, quasi ab eis aliquid emere vellet. Ut autem timuerunt, eis signum ostendit, per quod cognoscerent; sequitur enim dixit eis: mittite in dexteram navigii rete, et invenietis. Multa autem consequenter facta sunt: quorum primum est, multos pisces esse comprehensos; unde sequitur miserunt ergo, et iam non valebant illud trahere prae multitudine piscium. Sed in Christi cognitione Petrus et Ioannes suos proprios modos ostenderunt. Ioannes enim perspicacior erat; et ideo primo cognovit Christum; unde sequitur dicit ergo discipulus ille quem diligebat Iesus, Petro: dominus est
Beda
Hoc indicio sicut saepe, ita et hic suam demonstrat personam. Cognovit autem primus dominum sive miraculo istius piscationis, sive sono praecognitae vocis, sive primae reminiscens piscationis
Chrysostomus
Petrus autem ferventior erat, et ideo promptius venit ad Christum; sequitur enim Simon Petrus cum audisset quia dominus est, tunica succinxit se (erat enim nudus)
Beda
Dicitur autem Petrus nudus fuisse ad comparationem ceterorum vestimentorum quibus uti solebat; sicut solemus dicere cum aliquem simplici vestimento videmus indutum: quare nudus incedis? Sive potest intelligi quod more piscatorum studio piscandi nudus incesserit
Theophylactus
Quod vero se praecinxit Petrus, pudoris est signum; praecinxit autem se lineo amictu, quem Phoenices et Tyrii piscatores circumvolvunt sibi, cum nudi sunt, sive etiam ceteris indumentis apponunt
Beda
Eodem autem ardore quo et multa alia fecerat, venit ad Iesum; unde sequitur et misit se in mare; alii autem discipuli navigio venerunt. Non tamen intelligendum est Petrum super fluctus venisse, sed aut natando, aut pedibus propriis, quia erant prope terram; sequitur enim non longe enim erant a terra, sed quasi cubitis ducentis
Glossa
Interpositio est; sequitur enim trahentes rete piscium: ut sit ordo litterae: alii discipuli navigio venerunt trahentes rete piscium: non longe enim
et cetera. Chrysostomus
Deinde aliud signum ponitur cum subditur ut ergo descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem. Non enim adhuc ex materia superposita operatur, sed ad id quod est mirabilius ducit signa, ostendens quoniam et ex subiecta materia ante crucem miracula faciebat propter quamdam dispensationem
Augustinus in Ioannem
Non autem hic est intelligendum, et panem fuisse prunis superpositum; sed quasi diceret: viderunt prunas positas, et piscem superpositum prunis, et viderunt panem
Chrysostomus
Ut autem ostenderet non esse phantasma quod factum est, iubet ex piscibus ab eis captis afferri; sequitur enim dicit eis Iesus: afferte ex piscibus, quos prendidistis nunc. Deinde et aliud signum fuit quod ex multitudine piscium rete non est scissum; unde sequitur ascendit Simon Petrus, et traxit rete ad terram plenum magnis piscibus centum quinquaginta tribus: et cum tanti essent, non est scissum rete
Augustinus
Mystice autem in captura piscium commendavit Ecclesiae sacramentum, qualis futura est in ultima resurrectione mortuorum. Et ad hoc commendandum valet quod tamquam finis est interpositus libri, quod esset etiam secuturae narrationis quasi prooemium. Quod autem septem discipuli fuerunt in illa piscatione, suo septenario numero finem significat temporis: universum quippe septem diebus volvitur tempus
Theophylactus
Cum autem nox erat, ante solis Christi praesentiam prophetae nihil ceperunt: quia etsi unam nationem Israel corrigere conarentur, illa tamen frequenter in idololatriam labebatur
Gregorius in Evang
Quaeri autem potest cur discipulis in mare laborantibus, post resurrectionem suam in littore stetit qui ante resurrectionem suam coram discipulis in fluctibus maris ambulavit. Sed mare praesens saeculum significat, quod se causarum tumultibus et undis vitae corruptibilis illidit; per soliditatem autem littoris perpetuitas quietis aeternae figuratur. Quia igitur discipuli adhuc fluctibus mortalis vitae inerant, in mari laborabant; quia autem redemptor noster iam corruptionem carnis excesserat, post resurrectionem suam in littore stabat
Augustinus
Littus etiam finis est maris; et ideo finem significat saeculi. Sicut enim in hoc loco qualiter in fine saeculi futura sit, ita dominus alia piscatione significavit Ecclesiam qualiter nunc sit: unde ibi Iesus non stabat in littore, sed ascendens in unam navim, quae erat Simonis, rogavit eum a terra reducere pusillum. In alia piscatione non mittuntur retia in dexteram, ne solos significent bonos; nec in sinistram, ne solos malos; sed indifferenter: laxate, inquit, retia vestra in capturam, ut permixtos intelligamus bonos et malos; hic autem mittite, inquit, in dexteram navigii rete, ut significaret eos qui stabant ad dexteram solos bonos. Illud fecit initio praedicationis suae, hoc post resurrectionem suam: hinc ostendens illam capturam piscium bonos et malos significare, quos nunc habet Ecclesia; istam vero tantummodo bonos, quos habebit in aeternum, completa in fine huius saeculi resurrectione mortuorum. Illi autem qui pertinent ad resurrectionem vitae, idest ad dexteram, et inter Christiani nominis retia defiguntur, nonnisi in littore, idest in fine saeculi, cum resurrexerint apparebunt; ideo non valuerunt sic trahere retia ut in navem refunderent quos ceperant pisces, sicut de aliis factum est. Habet autem istos dexteros Ecclesia post finem vitae huius in somno pacis velut in profundo latentes, donec ad littus rete perveniat. Quod autem in prima piscatione duabus naviculis, hoc isto loco ducentis cubitis, tamquam centum et centum, existimo figuratum, propter utriusque generis electos, et circumcisionis et praeputii
Beda
Vel per ducentos cubitos gemina caritatis virtus exprimitur: per dilectionem enim Dei et proximi Christo appropinquamus. Piscis autem assus, est Christus passus: ipse latere dignatus est in aquis generis humani, capi voluit laqueo nostrae noctis; et qui nobis factus est piscis humanitate, extitit nobis panis, nos reficiens sua divinitate
Gregorius
Petro autem sancta Ecclesia est commissa; ipsi specialiter dicitur: pasce oves meas. Quod ergo postmodum aperitur in voce, nunc significatur in opere. Ipse enim pisces ad soliditatem littoris pertrahit, quia stabilitatem aeternae patriae fidelibus ostendit. Hoc egit verbis, hoc epistolis, hoc agit quotidie miraculorum signis. Sed cum rete magnis piscibus plenum dicitur, additur et quantis; et hoc est quod subditur plenum magnis piscibus centum quinquaginta tribus
Augustinus
In alia piscatione numerus piscium non exprimitur, tamquam illud ibi fiat quod praedictum est per prophetam: annuntiavi, et locutus sum; multiplicati sunt super numerum; hic vero certus est numerus, cuius reddenda est ratio. Numerus enim qui legem significat decem est propter Decalogum. Cum autem accedit ad legem gratiae, idest ad litteram spiritus, quodammodo denario numero additur septenarius, septenario quippe numero significatur spiritus sanctus, ad quem sanctificatio proprie pertinet. Primum enim in lege sonuit sanctificatio in die septima. Isaias etiam propheta eum commendat opere, vel munere septenario. Cum itaque legis denario spiritus sanctus per septenarium numerum accedit, fiunt decem et septem, qui numerus ab uno usque ad seipsum, computatis omnibus crescens ad centum quinquaginta tres pervenit
Gregorius
Ducamus etiam per trigonum decem et septem, veniunt quinquaginta unum. In quinquagesimo autem anno cunctus populus ab omni operatione quiescebat. Sed vera requies in unitate est: ubi enim scissura divisionis est, vera requies non est
Augustinus
Non ergo tantummodo centum quinquaginta tres sancti ad vitam resurrecturi significantur aeternam, sed omnes ad gratiam spiritus pertinentes hoc numero figurantur: qui etiam numerus ter habet quinquagenarium numerum, et insuper ipsa tria propter mysterium Trinitatis. Quinquagenarius autem multiplicatis septem per septem, et unius adiectione completur. Unus autem additur, ut eos significet esse unum. Non autem frustra dictum est quod erant magni. Cum enim dixisset dominus: non veni solvere legem, sed implere, daturus spiritum, utique per quem lex posset impleri, paucis verbis interpositis ait: qui fecerit et docuerit, magnus vocabitur in regno caelorum. In prima autem piscatione rete propter significanda schismata rumpebatur; hic vero, quoniam in illa summa pace sanctorum nulla erunt schismata, pertinuit ad Evangelistam consequenter dicere et cum tanti essent, idest tam magni, non est scissum rete, tamquam illud respiceret ubi scissum est, et in illius mali comparatione commendaret hoc bonum
21:12
St Augustine † AD 430 Tract. cxxiii
The fishing being over, our Lord invites them to dine: Jesus saith unto them, Come and dine.
St John Chrysostom † AD 407 Hom. lxxxvi
John does not say that He ate with them, but Luke does. He ate however not to satisfy the wants of nature, but to shew the reality of His resurrection.
St Augustine † AD 430 xiii. de Civ. Dei, c. xxii
The bodies of the just, when they rise again, shall need neither the word of life that they die not of disease, or old age, nor any bodily nourishment to prevent hunger and thirst. For they shall be endowed with a sure and inviolable gift of immortality, that they shall not eat of necessity, but only be able to eat if they will. Not the power, but the need of eating and drinking shall be taken away from them; in like manner as our Saviour after His resurrection took meat and drink with His disciples, with spiritual but still real flesh, not for the sake of nourishment, but in exercise of a power. And none of His disciples durst ask Him, who art Thou? knowing that it was the Lord.
St Augustine † AD 430 Tract. cxxii
No one dared to doubt that it was He, much less deny it; so evident was it. Had any one doubted, he would have asked.
St John Chrysostom † AD 407 Hom. lxxxvii
He means that they had not confidence to talk to Him, as before, but sat looking at Him in silence and awe, absorbed in regarding His altered and now supernatural form, and unwilling to ask any question. Knowing that it was the Lord, they were in fear, and only ate what, in exercise of His great power, He had created. He again does not look up to heaven, or do any thing after a human sort, thus shewing that His former acts of that kind were done only in condescension: Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
St Augustine † AD 430 Tract. cxxiii. 2
Mystically, the fried fish is Christ Who suffered. And He is the bread that came down from heaven. To Him the Church is united to His body for participation of eternal bliss. Wherefore He says, Bring of the fishes which ye have now caught; to signify that all of us who have this hope, and are in that septenary number of disciples, which represents the universal Church here, partake of this great sacrament, and are admitted to this bliss.
St Gregory the Great † AD 604 Hom. xxiv.
By holding this last feast with seven disciples, he declares that they only who are full of the sevenfold grace of the Holy Spirit, shall be with Him in the eternal feast. Time also is reckoned by periods of seven days, and perfection is often designated by the number seven. They therefore feast upon the presence of the Truth in that last banquet, who now strive for perfection.
St John Chrysostom † AD 407 Hom. lxxxvii
Inasmuch, however, as He did not converse with them regularly, or in the same way as before, the Evangelist adds, This is now the third time that Jesus shewed Himself to His disciples, after that He was risen from the dead.
St Augustine † AD 430 Tract. cxxiii. 3
Which has reference not to manifestations, but to days; i. e. the first day after He had risen, eight days after that, when Thomas saw and believed, and this day at the draught of fishes; and thenceforward as often as He saw them, up to the time of His ascension.
St Augustine † AD 430 de Con. Evang. iii. 25.
We find in the four Evangelists ten occasions mentioned, on which our Lord was seen after His resurrection: one at the sepulchre by the women; a second by the women returning from the sepulchre; a third by Peter; a fourth by the two going to1 Emmaus; a fifth in Jerusalem, when Thomas was not present; a sixth when Thomas saw Him; a seventh at the sea of Tiberias; an eighth by all the eleven on a mountain of Galilee, mentioned by Matthew; a ninth when for the last time He sat at meat with the disciples; a tenth when He was seen no longer upon earth, but high up on a cloud.
The Latin text
Augustinus in Ioannem
Peracta piscatione dominus eos ad prandium vocat; unde dicitur dicit eis Iesus: venite, prandete
Chrysostomus in Ioannem
Hic quidem non dicit quod comedit cum eis; sed Lucas hoc dicit. Hoc autem fiebat, non ut natura indigente cibis de reliquo, sed condescensione ad demonstrationem resurrectionis facta
Augustinus de Civ. Dei
Corpora autem iustorum quae in resurrectione futura sunt, neque ligno vitae indigebunt, quo fiat ut nullo morbo, vel senectute inveterata moriantur, neque ullis aliis corporalibus nutrimentis, quibus esuriendi atque sitiendi qualiscumque molestia devitetur; quoniam certo et inviolabili munere immortalitatis induentur, ut non nisi velint, possibilitate, non necessitate vescantur: non enim potestas, sed egestas edendi et bibendi talibus corporibus auferetur; sicut et salvator noster post resurrectionem iam quidem in spirituali carne, sed tamen vera, cibum ac potum cum discipulis sumpsit, non alimentorum indigentia, sed ea qua et hoc poterat potestate. Sequitur et nemo audebat discumbentium interrogare eum: tu quis es? Scientes quia dominus est; ac si diceretur
Augustinus in Ioannem
Nemo audebat dubitare quod ipse esset: tanta enim erat evidentia veritatis ut eorum non solum negare, sed nec dubitare quidem ullus auderet: quoniam si quisquam dubitaret, utique interrogaret
Chrysostomus
Vel hoc dicit, quia de reliquo non similiter confidebant ei loqui ut prius; sed cum silentio et reverentia multa sedebant attendentes in eum: et formam quidem alteratam videntes, et multa admiratione plenam, valde stupefacti nolebant interrogare. Sed formido in hoc quod sciebant quod dominus est, detinebat interrogationem; et solum comedebant quae eis dabat cum priori potestate. Hic autem non respicit in caelum, neque humana illa facit, ostendens quoniam condescensionis gratia fiebant; unde subditur et venit Iesus, et accepit panem, et dabat eis: et pisces similiter
Augustinus
Mystice autem piscis assus Christus est passus; ipse est et panis qui de caelo descendit; huic incorporatur Ecclesia ad participandum beatitudinem sempiternam; propter hoc dictum est afferte de piscibus quos prendidistis nunc: ut omnes qui hanc spem gerimus, per illum septenarium numerum discipulorum, per quem potest in hoc loco nostra universitas intelligi figurata, tanto sacramento nos communicare nossemus, et eidem beatitudini sociari
Gregorius
Per hoc etiam quod cum septem discipulis ultimum convivium celebrat, eos tantummodo qui septiformi gratia sancti spiritus pleni sunt, futuros secum in aeterna refectione denuntiat; septem quoque diebus omne hoc tempus evolvitur, et saepe septenario numero perfectio designatur. Illi ergo ultimo convivio de praesentia veritatis epulantur qui nunc perfectionis studio terreno transcendunt
Chrysostomus
Quia vero non continuo cum eis conversabatur, neque similiter ut prius, subdit Evangelista dicens hoc iam tertio manifestatus est Iesus discipulis suis cum resurrexisset a mortuis
Augustinus
Quod non ad ipsas demonstrationes, sed ad dies referre debemus; idest, primo die cum resurrexisset, et post octo, quando Thomas vidit et credidit, et hoc die quando hoc de piscibus fecit, et deinde quoties voluit, usque ad diem quadragesimum quo ascendit in caelum
Augustinus de Cons. Evang
Invenimus autem apud quatuor Evangelistas decies commemoratum dominum visum esse post resurrectionem. Semel ad monumentum a mulieribus; iterum eisdem regredientibus a monumento in itinere; tertio Petro; quarto duobus euntibus in castellum; quinto pluribus in Ierusalem, ubi non erat Thomas; sexto ubi vidit eum Thomas; septimo ad mare Tiberiadis; octavo omnibus undecim in monte Galilaeae secundum Matthaeum; nono, ut dicit Marcus, novissime recumbentibus, quia iam non erant in terra cum illo convivaturi; decimo ipso die ascensionis, non iam in terra, sed elevatum in nube
21:15
Theophylact † 1107
The dinner being ended, He commits to Peter the superintendence over the sheep of the world, not to the others: So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?
St Augustine † AD 430
Our Lord asked this, knowing it: He knew that Peter not only loved Him, but loved Him more than all the rest.
Alcuin † AD 804
He is called Simon, son of John, John being his natural father. But mystically, Simon is obedience, John grace, a name well befitting him who was so obedient to God’s grace, that he loved our Lord more ardently than any of the others. Such virtue arising from divine gift, not mere human will.
St Augustine † AD 430
While our Lord was being condemned to death, he feared, and denied Him. But by His resurrection Christ implanted love in his heart, and drove away fear. Peter denied, because he feared to die: but when our Lord was risen from the dead, and by His death destroyed death, what should he fear? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. On this confession of his love, our Lord commends His sheep to him: He saith unto him, Feed My lambs: as if there were no way of Peter’s shewing his love for Him, but by being a faithful shepherd, under the chief Shepherd.
St John Chrysostom † AD 407 Hom. lxxxviii. 1
That which most of all attracts the Divine love is care and love for our neighbour. Our Lord passing by the rest, addresses this command to Peter: he being the chief of the Apostles, the mouth of the disciples, and head of the college. Our Lord remembers no more his sin in denying Him, or brings that as a charge against him, but commits to him at once the superintendence over his brethren. If thou lovest Me, have rule over thy brethren, shew forth that love which thou hast evidenced throughout, and that life which thou saidst thou wouldest lay down for Me, lay down for the sheep. He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee.
St Augustine † AD 430 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.
St John Chrysostom † AD 407 Hom. lxxxviii
A third time He asks the same question, and gives the same command; to shew of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him.
Theophylact † 1107
Thence is taken the custom of threefold confession in baptism.
St John Chrysostom † AD 407 Hom. lxxxviii
The question asked for the third time disturbed him: Peter was grieved because He said unto him the third time, Lovest thou Me? He was afraid perhaps of receiving a reproof again for professing to love more than he did. So he appeals to Christ Himself: And he said unto Him, Lord, Thou knowest all things, i. e. the secrets of the heart, present and to come.
St Augustine † AD 430 de Verb. Dom. serm. 50
He was grieved because he was asked so often by Him Who knew what He asked, and gave the answer. He replies therefore from his inmost heart; Thou knowest that I love Thee.
St Augustine † AD 430 Tract. cxxiv
He says no more, He only replies what he knew himself; he knew he loved Him; whether any else loved Him he could not tell, as he could not see into another’s heart: (non occ.). Jesus saith unto him, Feed My sheep; as if to say, Be it the office of love to feed the Lord’s flock, as it was the resolution of fear to deny the Shepherd.
Theophylact † 1107
There is a difference perhaps between lambs and sheep. The lambs are those just initiated, the sheep are the perfected.
Alcuin † AD 804
To feed the sheep is to support the believers in Christ from falling from the faith, to provide earthly sustenance for those under us, to preach and exemplify withal our preaching by our lives, to resist adversaries, to correct wanderers.
St Augustine † AD 430 Tract. cxxiii
They who feed Christ’s sheep, as if they were their own, not Christ’s, shew plainly that they love themselves, not Christ; that they are moved by lust of glory, power, gain, not by the love of obeying, ministering, pleasing God. Let us love therefore, not ourselves, but Him, and in feeding His sheep, seek not our own, but the things which are His. For whoso loveth himself, not God, loveth not himself: man that cannot live of himself, must die by loving himself; and he cannot love himself, who loves himself to his own destruction. Whereas when He by Whom we live is loved, we love ourselves the more, because we do not love ourselves; because we do not love ourselves in order that we may love Him by Whom we live.
St Augustine † AD 430 Serm. Pass.
But unfaithful servants arose, who divided Christ’s flock, and handed down the division to their successors: and you hear them say, Those sheep are mine, what seekest thou with my sheep, I will not let thee come to my sheep. If we call our sheep ours, as they call them theirs, Christ hath lost His sheep.
The Latin text
Theophylactus
Finito prandio, commissionem ovium mundi Petro commendat, non aliis; unde dicitur cum ergo prandissent, dicit Simoni Petro Iesus: Simon Ioannis, diligis me plus his?
Augustinus in Ioannem
Sciens dominus interrogat: sciebat enim dominus quod non solum eum diligeret, verum etiam quod plus omnibus eum diligeret Petrus
Alcuinus
Dicitur autem Simon Ioannis, idest filius Ioannis carnalis patris. Mystice autem Simon obediens, Ioannes gratia; et merito hoc nomine vocatur, idest obediens gratiae Dei, ut ostendatur, quod ardentiori eum caritate amplectitur, non meriti humani, sed divini esse muneris
Augustinus in Serm. Pass
Dum autem dominus moreretur, timuit et negavit; resurgens autem dominus amorem inseruit, timorem fugavit: nam quando negavit, mori timuit; resurgente domino quid timeret, in quo mortem mortuam reperiret? Unde sequitur ait illi: etiam, domine, tu scis quia amo te. Confitenti autem amorem suum, oves suas commendavit; unde sequitur dicit ei: pasce agnos meos: tamquam non esset ubi ostenderet Petrus amorem suum in Christum, nisi esset pastor fidelis sub principe omnium pastorum
Chrysostomus in Ioannem
Quod enim maxime omnium tribuit nobis eam quae desuper est benevolentiam, est proximorum procuratio. Praeteriens autem dominus alios, Petro de talibus loquitur: eximius enim apostolorum erat Petrus et os discipulorum, et vertex collegii; unde et negatione deleta, committit ei praelationem fratrum. Et negationem quidem ei non exprobrat, sed dicit: si diligis me, praeside fratribus, et ferventem amorem quem per omnia demonstrasti, nunc ostende; et animam quam dixisti te esse positurum pro me, hanc da pro ovibus meis. Sequitur dicit ei iterum: Simon Ioannis, diligis me? Ait illi: etiam, domine, tu scis quia amo te
Augustinus
Merito dicitur Petro diligis me? Et respondet amo te, eique dicitur pasce agnos meos: ubi etiam demonstratur unum atque idem esse amorem et dilectionem: nam etiam dominus novissime non ait: diligis me, sed amas me. Sequitur dicit ei tertio: Simon Ioannis, amas me? Tertio, utrum Petrus eum diligat, dominus interrogat. Redditur enim negationi trinae trina confessio; ne minus amori lingua serviat quam timori; et plus vocis elicuisse videatur mors imminens quam vita praesens
Chrysostomus
Tertio etiam interrogat, et tertio iniungit eadem, ostendens quantum appretiat praelationem propriarum ovium, et quoniam hoc est maxime eius amoris signum
Theophylactus
Ex tunc etiam inolevit consuetudo, ut ter confiteantur qui veniunt ad Baptismum
Chrysostomus
Deinde tertio interrogatus conturbatus est; unde sequitur contristatus est Petrus, quia dixit ei tertio: amas me? Rursus formidans priora, ne forte aestimans se diligere, si non diligat, corripiatur, sicut et prius correptus est, multum se aestimans fortem; unde ad ipsum Christum refugit; unde sequitur et dicit ei: domine, tu omnia scis, idest ineffabilia cordis, praesentia et futura
Augustinus de verbis Dom
Inde ergo contristatus est quod saepe interrogatus esset ab eo qui sciverat quod interrogabat, et donaverat quod audiebat. Veraciter ergo respondit, et de intimo cordis protulit amantis vocem, dicens tu scis quia amo te
Augustinus in Ioannem
Non autem addit plus his; hoc enim respondit quod de seipso sciebat; non enim quantum ab alio quolibet diligeretur scire poterat qui cor alterius videre non poterat. Sequitur dicit ei: pasce oves meas; quasi dicat: sit amoris officium pascere dominicum gregem, sicut fuit timoris indicium negare pastorem
Theophylactus
Potest autem quis assignare differentiam inter agnos et oves: agni sunt qui introducuntur, oves vero perfecti
Alcuinus
Pascere autem oves est credentes in Christo, ne a fide deficiant, confortare, terrena subsidia, si necesse est, subditis providere, et exempla virtutum cum verbo praedicationis impendere, adversariis obsistere, errantes subditos corrigere
Augustinus
Qui hoc autem animo pascunt oves Christi ut suas velint esse, non Christi, se convincuntur amare, non Christum, vel gloriandi vel dominandi vel acquirendi cupiditate, non obediendi et subveniendi et Deo placendi caritate. Non ergo nos, sed ipsum amemus, et in pascendis ovibus eius ea quae sunt eius, non quae nostra sunt, quaeramus: quisquis enim seipsum, non Deum amat, non amat se: qui enim non potest vivere de se, moritur utique amando se: non ergo se amat qui ne vivat se amat. Cum vero ille diligitur de quo vivitur, non se diligendo magis se diligit, qui propterea non se diligit ut eum diligat de quo vivit
Augustinus
Extiterunt autem quidam servi infideles, qui diviserunt gregem Christi, et furtis suis peculia sibi fecerunt; et audis eos dicere: oves meae sunt illae: quid quaeris ad oves meas? Non te inveniam ad oves meas. Si sic et nos dicamus meas, et illi dicant suas; perdidit Christus oves suas
21:18
St John Chrysostom † AD 407 Hom. lxxxvii
Our Lord having made Peter declare his love, informs him of his future martyrdom; an intimation to us how we should love: Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest. He reminds him of his former life, because, whereas in worldly matters a young man has powers, an old man none; in spiritual things, on the contrary, virtue is brighter, manliness stronger, in old age; age is no hindrance to grace. Peter had all along desired to share Christ’s dangers; so Christ tells him, Be of good cheer; I will fulfil thy desire in such a way, that what thou hast not suffered when young, thou shalt suffer when old: But when thou art old. Whence it appears, that he was then neither a young nor an old man, but in the prime of life.
Origen † AD 253 super. Matt.
It is not easy to find any ready to pass at once from this life; and so he says to Peter, When thou art old, thou shalt stretch forth thy hand.
St Augustine † AD 430 Tract. cxxiii. 5
That is, shalt be crucified. And to come to this end, Another shall gird thee, and carry thee whither thou wouldest not. First He said what would come to pass, secondly, how it would come to pass. For it was not when crucified, but when about to be crucified, that he was led whither he would not. He wished to be released from the body, and be with Christ; but, if it were possible, he wished to attain to eternal life without the pains of death: to which he went against his will, but conquered by the force of his will, and triumphing over the human feeling, so natural a one, that even old age could not deprive Peter of it. But whatever be the pain of death, it ought to be conquered by the strength of love for Him, Who being our life, voluntarily also underwent death for us. For if there is no pain in death, or very little, the glory of martyrdom would not be great.
St John Chrysostom † AD 407 Hom. lxxxviii
He says, Whither thou wouldest not, with reference to the natural reluctance of the soul to be separated from the body; an instinct implanted by God to prevent men putting an end to themselves. Then raising the subject, the Evangelist says, This spake He, signifying by what death he should glorify God: not, should die: he expresses himself so, to intimate that to suffer for Christ was the glory of the sufferer. (non occ.). But unless the mind is persuaded that He is very God, the sight of Him can in no way enable us to endure death. Wherefore the death of the saints is certainty of divine glory.
St Augustine † AD 430 Tract. cxxiii
He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter’s salvation, and then Peter die for Christ’s Gospel.
The Latin text
Chrysostomus in Ioannem
Cum dixisset Petro dominus de amore quem habebat ad ipsum, praenuntiat ei martyrium quod pro ipso debebat sustinere; erudire nos volens quomodo eum amare oportet; unde dicit amen, amen, dico tibi: cum esses iunior, cingebas te, et ambulabas ubi volebas. Meminit prioris vitae, quia in saecularibus iuvenis quidem utilis est, qui vero senuerit, inutilis. In divinis autem non ita est; sed cum supervenerit senectus, tunc virtus clarior, tunc virilitas industrior, in nullo ab aetate prohibita. Quia ergo Petrus semper volebat in periculis esse cum Christo, dicit ei: confide: ita implebo tuum desiderium, ut quae passus non es iuvenis existens, oporteat te pati senem; unde sequitur cum autem senueris: per quod ostenditur quod neque tunc iuvenis erat neque senex, sed vir perfectus
Origenes super Matth
Et attende quod non facile invenitur quis ex eis qui apti fuerint ad hoc opus, ut cito transeat de hac vita; unde nunc Petro dicitur cum senueris, extendes manus tuas
Augustinus in Ioannem
Hoc est, crucifigeris. Ad hoc autem ut venias, alius te cinget, et ducet quo non vis. Prius dixit quod fieret, et deinde quomodo fieret: non enim crucifixus, sed crucifigendus quo nollet est ductus. Solutus quippe a corpore esse volebat cum Christo: sed si fieri posset, praeter mortis molestiam vitam concupiscebat aeternam; ad quam molestiam nolens venit sed volens eam vicit, et reliquit hunc infirmitatis affectum, quo nemo vult mori, usque adeo naturalem ut eum beato Petro nec senectus auferre potuerit. Sed molestia quantacumque sit mortis, debet eam vincere vis amoris quo amatur ille qui, cum sit vita nostra, etiam mortem voluit ferre pro nobis. Nam si nulla esset mortis, vel parva molestia, non esset tam magna martyrii gloria
Chrysostomus
Dicit ergo quo non vis, propter naturalem compassionem animae, quae invita separatur a corpore, Deo hoc utiliter dispensante, ut non multi sibi mortem inferant violentam. Deinde erigens auditorem Evangelista induxit hoc autem dixit significans qua morte clarificaturus esset Deum. Non dixit: moriturus esset, ut discas quoniam pati pro Christo, gloria est patientis et honor. Nisi autem certificaretur animus quia verus Deus est, minime eius intuitu mortem toleraret: quo fit ut sanctorum mors divinae sit gloriae certitudo
Augustinus
Hunc invenit exitum ille negator et amator, ut pro eius nomine perfecta dilectione moreretur cum quo se moriturum perversa festinatione promiserat. Hoc enim oportebat, ut prius Christus pro Petri salute, deinde Petrus pro Christi praedicatione moreretur
21:19
St Augustine † AD 430 Tract. cxxiv
Our Lord having foretold to Peter by what death he should glorify God, bids him follow Him. And when He had spoken this, He saith unto him, Follow Me. Why does He say, Follow Me, to Peter, and not to the others who were present, who as disciples were following their Master? Or if we understand it of his martyrdom, was Peter the only one who died for the Christian truth? Was not James put to death by Herod? Some one will say that James was not crucified, and that this was fitly addressed to Peter, because he not only died, but suffered the death of the cross, as Christ did.
Theophylact † 1107
Peter hearing that he was to suffer death for Christ, asks whether John was to die: Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on His breast at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith to Jesus, Lord, and what shall this man do?
St Augustine † AD 430 Tract. cxxiv
He calls himself the disciple whom Jesus loved, because Jesus had a greater and more familiar love for him, than for the rest; so that He made him lie on His breast at supper. In this way John the more commends the divine excellency of that Gospel which he preached. Some think, and they no contemptible commentators upon Scripture, that the reason why John was loved more than the rest, was, because he had lived in perfect chastity from his youth up. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
Theophylact † 1107
i. e. Shall he not die?
St Augustine † AD 430 Tract. cxxiv
Jesus saith unto him, What is that to thee? and He then repeats, Follow thou Me, as if John would not follow Him, because he wished to remain till He came; Then went this saying abroad among the disciples, that that disciple should not die. Was it not a natural inference of the disciple’s? But John himself does away with such a notion: Yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? But if any so will, let him contradict, and say that what John says is true, viz. that our Lord did not say that that disciple should not die, but that nevertheless this was signified by using such words as John records.
Theophylact † 1107
Or let him say, Christ did not deny that John was to die, for whatever is born dies; but said, I will that he tarry till I come, i. e. to live to the end of the world, and then he shall suffer martyrdom for Me. And therefore they confess that he still lives, but will be killed by Antichrist, and will preach Christ’s name with Elias. But if his sepulchre be objected, then they say that he entered in alive, and went out of it afterwards.
St Augustine † AD 430 Tract. cxxiv.
Or perhaps he will allow that John still lies in his sepulchre at Ephesus, but asleep, not dead; and will give us a proof, that the soil over his grave is moist and watery, owing to his respiration. But why should our Lord grant it as a great privilege to the disciple whom He loved, that he should sleep this long time in the body, when he released Peter front the burden of the flesh by a glorious martyrdom, and gave him what Paul had longed for, when he said, I have a desire to depart and be with Christ? If there really takes place at John’s grave that which report says, it is either done to commend his precious death, since that had not martyrdom to commend it, or for some other cause not known to us. Yet the question remains, Why did our Lord say of one who was about to die, I will that he tarry till I come? It may be asked too why our Lord loved John the most, when Peter loved our Lord the most? I might easily reply, that the one who loved Christ the more, was the better man, and the one whom Christ loved the more, the more blessed; only this would not be a defence of our Lord’s justice. This important question then I will endeavour to answer. The Church acknowledges two modes of life, as divinely revealed, that by faith, and that by sight. The one is represented by the Apostle Peter, in respect of the primacy of his Apostleship; the other by John: wherefore to the one it is said, Follow Me, i. e. imitate Me in enduring temporal sufferings; of the other it is said, I will that he tarry till I come: as if to say, Do thou follow Me, by the endurance of temporal sufferings, let him remain till I come to give everlasting bliss; or to open out the meaning more, Let action be perfected by following the example of My Passion, but let contemplation wait inchoate till at My coming it be completed: wait, not simply remain, continue, but wait for its completion at Christ’s coming. Now in this life of action it is true, the more we love Christ, the more we are freed from sin; but He does not love us as we are, He frees us from sin, that we may not always remain as we are, but He loves us heretofore rather, because hereafter we shall not have that which displeases Him, and which He frees us from. So then let Peter love Him, that we may be freed from this mortality; let John be loved by Him, that we may be preserved in that immortality. John loved less than Peter, because, as he represented that life in which we are much more loved, our Lord said, I will that he remain (i. e. wait) till I come; seeing that that greater love we have not yet, but wait till we have it at His coming. And this intermediate state is represented by Peter who loves, but is loved less, for Christ loves us in our misery less than in our blessedness: and we again love the contemplation of truth such as it will be then, less in our present state, because as yet we neither know nor have it. But let none separate those illustrious Apostles; that which Peter represented, and that which John represented, both were sometime to be.
The Gloss
I will that he tarry, i. e. I will not that he suffer martyrdom, but wait for the quiet dissolution of the flesh, when I shall come and receive him into eternal blessedness.
Theophylact † 1107
When our Lord says to Peter, Follow Me, He confers upon him the superintendence over all the faithful, and at the same time bids him imitate Him in every thing, word and work. He shews too His affection for Peter; for those who are most dear to us, we bid follow us.
St John Chrysostom † AD 407 Hom. lxxxviii. 2
But if it be asked, How then did James assume the see of Jerusalem? I answer, that our Lord enthroned Peter, not as Bishop of this see, but as Doctor of the whole world: Then Peter, turning about, seeth the disciple whom Jesus loved following, which also leaned on his breast at supper. It is not without meaning that that circumstance of leaning on His breast is mentioned, but to shew what confidence Peter had after his denial. For he who at the supper dared not ask himself, but gave his question to John to put, has the superintendence over his brethren committed to him, and whereas before he gave a question which concerned himself to another to put, he now asks questions himself of his Master concerning others. Our Lord then having foretold such great things of him, and committed the world to him, and prophesied his martyrdom, and made known his greater love, Peter wishing to have John admitted to a share of this calling, says, And what shall this man do? as if to say, Will he not go the same way with us? For Peter had great love for John, as appears from the Gospels and Acts of the Apostles, which give many proofs of their close friendship. So Peter does John the same turn, that John had done him; thinking that he wanted to ask about himself, but was afraid, he puts the question for him. However, inasmuch as they were now going to have the care of the world committed to them, and could not remain together without injury to their charge, our Lord says, If I will that he tarry till I come, what is that to thee? as if to say, Attend to the work committed to thee, and do it: if I will that he abide here, what is that to thee?
Theophylact † 1107
Some have understood, Till I come, to mean, Till I come to punish the Jews who have crucified Me, and strike them with the Roman rod. For they say that this Apostle lived up to the time of Vespasian, who took Jerusalem, and dwelt near when it was taken. Or, Till I come, i. e. till I give him the commission to preach, for to you I commit now the pontificate of the world: and in this follow Me, but let him remain till I come and call him, as I do thee now.
St John Chrysostom † AD 407 Hom. lxxxviii
The Evangelist then corrects the opinion taken up by the disciples.
The Latin text
Augustinus in Ioannem
Cum praenuntiasset dominus Petro qua morte clarificaturus esset Deum, invitat eum ad sui sequelam; unde dicitur et cum hoc dixisset, dicit ei: sequere me. Cur dicitur Petro sequere me, nec dicitur ceteris qui simul aderant, qui eum sicut magistrum discipuli sequebantur? Sed si ad passionem intelligendum est, numquid solus pro Christiana veritate passus est Petrus? Nonne ibi erat Iacobus, qui ab Herode manifestatur occisus? Verum aliquis dixerit, quoniam non est Iacobus crucifixus, merito dictum esse Petro sequere me, qui non solum mortem, sed et mortem crucis sicut Christus expertus est
Theophylactus
Audiens autem Petrus quia mortem pro Christo passurus est, quaerit de Ioanne an moriatur; unde sequitur conversus Petrus, vidit illum discipulum quem diligebat Iesus sequentem, qui et recubuit in coena super pectus eius, et dixit: domine, quis est qui tradet te?
Augustinus
Seipsum dicit discipulum quem diligebat Iesus, quia ipsum prae ceteris et familiarius diligebat, ita ut in convivio super pectus suum discumbere faceret. Credo ut istius Evangelii quod per eum fuerat praedicaturus, divinam excellentiam hoc modo altius commendaret. Sunt qui senserint, et hi non contemptibiles sacri eloquii tractatores, a Christo Ioannem propterea plus amatum, quia ab ineunte pueritia castissimus vixerit. Sequitur hunc ergo cum vidisset Petrus, dixit Iesu: domine, hic autem quid?
Theophylactus
Idest, numquid non morietur et ipse? Ut quidam exponunt. Sequitur dicit ei Iesus: sic eum volo manere donec veniam, quid ad te?
Augustinus
Et repetitum est tu me sequere, tamquam ille ideo non sequeretur, quoniam eum manere voluit donec veniat. Quis facile aliud esse credat quam quod fratres crediderunt qui tunc erant? Sequitur enim exiit ergo sermo iste inter fratres, quia discipulus ille non moritur. Sed hanc opinionem Ioannes ipse abstulit subdens et non dixit Iesus: non moritur; sed: sic eum volo manere donec veniam; quid ad te? Sed cui placet adhuc resistat et dicat, verum esse quod ait Ioannes, non dixisse dominum quod discipulus ille non moritur; sed hoc tamen significatum esse talibus verbis qualia eum dixisse narravit
Theophylactus
Vel dicat: Christus non negavit Ioannem moriturum, nam quidquid oritur moritur; sed dixit volo eum manere, idest vivere usque ad mundi finem, et tunc pro me patietur martyrium; et ideo fatentur adhuc illum vivere, ab Antichristo vero debere occidi, et una cum Elia praedicaturum nomen Christi. Sed et si assignetur eius sepulchrum, vivens quidem illud intravit, postea discessit
Augustinus
Vel forte aliquis in illo sepulchro eius, quod est apud Ephesum, dormire potius eum quam mortuum iacere contendet: assumens argumentum, quod illic terra sensim scaturire, et quasi ebullire perhibetur; atque hoc eius anhelitu fieri pertinaciter asseverans. Sed cur eius discipulo quem prae ceteris diligebat, pro magno munere longum in corpore donaverit somnum, cum beatum Petrum per ingentem martyrii gloriam ab onere corporis absolverit, eique concesserit quod Paulus se concupiscere dixit: cupio dissolvi, et esse cum Christo? Si autem vere ibi fit quod semper sparsit fama, aut ideo fit ut eo modo commendetur pretiosa eius mors, quoniam non eam commendat martyrium, aut propter aliquid aliud quod nos latet. Manet tamen quaestio cur dixerit dominus de homine morituro sic eum volo manere donec veniam. Illud etiam movet ad quaerendum, cur Ioannem plus dilexerit dominus, cum ipsum dominum plus dilexerit Petrus. Quantum ipse sapio, meliorem qui plus diligit Christum, feliciorem vero quem plus diligit Christus, facile responderem, si iustitiam liberatoris nostri, quemadmodum defenderem providerem. Aggrediar igitur de solvenda quaestione tam ingenti. Duas vitas sibi divinitus praedicatas novit Ecclesia: quarum una est in fide, altera in specie. Ista significata est per apostolum Petrum propter apostolatus sui primatum, illa per Ioannem; ideo huic dicitur sequere me, per imitationem scilicet perferendi temporalia mala; de illo vero dicitur sic eum volo manere donec veniam; quasi dicat: tu me sequere per imitationem perferendi temporalia mala; ille maneat donec sempiterna venio redditurus bona; quod apertius dici potest: perfecta me sequatur actio informata meae passionis exemplo; inchoata vero contemplatio maneat donec venio, perficienda cum venero: quod non sic intelligendum est, quasi dixerit remanere vel permanere, sed expectare: quoniam quod per eum significatur, cum venerit Christus implebitur. In hac autem activa vita quanto magis Christum diligimus, tanto facilius liberamur a malo; at ipse nos minus diligit quales nos sumus, et hinc ideo liberat, ne semper tales simus; ibi vero amplius nos diligit, quoniam quod ei displiceat et quod a nobis auferat non habebimus. Amet ergo eum Petrus, ut ab ista mortalitate liberemur; ametur ab eo Ioannes, ut in illa immortalitate servemur. Cur ergo Ioannes minus eum diligebat quam Petrus, si eam vitam significabat in qua est multo amplius diligendus, nisi quia propterea dictum est volo eum manere, idest expectare, donec veniam; quando et ipsum amorem qui tunc multo amplior erit, nondum habemus, sed expectamus futurum, ut dum ipse venerit, habeamus. Hoc ergo per Petrum significatum est plus amantem, sed minus amatum, quia minus nos amat Christus miseros quam beatos: veritatis autem contemplationem qualis tunc futura est, minus amamus, quia nunc nondum novimus nec habemus. Nemo tamen istos insignes apostolos separet: et in eo quod significabat Petrus ambo erant, et in eo quod significabat Ioannes ambo futuri erant
Glossa
Vel aliter sic eum volo manere; idest, nolo eum per martyrium consummare, sed expectare eum in placidam absolutionem carnis suae, quando ego veniens recipiam eum in aeterna beatitudine
Theophylactus
Vel aliter totum hoc. Quando dicit dominus Petro sequere me, cunctorum fidelium praelaturam ei instituit. Simul autem et sequi intelligas hic imitationem in cunctis et verbis et operibus. Ostendit etiam affectionem ad ipsum: quia qui nobis astrictiores sunt, hos sequi nos volumus
Chrysostomus in Ioannem
Si vero dixerit quis: qualiter igitur Iacobus thronum assumpsit Hierosolymorum? Illud utique dicam, quoniam Petrus orbis terrarum inthronizavit magistrum. Sequitur conversus Petrus vidit illum discipulum quem diligebat Iesus, sequentem, qui et recubuit in coena super pectus eius. Non sine causa recolit illam accubationem, sed ut ostendat quantam Petrus habebat fiduciam post negationem. Qui enim in coena non audebat interrogare, sed Ioanni interrogationem commisit, huic et praepositura fratrum credita est, et non solum non committit alteri interrogare quae ad ipsum pertinent, sed de reliquo ipse pro aliis magistrum interrogat. Quia igitur magna ei praedixerat dominus, et orbem terrarum commiserat, et martyrium praenuntiaverat, et amorem protestatus est ampliorem; volens et Ioannem communicatorem accipere dixit hic autem quid? Quasi diceret: nonne eadem nobiscum veniet via? Valde enim Ioannem amabat Petrus; et per Evangelium ostenditur eorum colligatio, et in actibus apostolorum. Sic igitur nunc vicem reddit Petrus Ioanni. Aestimans autem eum velle interrogare de seipso, nec audere, ipse pro eo suscipit interrogationem. Quia vero debebant orbis terrarum procurationem accipere, nec oportebat eos de reliquo sibi invicem esse coniunctos, quod esset damnum orbi terrarum, propterea dominus dicit secundum litteram Graecam: si eum volo manere donec veniam, quid ad te? Tu me sequere; quasi dicat: opus tibi commissum attende et perfice, hunc vero si voluero manere hic, quid ad te?
Theophylactus
Quod vero dicitur dum venero, quidam sic intellexerunt ac si diceret: quousque contra Iudaeos, qui me crucifixerunt, veniam percutiens illos baculo Romanorum. Aiunt enim, hunc apostolum usque ad Vespasiani tempus, cum Ierusalem capienda erat, in locis illis conversatum. Vel dicit dum venero, idest, dum hunc volens dirigam ad praedicandum, te namque nunc dirigo ad orbis pontificatum; et in hoc sequere me: ipse vero maneat hic donec et eum educam sicut te
Chrysostomus
Deinde Evangelista discipulorum opinionem ponit et corrigit, ut supra dictum est
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St John Chrysostom † AD 407 Hom. lxxxviii. 2
John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifieth of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. (Acts 2:32) And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ’s love for him, i. e. to shew the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both shew Christ’s love, and his own importance as a witness. But if any believe not, let him consider what follows: And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to shew another off to advantage does the very contrary, omits the dishonourable parts.
St Augustine † AD 430 Tract. cxxiv. 8
The which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written; meaning not the world had not space for them, but that the capacity of readers was not large enough to hold them: though sometimes words themselves may exceed the truth, and yet the thing they express be true; a mode of speech which is used not to explain an obscure and doubtful, but to magnify or estimate a plain, thing: nor does it involve any departure from the path of truth; inasmuch as the excess of the word over the truth is evidently only a figure of speech, and not a deception. This way of speaking the Greeks call hyperbole, and it is found in other parts of Scripture.
St John Chrysostom † AD 407 Hom. lxxxviii
This is said to shew the power of Him Who did the miracles; i. e. that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.
The Latin text
Chrysostomus in Ioannem
Quia ex multa certitudine scripsit Ioannes, non refutat sui ipsius testimonium in medium ferre; unde dicit hic est discipulus ille qui testimonium perhibet de his. Consuetudo enim est, cum valde vera dicamus, nostrum testimonium non denegare, et multo magis ille qui spiritu sancto scribebat: unde et alii apostoli dicebant: nos sumus testes horum. Sequitur et scripsit haec; quod ipse solus dicit, quia posterior ad scribendum venit Christo monente; unde et frequenter ostendit Christi ad se amorem, occulte insinuans causam ex qua ad scribendum processit, et fide dignum faciens hunc sermonem ex sua dignitate. Sequitur et scimus quia verum est testimonium eius. Omnibus enim aderat, et neque cum crucifigeretur defuit et mater ei commissa est; quae sunt signa amoris, et quod cum certitudine sciat omnia. Et si aliqui non credant, inducantur ad credendum ex hoc quod subditur: sunt autem et alia multa quae fecit Iesus. Unde manifestum est quod nequaquam scripsi ut Christo gratiam praestarem, cum tot existentibus non tot scripserim quot ceteri; sed horum plura reliqui, contumelias et convicia in medium proponens. Eum autem qui ad gloriam alterius scribit oportet e contrario, ea quae sunt exprobrabiliora tacere, quae vero sunt clara proponere
Augustinus in Ioannem
Quod autem subdit: quae si scribantur per singula, nec ipsum arbitror mundum capere posse eos qui scribendi sunt libros, non spatio locorum credendum est mundum capere non posse, sed capacitate legentium comprehendi non posse; quamvis salva rerum fide plerumque verba excedere videantur fidem: quod non fit quando aliquid quod erat obscurum vel dubium, exponitur, sed quando id quod apertum est vel augetur vel extenuatur; nec tamen a tramite significandae veritatis erratur: quoniam sic verba rem quae indicatur excedunt, ut voluntas loquentis nec fallentis appareat. Hunc loquendi modum Graeco nomine hyperbolem vocant, qui modus sicut in hoc loco, ita in nonnullis aliis divinis litteris invenitur
Chrysostomus
Vel hoc referendum est ad eius potentiam qui faciebat virtutem: sicut enim nobis facile est loqui, ita et illi, et multo facilius, facere quae volebat: quia ipse est super omnia Deus benedictus in saecula saeculorum. Amen
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Ver. 1. After these things, &c. From this it appears that Peter and the other Apostles had gone from Judea into Galilee, as Christ had bidden them (S. Mat 23:10). For this appearance of Christ took place in Galilee, when He, being about to go into heaven, in order that He might provide for the government of the faithful, appointed Peter to be the Head of the Church, and His Vicar upon earth. This is why S. John subjoins these things, and so concludes his Gospel. Ver. 2. He manifested Himself thus, &c. Christ wished a larger number, and the more honourable of His disciples, to be gathered together, in order that His manifestation might be so much the more glorious, and that before them as princes He might declare Peter to be His Vicar on earth, that so the Apostles and the rest of the faithful might acknowledge him to be such. Ver. 3. Simon Peter saith unto them, &c. Different writers give different reasons for this fishing. S. Chrysostom says, "Because the Lord was not always with them, neither had any (ministry) been committed to them, they employed themselves in fishing." S. Gregory (Hom. 24.) says, "An employment which was without sin before their conversion was blameless after their conversion. Therefore Peter returned to his fishing, but Matthew did not return to his receipt of custom. For there are many employments which it is impossible, or scarcely possible, to follow without sin. To such a man must not return after he is converted." Let us add, that this fishing took place before Pentecost and the descent of the Holy Ghost, by whom they were bidden to preach the Gospel. Wherefore, because the Apostles had nothing to occupy them at this time in the way of preaching, and they were at once poor and fishermen, they properly went back to their fishing, in order to supply themselves with sustenance. But after the advent of the Holy Spirit we do not read that they employed themselves in fishing, for they were wholly occupied in preaching the Gospel, and in guiding the faithful in the way of all perfection. Whilst the faithful, being studious of evangelical poverty, brought all their property to the feet of the Apostles, that they might distribute it amongst themselves and the rest of the believers. At any time, however, of necessity or want, they might lawfully have returned to their fishing, just as Paul returned to his tent-making, that he might not be burdensome to others for his livelihood. For this indeed is a matter of greater perfection, and therefore an evangelical counsel, that one should preach the Gospel free of charge (to the hearers), and provide for his own sustenance by the labour of his hands. Lastly, the disciples went a-fishing to avoid idleness, and as a relaxation. Cassian relates the following story concerning a certain hunter who went to visit S. John, whom he found employed in gently stroking a partridge. Being surprised at this sight, S. John asked him, "What is that in your hand? "A bow," he replied. "Why do you not keep it always bent?" He answered, "It would be inexpedient to do so, lest by the continual curvature the strength of the bow should be destroyed, and it should come to pass that when I am shooting a strong arrow at some quarry, the stiffness of the bow being lost through its constant tension, it should not be able to discharge a powerful shaft." "In like manner," replied the Blessed John, "let not this brief relaxation of my mind offend you, O my young friend; for unless I afforded some moderate relief to its excessive tension it would lose its vigour, and would not be able to obey when need should call upon it to make some strenuous effort."
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Night: For night is the most suitable time for fishing. For during the day the fish hide themselves in the depths of the sea. Mystically, Theophylact says, by night, that is, before the presence of Christ the Sun, the prophets caught nothing, because although they attempted to correct but a single nation, it was continually falling into idolatry.
They took nothing: because they were fishing without Jesus, that they might learn that all their success in fishing for souls depended wholly upon Christ, and therefore that they ought to seek for success from Him, according to the words of the Psalmist, "Except the Lord build the house, their labour is but lost that build it." Ver. 4. When the morning was come, &c. To show that this capture of fish was the result of His grace, not of their own industry. For (naturally) in the morning fish flee away from the light and the noise into the depths of the sea.
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They knew not. Because He appeared to them in another form, as He did to the Magdalene (cap. xx. 14). In sooth Christ desired to be recognised rather by the miraculous draught of the fish than by His (human) form; for this was more befitting incarnate God. Mystically: S. Gregory says, "The sea signifies this present world, which, in the tumults of affairs and the corruptible waves of life, dashes against itself. But the solidity of the shore signifies the perpetuity of the everlasting rest. The disciples therefore as yet were engaged in the waves of this mortal life. But the Lord was now standing on the shore, towards which Peter, to whom the Church was specially committed, draws the fishes, showing to the faithful the stability of eternal peace. This he did by his preaching and his epistles. This he does still by daily signs and miracles. Ver. 5. Jesus therefore, &c. As though He said, O fishermen, have ye any fish to sell Me? For Christ here appeared to His disciples in an unknown form, like a grave merchantman, wishing to purchase fish. So S. Chrysostom. Wherefore He addresses them as boys (pueros), as though they were labourers. Or "little boys" (παίδια), addressing them as His children out of love.
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Any meat: Greek πζοσφάγιον, Vulgate pulmentarium, meaning any food which is eaten with bread, as we use seasoning. Also by this word pulmentarium, Christ meant fish. For, as Plutarch says, although there are many sorts of seasoning, fish is especially so called, because by the nutriment which it affords, and the facility with which it can be cooked, it surpasses other kinds. Also because most of the ancients, indeed all men before the Deluge, as I have shown upon Gen. ix., fed not upon flesh, but upon fish. Ver. 6. He saith unto them, &c. For indeed Jesus by His hidden power had collected this multitude of fishes on the right side of the boat, and so the Apostles who had been fishing all night at the left side had taken nothing. From thence we learn, moraliter, that we often toil and labour in vain because we fish at the left side without Jesus, instead of at the right with Jesus. Hearken now to S. Augustine (Tract. 122): "In the capture of the fish is set forth a sacrament of the Church, to wit, what shall be at the last resurrection: to set forth which it is signified that it is as it were the end of a book, which should be, as it were, the proëmium of a narrative which is to follow. And the seven disciples by their number signify the end of time. For all time is included in seven days. The shore signifies the end of the world, for it is the boundary of the sea. And as the Church, such as it shall be at the end of the world, is here meant, so by another fishing is signified the Church such as it is now. Therefore on that occasion Jesus did not stand upon the shore, but went up into the ship. Then the nets were not cast at the right side, in order not to denote the good only; nor yet at the left not to denote the bad only: but indifferently on both sides, to signify that the good were mingled with the bad. But now the net is cast on the right side, to signify the good only, who are reserved for the resurrection of life. And they will appear on the shore, that is, in the end of the world when they arise. For the Church possesses them at the end of this life in the sleep of peace, lying hid as it were in the deep, until the net shall come to the shore. And what was signified in the first fishing by the two ships in this place is figured by the 153, namely the elect of the two dispensations, the circumcision and the uncircumcision."
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They cast therefore, &c. Behold the reward and fruit of ready obedience, and that obedience to one unknown, and as it seemed, a stranger. But Christ had inwardly inclined their hearts to do this. This multitude of fishes mystically represents the multitude of the faithful which Peter and the Apostles afterwards caught by the net of evangelical preaching, and converted to Christ. So SS. Augustine, Gregory, Chrysostom, &c. Ver. 7. Therefore that disciple, &c. You will ask, how was it that John was the first to recognise Christ? Cyril attributes it to the keenness of his intellect. So does S. Chrysostom. Peter, he says, was the more fervent, but John had more sagacity, and therefore was the first to recognise Christ. But I reply that, whilst Peter was occupied in drawing up the net full of great fishes, John more carefully looked at Jesus, and Jesus first presented His appearance to S. John, because He most chiefly loved him, and because he was most pure. Wherefore S. Jerome rightly says (Epist. ad Pammach.), "First is John's virginity to recognise the virgin form of Christ. 'Blessed are the pure in heart, for they shall see God.'" Mystically: the more familiar and intimate any one is with God by prayer, the more does he perceive, penetrate, contemplate, and admire God, and the attributes of God. In fine, as John because of his virginity was dear to Christ, so also he himself wonderfully loves those who are chaste and virgins. Hear what the Abbot Adelred writes in his life of King Edward the Confessor. "S. Edward never denied the petition of any one who asked in the name of S. John, for him after the Prince of the Apostles he chiefly loved. Once it happened that in the absence of the chamberlain a certain foreigner importunately asked the king for alms in the name of S. John. So the king gave him a precious ring, because he had nothing else at hand. After this it happened that two Englishmen went to Jerusalem to worship the tomb of the Saviour. One day it came to pass that they missed the high road, and were wandering out of the way when the sun went down, and all was dark. Not knowing what to do, or whither to turn, a certain venerable old man appeared to them, and led them to the city. There they were hospitably entertained; a table was spread, and their weary limbs were refreshed with sleep. When the morning was come, as they went out of the city, the old man said to them, 'My brethren, doubt not that you will return to your own country in the greatest prosperity, for God will make your way prosperous. And for love of your king I will keep my eyes upon you in all the way by which ye go. I am John, the Apostle of Christ, who entertain the utmost love for your king because of the merit of his chastity. Take back to him this ring which he once gave me in the habit of a pilgrim. Tell him that the day of his departure draws nigh. Within six months I will visit him, that with me he may follow the Lamb whithersoever He goeth.' When he had said thus he disappeared." For this reason those who love virginity and purity are wont to ask S. John to be their patron, and to invoke his aid, especially when they are troubled with assaults of the flesh: and they experience his help. To give a single example out of many: S. Colette, a virgin of wonderful austerity and sanctity, the reformer of the Order of S. Clare, that she might keep her virginity spotless, chose S. John as her patron. And not in vain: for S. John appeared to her, and by a golden ring betrothed her as a virgin spouse to himself.
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When Simon Peter heard, &c., he girt, &c. Greek τὸν ε̉πενδύτην διεξώσατο, he put on his tunic over his clothes. Whence it is plain that he was not before wholly naked, but only, after the fashion of work-men, stripped of his outer garment.
And cast himself into the sea: either swimming, as Chrysostom and others think, or by wading through the sea, as Bede and Maldonatus say. For the shore was near. Peter being the more fervent, came to Christ more promptly than the others. It is improbable that Peter upon this occasion walked upon the waters. For this would have been rash, since Christ did not now bid him do it.
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Two hundred cubits: Mystically, Bede says, by the 200 cubits is expressed the twofold power of charity. For by love of God and our neighbour we draw nigh to Christ. Ver. 10. As soon as they were come to land, &c. Here was another miracle of Christ, that He for His disciples suddenly coming to Him cooked fish, and prepared a dinner. Cyril thinks that this fish had been speedily drawn from the depths of the sea. But Chrysostom thinks that it had been created out of nothing. With greater probability, Leontius and others say that Christ produced the fish, the coals, the fire, and the bread out of the atmosphere, or some other substance, as He did the loaves when He multiplied them. Christ did this to show (1.) that the great draught of fishes was His own work, and that it was He who had collected all those fishes at the right side of the ship. (2.) That He had no need of them for Himself, but had done it for the sake of His Apostles. Mystically, saith Bede, out of S. Augustine. The broiled fish is Christ in His Passion. He Himself (deigned to lie hid in the waters of our human nature. He willed to be taken with the hook of a death like ours. And He who was made a fish in His Humanity, became the Bread that feeds us by His Divinity. Ver. 11. Jesus saith... bring of the fish, &c. This He did that they all might perceive the multitude of the fish and the greatness of the miracle. Mystically, S. Augustine (Tract. 123) says, "The broiled fish is Christ in His Passion. He is the Bread which came down from heaven. With Him the Church is incorporated for the attainment of everlasting bliss, according as it is said, Bring of the fish which ye have taken, that all we who have this hope through that seven-fold number of disciples, by which the whole company of the faithful is figured, might know that we have a share in so great a sacrament, and are partakers of the same blessedness."
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Simon Peter went up, i.e., into the ship, &c. Peter is mentioned as the leader of the rest. For he could not have drawn the net laden with so many great fishes (to land) by himself. Though indeed S. Gregory and Rupertus think that he did do this alone, though not by his own strength, but by Divine assistance. And thereby Peter's Primacy is intimated. For he is the first to call his companions to fish. He first came to Christ. He was the first also to draw up the net, that it might be signified that all fishes, that is to say, all the faithful, ought to be drawn and ruled by Peter. John therefore was the more beloved, but Peter the more honoured by Christ, and by Him set over the rest. So subjects (spiritual) are now and again more holy than their rulers, but rulers are more exalted, and more eminent in authority than their subjects.
Fishes, an hundred and fifty and three: Why were there exactly one hundred and fifty-three? S. Jerome gives (in Ezek. xlvii. 9) the literal reason; because there are just that number of different kinds of fish. This is what he says, "Those who have written about animated nature say that there are an hundred and fifty-three kinds of fish. One of each of these kinds was caught by the Apostle, and more remained uncaught. For noble and ignoble, rich and poor, all sorts and conditions of men, are drawn out of the sea of this world to salvation." You must, however, understand the matter thus, that only the chief genera of fishes are included in this number, for, speaking strictly, there are many more kinds. Therefore by this number, or symbol, Christ signified that all nations were to be gathered up into the net of the Church, whose head and prince is Peter, and his successors, the Roman Pontiffs. Symbolically, Cyril says the number one hundred signifies the fulness of the Gentiles which was about to enter into the net of Peter and the Church: the fifty signifies the smaller number of the Jews, who would be saved: the three represents the mystery of the Blessed Trinity, by the faith and worship of Whom both Jews and Gentiles are gathered together and saved. But S. Augustine (Tract. 122) says, "This number is made up of three times fifty plus three, because of the mystery of the Trinity. The fiftieth was the year of jubilee in which all the people rested from all their labours. The year of jubilee represented the state of Gospel grace. More particularly and plainly Rupertus and Maldonatus explain thus. By those three numbers is signified the three-fold race of men who are saved. The hundred denotes those who are married, 'for these are the most numerous. The fifty denotes the widows and the continent, for these are fewer in number. The three denotes virgins, the fewest of all.
And although there were so many, &c. Chrysostom says that in this miracle three miracles were included, by which Christ proved His resurrection and omnipotence. The first was in the taking of the fish. The second, in the production of His own fish, the bread, and the burning coals. The third, in the integrity of the net, which signifies the unity and integrity of the Church, which cannot be broken, or rent by any schism. For they who make a schism separate themselves ipso facto from the Church, and consequently leave the Church to its own unity and integrity.
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Jesus saith unto them, Come and dine. It is probable that some of the fish which the Apostles caught were placed by Christ's command upon the red-hot coals, when He said, Bring of the fish which ye have now caught. Observe also that it is probable that Christ upon this occasion dined with His disciples, a thing which He had been accustomed to do, in order to confirm the truth of His resurrection. Anagogically, S. Cyril says, In like manner after the labours of this life, by which we fish souls for God, Christ will prepare a heavenly dinner, in which we shall eternally feast with Him in Divine delights, according as it is written, That ye may eat and drink at My table in My kingdom (Luk 22:30).
And none of them that sat at meat: Gr. μαθητων, i.e., of His disciples. Whence Jansen thinks we ought to read discumbentium, those who sat at meat: but the Roman copies read discum., which seems more suitable to the context.
Durst ask Him, &c. Because, as Chrysostom observes (Hom. 86), Christ was not, as yet, presenting Himself to them in His own proper appearance and form, but in one more august, from which they were hesitating whether it were really Jesus Himself, and were wishing to ask Him, Who art Thou? Yet from His features, from what He did and said, they recognised that it was Jesus Himself, so that at length they could no longer doubt. Wherefore, partly from reverence for Christ, and partly from the confidence of their recognition, they dared not to ask Him. Less happily, S. Augustine interprets the expression to ask by to doubt. For these differ as effect and cause. Ver. 13. And Jesus came and took bread, &c. That is, when the disciples by the command of Jesus had sat down at the table, He also came, and sat down with them. Ver. 14. This is now the third time, &c. That is to say, reckoning those appearances which took place when several of the Apostles were present, for of such only S. John here makes mention. For of such this was the third. Otherwise, if we enumerate all the other appearances of which the other Evangelists make mention, this was the seventh in order, as I have shown on Matt. xxviii. 10, where I have enumerated them all in order. Ver. 15. When therefore they had dined, Jesus saith to Simon Peter "Simon, son of Jonas, lovest thou Me more than these?" When Christ was about to go away into heaven, He here appoints Peter His vicar upon earth, and creates him Chief Pontiff, that the one church might be ruled by one shepherd. Christ had promised the same thing to Peter Matt. xvi. 18 but in this place He confers the gift, and constitutes him prince and ruler of the whole Church, lest any one, on account of Peter's threefold denial, should say that Christ had changed His decree concerning him. So Cyril. Mystically, Alcuin here says the Hebrew Simon means obedient. John is grace. Peter is thus spoken of as obeying the grace of God; because, indeed, he embraces Him with a burning love the effect, not of human merit, but of a Divine gift.
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Lovest thou Me more than these? First, because this office of feeding and ruling all the faithful which I design to confer upon thee demands the very greatest love of Christ and of the faithful. "Love," says S. Augustine, "is asked, and labour is commanded, because where love is there is no labour." Secondly, that Christ may show how greatly He loved His sheep, forasmuch as He was unwilling to entrust them to any but to one who loved Himself, and consequently His sheep, with a supreme love. Thus S. Chrysostom, Hom. 87, "That which especially gains for us the divine favour is the care of our neighbour. Now the Lord, passing over the others, speaks to Peter concerning such things, for he was the chief of the Apostles, and the mouth of the disciples, and the head of the college. Whence also He commits to him precedence over his brethren, as much as to say, The life which thou saidst thou wouldst lay down for Me, this give for My sheep. Thirdly, because Peter, a little before, had thrice denied Christ, and this triple denial had been forgiven him on his repentance by Christ; hence He rightly demands greater love from him on whom He had bestowed greater indulgence. "For to whom little is forgiven, the same loveth little:" Luk 7:47. So Cyril. Moreover, Jesus asks, though He knew that Peter loved Him more than they all, says S. Augustine, for although John loved Jesus more tenderly, yet Peter loved Him with a stronger and more ardent love, as is plain from all his deeds and words about Jesus. Thus parents love their little children with a tender love, but those who are youths, or grown up, with a stronger and more solid love; whence also they give greater gifts to them than to the little ones. Listen to S. Augustine (Serm. on the Passion): "When the Lord died, Peter feared and denied; the risen Lord rekindled his love, drove away his fear. He denied fearing to die when the Lord had risen again why should he fear? Since in Him he found death had died."
He saith unto Him, Yea, Lord, Thou knowest that I love Thee. "Hence it is plain," says S. Augustine, "' amo ' and ' diligo ' here signify the same thing, although in Latin amo means more than diligo. Peter does not dare to say, I love Thee more than the others do, but I love Thee; both because he did not know the hearts of the others secondly, because his fall had made him more modest and cautious. For he had put himself before the others when he said, I Lord, although all should be offended in Thee, yet will I never be offended,' and yet a little afterwards he fell more shamefully than the others, and denied Christ, which they did not. He saith unto him, 'Feed My lambs.' Feed, like as a shepherd feeds sheep by leading them to pasture, and by feeding them, rules and guides them that they may not stray from the flock, nor approach noxious pastures, nor be seized by the wolf. Hence to feed in Scripture signifies to rule, and kings are called shepherds, because, if they would rightly rule their subjects, they ought to do what shepherds do when they feed their sheep. Whence Psa 23:1 where the Vulgate has 'the Lord rules me,' the Hebrew is 'Adonai roi,' i.e., the Lord is my shepherd, or feedeth me. Wherefore it goes on, 'He maketh me to lie down in green pastures.' Thus David, from a keeper of sheep, was made by God a king of men to feed, i.e., to rule, Jacob His servant, and Israel His inheritance. (Psa 78:71.) Thus Cyrus is called a shepherd, i.e. a prince and king appointed by God Isa 44:28 that saith of Cyrus, 'He is my shepherd.' And Psa 2:9, 'Thou shalt rule them with a rod of iron.' Hebrew Tirem, i.e. thou shalt feed them. And generally speaking, the Hebrew raa, the Greek ποίμαινω, and the Latin pasco, signify 'to rule,' as may be seen from Mic 5:2; Act 20:28; Rev 2:7, and Rev 12:5, Rev 19:15. Thus Homer calls the Grecian king Agamemnon ποίμενα λαω̃ν a shepherd of the people."
My lambs. Christ, as the first Shepherd of the sheep, calls here His faithful people at one time sheep, at another, more tenderly, lambs. And that Firstly, because of the newness of their life, for being regenerate by Baptism they are made as it were young lambs of God. Secondly, because of their lamblike innocence, which by baptism they have obtained, and also on account of their following Christ, who was called by John the Baptist, "the Lamb of God who taketh away the sins of the world." Therefore the word sheep signifies that Christ is the Shepherd of Christians; the word lambs signifies that Christ is their Father, yea indeed their Mother, forasmuch as they are those whom He hath by baptism begotten unto God, and adopted as His own children. Jansen says lambs and sheep, are the same. Whence the Æthiopic version, instead of lambs, has sheep, repeating sheep thrice. Theophylact adds that they are called lambs in order that the very name might indicate those recently converted, and who were tenderer in the faith, of whom there was about to be a great multitude, when the Apostles began to preach. And because these would require greater care, and must be brought up and nourished with greater labour, therefore the Lord saith twice (according to the Vulgate), "feed My lambs," that by this repetition He might show that He wished Peter to bestow the very greatest care upon them: but those who were stronger in the faith He calls sheep. Again, by lambs He understands simple, faithful souls; by sheep teachers, pastors, bishops, and apostles, who are, as it were, mothers of the faithful. Thus Bellarmine. From this place then it is plain that S. Peter and his successor, the Roman Pontiff, is the head and prince of the Church, and that all the faithful, even bishops, patriarchs, and apostles, are subject to him, and ought by him to be fed and ruled. We gather this, first because Christ here interrogates Peter only, and this thrice, as the chief and mouth of the Apostles. So SS. Chrysostom, Theophylact, Euthymius. Moreover Christ here tacitly signifies that Peter loved Him more than the other Apostles, and therefore that he was worthy to succeed Him in the love and care of the flock that is, of the Church and the faithful. For that power which is not founded upon love comes to naught. Secondly this is plain from the word feed, i.e., rule, as I have shown, and from the terms lambs and sheep, for by these words Christ signifies all the members of the Church as it were subject to Himself, the chief Shepherd, for He excepts no one. They therefore who are the sheep of Christ, are likewise the sheep of Peter, for Christ here commits them to him, to be fed and ruled. They therefore who are not Peter's sheep namely, heretics neither are they the sheep of Christ. So all the other Apostles, forasmuch as they were Christ's sheep, so likewise are they also Peter's sheep. From whence it was Peter's right to direct them, to compose their differences, and to govern them in all things. For Christ instituted the most excellent government in His Church, that is the monarchic, both that there might be one Church, and that occasions of schism might be cut off, as S. Cyprian teaches in his book on the unity of the Church. "The primacy," he says, "is given to Peter, to show that there is one Church of Christ and one chief See;" and S. Jerome says, "Among twelve, one is chosen, that unity might be preserved." Hear also S. Leontius (Ser. 3, de Assum.): "From the whole world, one Peter is chosen, who is set over the Church, called out of all nations, and over all the Apostles, and all the Fathers of the Church, that although there be in the people of God many priests and many pastors, still Peter may rightly rule all whom Christ also rules in the chief place. A great and wonderful association in His own power, beloved brethren, the Divine condescension gave to this man, and if He wished that anything should be common with him to the other princes of the church, He only gave through him that which He denied not to the rest." Hear likewise S. Bernard (L. 3, de Consid. toPope Eugen: towards the end): "They," i.e., bishops, "have each their own flocks assigned to them, to thee all have been entrusted, one shepherd for one flock; nor art thou only the one shepherd of all the sheep, but of all the shepherds. Do you ask how I prove this? from the word of the Lord: for to whom were absolutely and without distinction all the sheep I say not merely of Bishops, but of Apostles, committed? 'If thou lovest Me, O Peter, feed My sheep;' which? the people of this or that city or region or kingdom? ' My sheep,' He saith: to what man is it not plain that He did not indicate some only, but assigned all? Nothing is excepted where no distinction is made;" and (III. Cap. Solit. De Major. et Obed.) he says, "Now to us the sheep of Christ were committed through Blessed Peter, as the Lord saith, 'Feed my sheep,' making no distinction between these sheep and others, that He might show that that sheep-fold which did not recognise Peter and his successors as pastors and masters, did not belong to Him." See what has been said on S. Matt. xvi.; see also Bellarmine, who teaches that Christ, by this precept which He gave to Peter, saying, "Feed My sheep," at the same time founded the Popedom as the Ecclesiastical Head, and gave it to S. Peter and his successors the Bishops of Rome. In chap. xiv. de Pont., he proves that these words were spoken by Christ to Peter only. In chap. xv. he proves that the word feed signifies government and power of ruling. In chap. xvi. that sheep signify all the faithful, even the Apostles, and the whole Church: all which things Calvin, Luther, and the heretics deny. From this passage theologians generally, and especially Suarez on Indulgences, show that the power of granting Indulgences was given by Christ to Peter and the Pontiffs who succeed him. For under th t word feed is included every act of jurisdiction which may pertain to shutting or opening the kingdom of heaven, that so the gift may be equal to the promise; but the remission of penalties by means of Indulgences is one of the acts by which the kingdom of heaven is opened; it therefore is also comprehended under the general charge of feeding the sheep of Christ. Ver. 16. He saith to him the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. Hear S. Chrysostom: "Again he dreads the former things, lest perchance, thinking himself to love, he should be corrected if he did not love, like as before he was corrected for thinking himself strong, and therefore he takes refuge in Christ Himself."
He saith unto him the second time, Feed My lambs. Thus the Arabic has it. But the Greek and Syriac instead of lambs have sheep, but it is very probable that the Vulgate, together with the Arabic, read the Greek πζοβατία inserting iota, i.e., little sheep, or lambs: because the shepherd's chief care must be for them; and therefore Christ repeats and doubles His injunction concerning them. As S. Augustine says, "Let it be love's office to feed the Lord's flock, like as it was the mark of fear to deny the Shepherd." Hence S. Gregory (1 Part. Pastor. c. v.) says, "He who is strong in virtue and refuses to feed the flock of God is proved not to love his Pastor." Ver. 17. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time lovest thou Me, and he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. He saith unto him, Feed My sheep (Syriac, My lambs). Why does Christ thrice ask Peter if he loved Him, and thrice repeat, Feed My sheep ? I answer, the first reason is, that Peter, by a triple and constant profession, of his singular love, might expiate and change his three-fold denial of Christ. So Cyril, Leontius, Theophylact, Bede, and S. Augustine, which last thus writes (Tract. 123): "For a threefold denial a threefold confession is rendered, that the tongue might not seem to serve love less than fear, and that impending death might not seem to elicit more speech than Present Life. Let it be the office of love to feed the Lord's flock, if it was the mark of fear to deny the Shepherd. If any feed Christ's sheep with this disposition, that they wish them to be their own sheep rather than His, they are proved to love not Christ but themselves, either from the desire of boasting, or ruling, or acquiring, not from the love of obeying, and helping, and pleasing God. Against such, therefore, the Word of Christ, many times enjoined, gives warning, and of them the Apostle complains that they seek their own, not the things which be of Jesus Christ. For to say, 'If thou lovest Me, feed My sheep,' what else is it but to say, If thou lovest Me, do not study to feed thyself, but My sheep; feed them as Mine, not as thine: seek My glory in them, not thine: My dominion, not thine own?" From hence let bishops learn to examine suspended priests and others a second and third time, concerning their amendment, that they may be safe in restoring them to their office. The second cause is that Christ might show what a value He set upon His sheep, and how in the day of judgment He will examine bishops and pastors as to their care for, but especially as to their love for, the sheep. Wherefore S. Bernard (Ser. 18 in Cant.) inveighs against those who, though having little love, are ambitious of being set over others, and so lose themselves and others; or if they save those under them, lose themselves. "Thou, brother," he says, "whose salvation is not yet strong, who as yet hast not love, or that so weak and like a reed as to yield to every blast, believe every spirit, be carried about with every wind of doctrine, thou, I say, who hast such an opinion of thine own self in what pertains to thine own self, by what madness, I ask, art thou ambitious to have the care of others, or even acquiesce in having it?" Thirdly that He may show that pastors ought to feed their sheep, as it were, in a threefold manner viz., by the word of truth, by example of life, and by temporal assistance (see S. Greg.). And S. Bernard (Ser. 2 on the Resurr.) says, that feed was repeated by Christ thrice, in order that a pastor may feed his sheep by mind, by tongue, and by hand. " Feed," he says, "by mind, feed by mouth, feed by works. Feed by mental prayer, by verbal exhortation, by showing example." The same (Ep. 210) says, " Feed by word, feed by example, feed by the fruit of holy prayers." Hence that wonderful love and zeal for souls in S. Peter, as well as in S. John, who in his Gospel, and his Epistles, everywhere breathes love and Divine fire. A memorable instance of this was that young man who had been converted by S. John and committed to a certain bishop by whom he had been neglected, and so had become a chief of robbers, whom S. John, when an old man, brought back to repentance and a holy life. Eusebius (L. 3, Hist. c. 23) gives a full account of this matter from Clemens Alexandrinus. Also S. Chrysostom (Eph 5, to Theodorus, a lapsed person).
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Peter was grieved because from the thrice-repeated question it seemed to him as if his love for Christ were suspected, or verily he was afraid that he had no part in the Passion; and like as he then denied, so now also he did not love Christ. So S. Chrysostom, &c. Whence the Lord consoles him in his grief, and says that Peter, from the love and example of Christ, should, like a true shepherd, be crucified for the sheep.
Feed My sheep, as Mine, not as thine; seek My glory in them, not thine; My profit, not thine. Hear S. Augustine: "Let us not therefore love ourselves but Him, and in feeding His sheep let us seek the things of Christ, not our own: he who loves himself, not God, does not really love himself; for he who is not able to live by himself, dies by loving himself: when He is loved from whom is life, by not loving himself a man the more loves himself, forasmuch as he loveth not himself in order that he may love Him by whom he liveth." Such a shepherd was S. Paul, the colleague of S. Peter, who said, "for I could wish that I myself were accursed from Christ for my brethren, my kinsmen, according to the flesh" (Rom 9:3). Where S. Chrysostom says, "Broader than any sea, more vehement than any flame was this love, and no speech can worthily express it." In the first place, this I myself is emphatic. What does this I myself mean? Says S. Chrysostom, 'It is I who have been made a teacher of all, I who have collected offices and merits infinite, I who expect infinite crowns." And then some remarks intervening, he thus explains S. Paul's wish of anathema: "Willingly would I lose the kingdom of heaven, and be cut off from the hidden glory, considering that it would afford me the highest, consolation if only I might no more hear Him reviled, with love of Whom I so greatly burn." Ver. 18. Verily, verily, I say unto thee, when thou wast young, &c., whither thou wouldst not, i.e., by thy natural will of sense, or feeling. For by the rational will Peter desired this above all things. S. Chrysostom says, Christ predicts his martyrdom, showing him in what way and how much he ought to love Christ and His sheep, even unto His cross.
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When thou wast young: by this is shown, says S. Chrysostom, that Peter was neither a young, nor an old, but a perfect man. For such a one it behoved the Pontiff and prince of the Apostles to be, that his age might win him authority, and yet be apt and strong for apostolic labours. The meaning is, When thou wast young, and hadst bodily strength, thou wast free, and didst rise from thy couch, and clothedst thyself, and walkedst at thine own pleasure whither thou wouldest; but when thou shalt be old, at the time when men seek rest and ease, thou shalt by no means rest, but shalt have harder labours. For they shall bind thee, and bring thee to the cross, where thou shalt stretch forth thy hands, i.e., shalt be crucified. Less correctly, therefore, Lyra explains shall gird thee to mean, 'Another shall bind thee with cords, not nail thee, to the cross. For the words, shall gird, refer not to the cross, but, as the Arabic and Syriac translate, to the loins of Peter, and to his hands and feet. Another, i.e. a lictor or a hangman, shall bind thy loins and thine arms, and carry thee as a criminal to the cross. Besides, S. Peter was not fastened to the cross with cords but with nails, as S. Chrysostom says expressly (Hom. in Princ. Apost.), "Rejoice, O Peter, who hast enjoyed the wood of the cross, and who wouldst not be crucified upright after the example of thy Master, but with thy head downwards, as it were ready for thy journey from earth to heaven. O blessed nails, which passed through those most holy limbs." Admirably says S. Augustine, "That denier and lover, puffed up by presumption, cast down by denial, purified by tears, approved by confession, crowned by enduring, found such an end, that he died for perfect love of Christ's name, with Whom in his perverse precipitance he had promised to die. Made strong by His resurrection, he does what in his weakness he had rashly promised. And now he fears not the destruction of this life, because the Lord having arisen, had shown him the pattern of another life." Ver. 19. This He spake, signifying, &c. Peter therefore by his death upon the cross glorified God, and so his death was not shameful, as Nero and the Romans thought, but was for the honour and glory both of God and Peter. The first reason was because Peter was crucified for the truth of the Faith. And this was glorious. 2. He glorified God, because for God and His Son Jesus Christ, whom he preached, he suffered crucifixion. But what is more glorious than to die for God? 3. Because in the death of the cross he was like Christ, so that as he was like Him in his life and pontificate, he might also be like Him in his cross and death. As S. Chrysostom observes, Christ does not say, thou shalt die, but thou shalt glorify, because to suffer for Christ is honour and glory. Hence the martyrdom of the cross is more honourable than other kinds of martyrdom, for which reason it was desired by many who were crucified. S. Maximus (Serm. 1, de Natal. Apost.) says, "Such was Peter, who when as a disciple of Christ he was brought to the cross, asked that he might be crucified upside down. He feared not the suffering, but he shrunk from equality with the Lord's cross, manifesting unto all men the power of his marvellous humility, and preserving amidst his torments the discipline of the mystery (of the cross)." 4. Because Peter, dying upon the cross for Christ, has from Him obtained great glory, as well in heaven as upon earth where he glorified God, who was, as it were, the origin and author of his glory. Hence the faithful throughout the world, even kings and princes, flock to Rome, that they may visit and venerate the place of Peter's crucifixion and burial, and his basilica in the Vatican, which is the wonder of the world. As S. Augustine says (Serm. 28, de Sanct.), "Now at the memory of the Fisherman the emperor bends his knees; there sparkle the gems of his diadem, where shine the benefits of the Fisherman." And S. Chrysostom says, "Even kings and governors, leaving all things, run to the sepulchres of the Fisherman and the Tent-maker. And at Constantinople our princes deem it a great favour if their bodies may be buried, not near the Apostles, but outside the porches (of their churches). And kings become the doorkeepers of fishermen. Morally, learn from hence to glory with SS. Peter and Paul in the cross of our Lord Jesus Christ, and to congratulate thyself when Christ makes thee a partaker of it, and sends thee some little portion of His cross, whether by sickness, or persecution, or reproach, or by any other affliction. For by no other thing is God more glorified than by martyrdom and the cross, if they be borne patiently and joyfully. The cross therefore is the honour and glory of Christ and Christians, not their shame and disgrace.
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And when He had thus said, &c. Observe, with Cyril, Chrysostom, Maldonatus, and others, that Christ here by His action signified to Peter the same thing which He had spoken in word. He therefore rising, and going from the place to the dinner, invites Peter to follow Him, going before him on foot, and to signify that he was to follow Him as his lawfully appointed Vicar, in those things which He had already said to him, namely, in the pastoral care of His sheep, and the punishment of the cross. Therefore He saith to him, Follow Me, (1.) As in going, so also by succeeding Me in the government of the Church. Be thou therefore My successor as the Pastor and Ruler of My whole Church. 2. Follow Me, that as I have gone before thee to the cross, so do thou follow Me to the same. And let not the cross seem to thee too hard to undergo for Me, for I first endured it for thee. For thee and for the rest of the faithful I went before to it, and smoothed the way. For it behoves thee to follow Me, as well in thy life and pastoral office, as in death and the cross, that thou shouldest lay down thy life for the sheep, and be a guide to the rest of the faithful to the cross and martyrdom. Whence the Gloss says, "if the Shepherd has been sacrificed as a sheep, let not those who from sheep have become shepherds fear to be sacrificed." Hence when Peter was shut up in the Mamertine prison at Rome, the Christians were persuading him, and by their entreaties almost compelling him, to flee. To please them he did so. But outside the gate, which is now called the gate of S. Sebastian, Christ met him. Peter asked Him, Lord, whither goest Thou? The Lord answered him, I am going to Rome to be crucified a second time. Peter understood that Christ willed to be crucified, not in His own person, but in the person of Peter, His Vicar. Therefore he immediately returned to prison, and shortly afterwards underwent the death of the cross. The place where Christ thus met and conversed with Peter is still to be seen just outside Rome. It is adorned with a chapel, and is religiously visited, and is commonly known as Domine, quo vadis ? 3. Follow Me, in the pastoral care, that thou mayest feed the faithful both by word and example, and especially by super-abounding charity. Listen to Theophylact: in that He saith, Follow Me, He made him the Prelate of all the faithful. Lastly, He manifested His affection towards him. For we wish those who are more strictly bound to us to follow us. Admirably saith S. Irenæus, "To follow the Saviour is to partake of salvation: to follow, the light is to partake of light, now they who are in the light do not themselves illuminate the light, but are enlightened by it."
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Vers. 20, 21. Peter, turning, saw that disciple, &c. Peter, in obedience to Christ, was beginning to follow Him, presently John also, and the rest of his companions followed. Peter then, being anxious about John and his companions, turned and looked back. Seeing them following, he omitted mention of the rest, and asked Christ what was to become of John, whether, namely, John was to follow Christ in the same way as himself, and to die upon a cross. Peter asked this, both because he l ved John above the rest, and also because he knew that Christ loved him above the rest, and that he had reclined upon His breast at supper. He wondered that Christ should pass over this very dearly beloved John; and so he calls him to His remembrance. As though he said, "What will be the fate of Thy well-beloved John? Surely, as Thou didst prefer him to me at the supper, Thou mightest now rightly prefer him in the pastoral office, and subject me to him as a pastor. But since it has seemed good to Thee to do otherwise, at least I would desire to know what is to he the history of his life and death." Finally, the question was asked, because Peter here pays back, as it were, to John, the question which John at his instigation had asked at the last supper, when he asked Jesus who should betray Him? Peter asked Jesus concerning John, thinking that John desired to know what was to be his future lot, and yet did not dare to ask Christ. Listen to S. Chrysostom. "Because the Lord had foretold him great things, and had committed, the whole world to him, and prophesied his martyrdom, and testified larger love, desiring also to receive John as his partner, he said, But this man, what (of him)? For Peter dearly loved John, and thinking that he wished to ask a question concerning himself, but did not dare, he undertook to ask for him." From hence let prelates learn not to follow their own affections, not indulge their love, but to follow reason in all things, and to appoint such pastors only as they deem most meet for the pastoral office. Even so here Christ did not appoint John, although he was His most dearly beloved kinsman, to be His Vicar, and successor, and the Pontiff of the Church, but Peter.
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Ver. 22. Jesus saith unto him, So I will him to tarry till I come, what to thee ? There is a threefold reading here. The first, the Greek, and from it the Syriac, Arabic and Ethiopic versions, If I will him to tarry. The second is, S. Jerome's (lib. 2, cent. Jovin) and others, If so. The third is the Latin, and especially the Roman, codices, So I will him to tarry. This is the reading of S. Augustine, Bede, Rupert, the Gloss, S. Thomas, Lyra, and others. George Trapezuntius endeavours, although a Greek, to defend this reading by many arguments. Cardinal Bessarion refutes him, and defends the first reading. It is in favour of the first reading that the Latin si is easily changed into sic. But the Greek ε̉ὰν, could not easily be transformed into οϋτως. Again, the first reading gives a plain sense: thus, "If I will that John should remain in life, and not be crucified as I will thee to be, what is it to thee? Follow Me, and leave John to My care." For Christ wishes only to repress Peter's curiosity, that, intent upon himself alone, he should leave the care of John to Christ. So S. Cyril, &c. The arguments in favour of the third reading are, 1. That the Roman edition, corrected by order of the Pope, as well as many MSS. and Latin interpreters, have it. 2. That according to it Christ gives more satisfaction to Peter's question. 3. That from it the disciples would more readily take up the opinion about John, that he was not to die. 4. Because Trapezuntius, who was an excellent Greek scholar, shows that the Greek particle ε̉ὰν and the Latin si have this force, that joined with the indicative mood they way be taken affirmatively, but with the subjunctive mood, hypothetically. For it is one thing to say, if I love thee, I do not injure thee: but another to say, if I loved thee, I will not injure thee. In the first proposition love is affirmed: in the second not, but the matter is put doubtfully. Since therefore the Evangelist here uses the indicative mood, the proposition is affirmative. Moreover, says Trapezuntius, the Fathers in this place translated sic, so, instead of si, if, lest persons but slenderly acquainted with the Greek and Latin tongues should misunderstand the meaning of si, because of its double force. The Latin si, if, therefore, both here and in some other places, is affirmative, not doubtful. Thus Virgil (Æn. vi.) says, If the fates call (vocant) thee, that is, when the fates call thee. And in the same book, If Orpheus could (potuit) call back the manes of his wife, he affirms that he could. Observe from the words, So I will him to tarry till I come, many have thought that John is not dead, but will come with Elias and Enoch to contend with Antichrist. Indeed the angel seems to assert this in the Apocalypse, saying to John, "Thou must prophesy again before the Gentiles." (Rev 10:2.) So thought Hippolytus (Tract. de Consummat. Sæculi), Dorotheus, and Metaphrastes (Life of S. John), Damascene (Orat. de Trans.). The latter supports his opinion by Luke ix. 27: "There be some standing here which shall not taste of death until they see the kingdom of God." So, too, S. Ambrose understands the passage (lib. vii. in Luc.) Theophylact, Salmeron, and Barradi are all inclined to take the same view. Others, again, whom S. Augustine refutes, think that S. John is alive within the tomb, because the earth above his sepulchre is said to quiver; and think that this is occasioned by S. John's breathing. But I say it is far more like the truth, and to myself a matter of certainty, that S. John died a natural death. This is the general tradition of the Fathers, as Irenæus, Tertullian, Eusebius, SS. Jerome, Augustine and Chrysostom, S. Ambrose, Bede and others. From whom Baronius gathers that S. John died A.D. 101, in the ninth year of Pope Clement, the second year of Trajan's reign, sixty-eight from Christ's crucifixion, and of his age the ninety-third. I say he died at Ephesus, and was buried near that city, and was succeeded in the bishopric of Ephesus by Onesimus, the disciple of S. Paul. The tradition of the Church which celebrates the Feast of S. John as departed this life, and as now reigning with Christ in heaven, confirms this. For this is the lot of none except after death. Gregory of Tours (Hist. Franc. lib. i. c. 26) describes the way in which S. John died. "John the Evangelist, an old man and full of days, laid himself down in his tomb." And in his first book on the glory of the Martyrs he says, "John went down alive into the tomb, and commanded it to be covered with earth. Now from his sepulchre there is an abundant supply of manna like fine meal, from which the blessed relics are carried all over the world, and afford healing to the sick." Peter Damian says in his second Sermon on S. John, "Who is there whom the marvellous strangeness of this happy migration does not move? Who does not wonder at the glory of this most happy consummation? For he who lived marvellously died also marvellously. And forasmuch as he did not lead the common life of men, he passed not hence by a common death. For as histories relate, he ordered a square chamber to be constructed in the church, and by and by descended into it. Then stretching forth his hands, he remained a long while in prayer, and so passed to eternity. In a short space so great a light shone upon him from heaven, that no one could bear to look at it. After that the chamber was found to contain only manna, which, as is said, it continues to produce abundantly until this very day. For so it seemed good that the disciple who was so dear to the Author of life should depart out of this world, and that he should be a stranger to the pangs of death who had been a stranger to the corruption of the flesh." Nicephorus adds that the body of S. John, like that of the Blessed Virgin, was not found in his sepulchre, but that it rose again, and was raised by Christ to heaven. S. Ambrose makes mention of this opinion (Ser. 20. in PS. cxviii.) S. Thomas also, and B. Peter Damian held this as a pious opinion. Nevertheless it has no sure foundation either in Scripture, or in the tradition of the Ancients. Indeed it is opposed to the fact that in the Council of Ephesus the relics of the martyrs, and especially of S. John, were ordered to be collected. And Pope Celestine, in his epistle to the Council of Ephesus, says, "Before all things ye ought especially to consider, and again and again call to mind (these things), you, to whom John the Apostle preached, whose relics present with you ye honour." If then the relics of S. John were at Ephesus, he cannot yet have risen again, unless any one should maintain that they were the relics, not of his body, but of his clothes, his books, &c., or possibly of his hair and beard. Be this as it may, it is not possible at the present time to find any other relics of the body of S. John. You will ask, how is it that S. John is called by the Fathers and the Church a martyr, if he died a natural death? I reply, with S. Jerome, that S. John was a martyr because he was thrown into a caldron of boiling oil at Rome before the Latin Gate by the Emperor Domitian on account of his preaching Christ, as Tertullian testifies (de Præscrip. c. 36). The most ancient testimony of the Roman Church confirms this. In memory thereof a church has been erected on the site, and the Church has appointed a yearly commemoration of the same on the 6th of May. For although S. John did not then die, but came out of the caldron unhurt, yet because he willingly offered himself to such a cruel death for the sake of Christ, and because that boiling oil would naturally and necessarily have produced death, unless he had been miraculously preserved unhurt, therefore S. John was truly a martyr, and is rightly called a martyr. Moreover, this present passage, as well as S. Luk 9:27, and Rev 10:11, as I there show, do not favour a contrary opinion. For the meaning is, (1.) "I wish thee, O Peter, to follow Me by the cross, but John I will to remain so (sic), i.e., without the cross, or a violent death, until I come, that having died by a natural death I should take him to Myself in heaven." So S. Augustine, Bede, &c. (2.) It may mean, "I will John to abide in life until I come to the public destruction of Jerusalem. Until I come, by means of Titus and the Romans, to avenge the death of Myself as Messiah by the destruction of the whole Jewish nation. For S. Peter and the rest of the Apostles were put to death before the destruction of Jerusalem. S. John alone of the Apostles survived it. So those two brethren, James and John, were the beginning and the end of the Apostolic martyrdoms. So Theophylact and others. Some add with Theophylact that S. John remained in Judea until its destruction, and that it was that which was meant by Christ. Christ willed S. John to survive for so long a time for four reasons. The first was that John might be a foundation and pillar of the Church against the already nascent heretics, and that he might testify to all that the words and deeds of Christ which were written by the other Evangelists, as well as by himself in this Gospel, are most true, yea, that he saw them with his eyes, and heard them with his ears. 2d. That this his longevity might stand in the place of martyrdom, for John greatly desired to die, that he might enjoy Christ, saying as he did at the end of the Apocalypse, Come, Lord Jesus. 3d. That when the destruction of Judea was at hand he might warn the Christians to depart out of it. 4th. That he might testify to all that the destruction of the Jews was caused by their having put Christ to death, and that it had been foretold by Christ, and that he might by this strengthen believers in the faith of Christ and convert the unbelieving Jews. Lastly, whether you read if, or so, the meaning will be the same if si be understood. Wherefore some read si sic (if so), as if Christ said, "Granted that I wish John to remain, what is it to thee?" Moreover, S. Cæsarius, the brother of S. Gregory Nazianzen, (Dial. 5), gives this fresh interpretation, "I wish John to remain here by the sea of Galilee," but this seems too literal and frigid. Anagogically, the contemplative and beatific and triumphant life in heaven is here represented in St. John, and the active and militant life on earth in S. Peter. Listen to S. Augustine (Tract. 124) "Why did the Lord love John the most when Peter loved the Lord the most? By so much I understand he is better who most loves Christ, but he is happier whom Christ most loves. I think then that two modes of life are here signified, one which is in faith by the Apostle Peter, on account of the primacy of his apostleship; and therefore it is said to him, Follow Me, by imitation, viz., in bearing temporal ills. But the other life, which is in hope, by S. John, concerning whom it is said, So I will him to tarry till I come, when, that is, I am about to give him everlasting blessings. Let perfect action follow Me, being made strong by the example of my Passion: but let contemplation remain in an inchoate condition, i.e., let it look for perfection when I come." Both are more briefly stated in the Gloss: "That one should love most is for mercy to be made manifest, and justice hidden. Here two modes of life are commended to the Church. For the government of the storm-tossed Church the keys are given, for binding and loosing sins. For the sake of that quiet rest upon the bosom of Jesus a man lies down where he may drink of truth. And because John is a virgin, he is a type of that life to come, where they neither marry nor are given in marriage." Tropologically, virginity, and the incorruption of virgins, integrity, and immortality, as they seem always to remain in the same state living and flourishing, are here represented, since S. John continued a very long time. For chaste souls imitate the holiness and purity of God. Hence they are made like unto God, and are beloved by Him. For this cause the Blessed Peter Damian calls S. John an organ of the Divine mysteries, a ray of heaven, a celestial eagle.
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Wherefore that saying went abroad, &c. namely, that S. John would not die, but would remain alive until Christ should come at the day of judgment, and then carry him alive with Him to heaven. And no marvel, for, as I have said a little above, many of the Fathers thought the same. Ver. 23. Yet Jesus said not, &c. This is the correction. John corrects the mistaken opinion of the disciples concerning himself, that he should not die. Whence it may be gathered that the meaning of Christ's words was different, and that John really died, as I have shown upon verse 22. Ver. 24. This is that disciple, &c., viz. John, who for the sake of modesty speaks of himself in the third person. As though he said, "This is not the testimony of myself alone, but I, and all who have been conversant with Christ, all who have been their hearers and disciples, know that this disciple testifies and writes the truth. For at that time there were but few survivors of those who had conversed with Christ, but many survived who had beard the same things from them. For John wrote this Gospel against Cerinthus, Meander, Ebion, and other rising heretics, who denied that Christ was God, and therefore detracted from His preaching and Gospel, as though it were false and feigned.
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There are also many other things, &c. After the words the world itself, the Syriac version adds, as I think. First, S. Augustine, Bede, S. Thomas, and others explain the words, the world itself could not contain the books, not of local space, but of the capacity of readers. As it were, "The whole world could not receive, i.e. could not understand, could not penetrate the mysteries of the doctrine and life of Christ, because they are too profound and Divine." But in this sense who is able to contain, in the sense of thoroughly penetrating, one single sentence of Christ concerning the mysteries of the Holy Trinity, the Incarnation, the Eucharist, &c.? S. Jerome and others interpret capere by to receive by faith, to believe this. As it were, "If so many, and such unheard-of, and stupendous miracles of Christ were related, worldly men could not bear them, but would think either that the eyes of men were deluded by magic arts, or else that all were dreams and fables, and that so many and such great things could not be done by any one." Therefore the Evangelists say but little concerning the greatest miracles. But to this is opposed that the unbelieving would believe not one single miracle of Christ, whilst the faithful would have believed them all. Observe, moreover, the Evangelist says books, not miracles. 3. And giving the true meaning, the words are an hyperbole. As though it were said, If every one of the words and deeds of Christ were written down, so many and so great things would have to be written, that the world would be filled with books so many books would require to be written, that they would be, so to say, innumerable. Thus it is commonly said, In such a library there are books innumerable, that is very many. Such is the expression in chap. xii. 19, "The whole world is gone after Him," meaning, very many follow Jesus. So Cyril, Chrysostom, Bede, Theophylact, Jansen, Toletus, and others. From hence it is plain that the Evangelists have omitted very many of the words and deeds of Christ, and recorded comparatively few, that from them we might acknowledge Christ to be both God and man, and might, as the proverb goes, estimate the power of a lion by his claw. You may say, This hyperbole seems extravagant, for the whole world could contain innumerable myriads of books. I reply, it is not too bold an hyperbole, yea, it is too feeble if we take into account the greatness, the excellence, and the majesty of the things to be written. For observe that there were in Christ two natures, the Divine and the human therefore His actions had a twofold, yea a threefold, character. First, in that they were Divine, He knew all things, and comprehended all things, He loved the Father with an infinite love, He breathed the Holy Spirit, and so on. Which things, were they to be written about in accordance with their worthiness, infinite books must be written, which the world could not contain. For however many might be written by men, they could not adequately set forth, much less exhaust, one single Divine, and therefore altogether infinite, action of Christ. So Christ by one word and conception of His mind, knows all things, comprehends them, saith and speaks them. Moreover, one such word of His is so fruitful and sublime that all angels and men could not adequately and fully express it in an infinite number of words and books. Indeed, one of the Seraphim knows more, says and does more, in a single act than the infirm angels and men in many acts. Much more is this so with Christ, who far surpasses all the Seraphim. This second sort of Christ's actions were human acts, such as to speak, to eat, to walk. If these be regarded merely as human acts, they might be written in a few books. But if they be regarded as they were done by Christ, and directed by the interior spirit of prudence, charity, and the other virtues, they could not be worthily described by any human pen, because no one could by writing adequately express the spirit and virtues of Christ. For Christ did all His works with all their accompaniments so perfectly, so angelically, that no authors could perfectly set them forth before the eyes of men. For each several action of Christ contained in itself so many virtues, excellences, and perfections, that it could not be equalled by any number of our actions. The third kind of the actions of Christ were mixed, i.e., partly human, and partly Divine. These therefore are called by S. Dionysius theandric, i.e., Divinely-human actions. Such are to preach the Gospel, to raise the dead, to institute the Eucharist and the other Sacraments, things which Christ did as man, but in which He was directed by the Deity, hypostatically united to Himself. Far less then can these actions, regarded as to their worthiness, be adequately unfolded and set forth by all the writers who are, have been, or ever will be. For they are actions directly emanating from God, and therefore containing in themselves a Divine power and excellency, which far surpass the genius and ability of all authors to write them, according to the words in Job (xi. 7), "Canst thou comprehend the footsteps of God, and find out the Almighty to perfection? He is higher than heaven, what wilt thou do? Deeper than hell, whence wilt thou know? The measure is longer than the earth, broader than the sea." Lastly, the truth of this hyperbole is made plain by the event and experience. For we see every year so many discourses, lectures, sermons, concerning the life and deeds of Christ, so many books written, so many commentaries, that to enumerate them would be impossible. And so, if the world were to endure for ever, the same thing would go on from year to year. If all were to be gathered in one (at last), the world could not contain them. Wherefore S. Leontius (Serm. de. Nativ. 9) saith, "The greatness of the Divine working exceeds the capacity of human speech. Never therefore will subjects of thanksgiving fail, because the abundance of them that praise will never cease." Tropologically: From hence learn of Christ to fulfil thy years with virtues. Be continually occupied in the doing of many great and heroic works of virtue. Go from virtue to virtue until thou shalt see the God of gods in Sion. As Zeuxis the illustrious painter said, "I paint for eternity," so say thou, "I live for eternity." Say to thyself, I am painting the picture of a holy life. I am painting a portrait which I may show to God and the angels in heaven, to be for ever before their eyes, that the blessed ones may admire it, and praise it through all eternity. Imitate Christ therefore, and follow His life and faith. That faith is the true and ancient faith which Christ delivered to Peter, Peter to his successors the Supreme Pontiffs and the Roman Church, to be as it were a deposit to be kept inviolable. Flee therefore from every novelty in the faith, which the innovators fashion of themselves, and thrust upon thee. For a new faith is faithless, deceitful, and a lie. It is not faith, but perfidy. S. Paul, writing to the Romans, bestows upon them this commendation (Rom 1:8.), "Your faith is announced in all the world." S. Irenæus, who was the disciple of S. Polycarp, and through him of S. John, calls the Roman Church (Lib. 3, caps. 3, 4) the rich repository of ecclesiastical traditions, because, as he says, "The Apostles most fully deposited in her all things which appertain to the Truth, that whosoever will may take from her the water (potum) of life." S. Cyprian (Ep. 45) calls her the mother (matricem) of the churches. For to this Church, that is, those who are faithful everywhere, saith Irenæus, "it is necessary that every Church should agree, on account of its more powerful principality, in which Church that tradition which is from the Apostles has been preserved by those who are in every place." Tertullian (lib. de præscrip. heret. c. 36) says, "Thou hast Rome, from whence we too have authority. O happy Church, into which the Apostles with their blood poured all their doctrine, where Peter was made like unto the Passion of the Lord, where Paul was crowned after the manner of John the Baptist, where the apostle John was immersed in boiling oil and felt no hurt." Again, S. Jerome saith (Pref. in l. 2, Com. in Ep. ad Galat.), "Do you wish to know, O Paula and Eustochium, how the Apostle delineated every province by its own characteristics? Even until this very day the vestiges remain both of their virtues and their faults. The faith of the Roman Christians is commended. Where indeed are the churches still frequented with so much zeal as at Rome? Where is there such flocking to the tombs of the martyrs? Where do the Amens so resound like peals of heavenly thunder, whilst the deserted idol temples shake to their foundations? All this is not because the Romans have any different faith from that of all the churches of Christ, but because their devotion and their childlike faith is greater." Learn therefore the Gospel and the faith of Christ from the Roman Church: and show it forth in your life and conduct. And daily make much progress therein, so shalt thou follow Christ, and be with Him in heavenly glory. The work which here thou workest in a moment shall abide for ever, and give thee gladness. The work which here thou workest not, thou shalt lose everlastingly, so that never more shalt thou be able to compass it. This will God Himself require of thee in the last and fateful day of the universe, when with all His angels the judge shall sit upon His throne, to take account of the quick and the dead, and to try thee as to thy Christian life and profession, that if thou hast followed the right path He may award thee heaven, but if not, consign thee to hell. It is here thou castest the die for eternity. Take heed that thou castest aright. For the throw once cast may never be recalled. Believe, Study, Live, Paint, for Eternity. O how long, O how deep, O how infinite, O how blessed, or else how miserable, is that Mistress of everlasting ages, that endless, that ever-enduring eternity. "O frail man! how little is all thou doest for the hope of eternity." Eusebius Emissenus.
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Positis duabus apparitionibus Christi ad discipulos hic ponit Evangelista tertiam apparitionem. Et si ordinem et finem harum apparitionum consideremus, patet quod in prima ostendit suae divinitatis auctoritatem, spiritum sanctum ibi insufflando; in secunda personae identitatem, cicatrices ostendendo; in tertia naturae resurgentis veritatem, cum eis comedendo. Dividitur autem haec pars in duas. In prima ostendit quid communiter discipulis pluribus dominus exhibuit; in secunda quid specialiter duobus praedilectis ibi cum ergo prandissent et cetera. Circa primum primo ponitur apparitionis titulus; secundo apparitionis modus, ibi manifestavit autem sic; tertio apparitionis epilogus, ibi hoc iam tertio manifestatus est Iesus. In titulo autem tria designantur; scilicet tempus, modus, et locus. Tempus quidam, quia postea, idest post praedicta. Quod signanter dicit, quia, ut dictum est, non continue erat cum eis, sed per vices eis apparebat. Cuius ratio est, quia non surrexerat ad eamdem vitam, sed ad gloriosam, in qua sunt Angeli, et erunt beati. Dan. II, 11: exceptis diis, idest Angelis, quorum conversatio non est cum hominibus. Sed cum supra fecerit quamdam conclusionem, dicens haec autem scripta sunt, quare addit hic hanc narrationem? Ad haec Augustinus assignat rationem mysticam. Per hanc enim apparitionem significatur gloria futurae vitae, quando nobis apparebit sicuti est. Et ideo post finem hanc posuit, ut faceret evidentiorem locum quo illam daret intelligi. Modum vero ponit, quia manifestavit se iterum Iesus ad mare Tiberiadis. In natura enim corporis gloriosi est et virtute, ut possit videri et non videri, sicut vult, a corpore non glorioso: et ideo dicit manifestavit, idest, se visibilem praebuit. Id hoc etiam modo dicitur apparere, quod idem est quod manifestari. Act. I, 3: per dies quadraginta apparens eis. Nam, ut Ambrosius dicit, id apparet in cuius potestate est videri et non videri. Locus autem est ad mare Tiberiadis, quod est mare Galilaeae; sed Tiberiadis dicitur a Tiberiade civitate aedificata in honorem Tiberii Caesaris. Ponit autem hoc Evangelista primo quidem ut ostendat completam esse promissionem factam discipulis. Matth. XXVIII, 7: praecedet vos in Galilaeam. Secundo ut ostendat quoniam dominus plurimum timorem de cordibus discipulorum abstulerat, ut de reliquo iam non in domo manerent inclusi: sed longe procedunt usque in Galilaeam. Consequenter cum dicit manifestavit autem ponitur ipsa apparitio, et primo ponuntur personae quibus facta est; secundo ipsarum personarum officium, ibi dixit ei Simon Petrus etc.; tertio apparitionis modus, ibi mane autem facto stetit Iesus in littore.
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Personae autem quibus se manifestavit, sunt septem; unde dicit erant autem simul Simon Petrus, qui negaverat, et Thomas qui dicitur Didymus, qui in prima apparitione non fuerat, et Nathanael, qui erat a Cana Galilaeae, qui, ut creditur, frater Philippi erat, de quo supra I, et filii Zebedaei, scilicet Iacobus et Ioannes, et alii ex discipulis eius duo, qui non expresse nominantur. Per hunc autem numerum mystice significatur futurae gloriae apparitio, quae erit post septimam aetatem, scilicet in octava, quae est resurgentium. Is. ult., 23: erit mensis ex mense et sabbatum ex sabbato; et veniet omnis caro ut adoret coram facie mea. Officium autem quo occupati erant est piscationis; unde dicit dixit eis Simon Petrus, vado piscari et primo ponitur Petri invitatio ad hoc officium; secundo aliorum assensus; tertio officii executio. Invitat quidem ad officium, dicens vado piscari: per quod quidem mystice significatur praedicationis officium. Matth. IV, 19: faciam vos fieri piscatores hominum. Sic ergo dixit Petrus vado piscari, per quod mystice significatur quod alios assumit in partem suae sollicitudinis et praedicationis. Ex. XVIII, 22: levius tibi sit partito in alios onere. Sed contra Lc. IX, 62: nemo mittens manum suam ad aratrum et respiciens retro, aptus est regno Dei. Constat autem quod Petrus dimiserat piscationem: quomodo ergo rediit et respexit retro? Responsio, secundum Augustinum. Si rediisset ad officium piscationis ante resurrectionem Christi et vulnerum inspectionem, putaremus eum ex desperatione hoc fecisse. Nunc vero post eum sibi de sepulcro redditum vivum, post inspecta vulnerum loca et acceptum eius insufflatione spiritum sanctum, facti sunt sicut fuerant piscium piscatores. Per quod datur intelligi quod praedicator potest ex arte sua licita victum necessarium quaerere, sui apostolatus integritate servata, si aliunde non habeat. Si enim beatus Paulus, ut alios non gravaret, artem quam non noverat, didicit, ut sibi necessarium acquireret victum: quanto magis Petrus de arte sua licita potuit hoc facere? Sed dicit, quod hoc est faciendum quando non habet aliunde. Sed constat quod semper habet et habuit, quia dominus promisit dicens Matth. VI, 33: quaerite primum regnum Dei, et haec omnia adiicientur vobis, scilicet necessaria. Ad quod dicendum est, quod verum est quod adiiciuntur, sed nobis cooperantibus: et ideo dominus Petro cooperante hoc implevit. Nam quis alius pisces qui caperentur apposuit nisi ipse dominus? Sed notandum, secundum Gregorium, quod duplex est officium. Unum quod occupat mentem et impedit spiritualia; et ad tale officium non est redeundum, nec eo procurandum victum; sicut est vectigal et huiusmodi. Unde Matthaeum non legimus rediisse ad telonium. Est autem et aliud quod sine peccato et mentis occupatione exerceri potest, sicut est officium piscationis huiusmodi; et ideo hoc negotium post conversionem repetere, culpa non fuit. Assensus autem aliorum ponitur cum dicit venimus et nos tecum: in quo datur exemplum praedicatoribus et praelatis cohortandi se mutuo ad conversionem Prov. c. XVIII, 19: frater qui iuvatur a fratre, quasi civitas firma; Eccli. l, 13: circa illum corona fratrum quasi plantatio cedri in monte Libano.
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Executio vero officii ponitur cum dicit exierunt et ascenderunt in navim, et illa nocte nihil prendiderunt. Et tangit tria quae debent facere praedicatores. Primo quidem exire a peccatorum conversatione: II Cor. VI, 17: exite de medio eorum, scilicet Chaldaeorum, et separamini, dicit dominus, et immundum ne tetigeritis, et ego recipiam vos. A carnalium affectione; Gen. XII, v. 1: egredere de terra tua et de cognatione tua et de domo patris tui. Et a quietis contemplatione; Cant. VII, 11: egrediamur in agrum, commoremur in vineis: mane surgamus ad vineas et cetera. Secundo debent ascendere in navem, idest proficere in caritate unitatis Ecclesiae, quae dicitur navis. I Petr. III, 20: in diebus Noe cum fabricaretur arca, in qua pauci, idest octo animae salvae factae sunt per aquam. Item in navi crucis, assumendo carnis mortificationem. Gal. ult., 14: mihi absit gloriari nisi in cruce domini nostri Iesu Christi, per quem mihi mundus crucifixus est, et ego mundo; Sap. XIV, 7: benedictum lignum per quod fit iustitia. Tertio totalis de adiutorio Christi fiducia; unde tota nocte illa nihil prendiderunt, quia quamdiu deest auxilium divinum et interior praedicator, frustra laborat lingua praedicatoris; sed tunc capiunt quando venit lux corda illuminans. Ps. XLII, 3: emitte lucem tuam et veritatem tuam. Unde hoc modo nox dicitur carentia divini auxilii. Io. IX, 4: venit nox quando nemo potest operari. Vel in nocte idest in veteri testamento, nihil prendiderunt, quia non potuerunt gentes ad fidem adducere. Rom. XIII, 12: nox praecessit. Secundum autem Augustinum, de nocte piscabantur, quia adhuc timidi erant.
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Modus autem apparitionis et ordo ponitur cum dicit mane autem iam facto, stetit Iesus in littore, et primo exhibet corporalem inspectionem; secundo sui cognitionem, ibi pueri, numquid pulmentarium habetis? Tertio familiarem comestionem; ibi dixit eis Iesus: afferte de piscibus quos prendidistis nunc. Dicit ergo mane autem iam facto. Mystice autem per mane intelligitur gloria resurrectionis. Ps. XXIX, 6: ad vesperum demorabitur fletus et ad matutinum laetitia. Item status vitae aeternae. Ps. V, 5: mane astabo tibi, et videbo. Sed cum ante passionem in simili miraculo non steterit in littore sed in navi; quare post passionem in littore stat? Cuius ratio est, quia mare commotionem praesentis saeculi significat, littus autem est terminus maris. Ier. V, 22: posuit arenam terminum mari, praeceptum sempiternum, quod non praeteribit. Christus autem ante passionem in mari stetit, quia corpus mortale habebat; sed post resurrectionem iam corruptionem carnis excesserat, ideo in littore stetit. Ex ignorantia discipulorum est, quia non cognoverunt eum quia Iesus est. Per quod datur intelligi, quod in mari huius fluctuationis non possumus Christi secreta cognoscere. Is. LXIV, 4: oculus non vidit, Deus, absque te quae praeparasti expectantibus te.
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Consequenter cum dicit dixit ergo eis Iesus etc., inducit eos ad cognitionem suam, et primo ponitur reductio ad sui cognitionem; secundo ordo, ibi dixit ergo discipulus ille quem diligebat Iesus et cetera. Circa primum tria facit. Primo ponitur domini inquisitio de pulmento, dicentis pueri, numquid pulmentarium habetis? Credebant enim discipuli quod non esset Christus, sed aliquis piscium emptor; et ideo loquitur eis ut emptor. Mystice autem a nobis pulmentum petit unde reficiatur: quod est obedientia mandatorum Dei. Supra IV, 34: meus cibus est ut faciam voluntatem eius qui misit me, ut perficiam opus eius. Responderunt ei, scilicet discipuli, non, scilicet a nobis ipsis. Rom. VII, 18: nam velle adiacet mihi, perficere autem bonum non invenio.
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Secundo, mandatum mittite in dexteram navigii rete. Sed Lc. V, 4 simile habetur factum: non tamen praecepit eis ut mitterent ad dexteram, sicut hic. Cuius ratio est, quia per hanc significatur piscatio, per quam praedestinati trahuntur ad vitam aeternam, ad quam non introducuntur nisi filii dexterae. Prov. IV, 27: vias quae a dextris sunt novit dominus; perversae autem sunt quae a sinistris sunt; Ps. CXVII, 16: dextera domini fecit virtutem. In alia autem piscatione significabatur vocatio ad praesentem Ecclesiam; et ideo indifferenter ex omni parte mittitur rete quia capiuntur et trahuntur ad ipsum de singulis. Lc. XIV, 21: exi cito in plateas et vicos. Consequenter ponitur obedientia discipulorum, cum dicit miserunt ergo rete; et effectus obedientiae, quia iam non valebant illud trahere prae multitudine piscium, idest salvandorum. Gen. XXII, 18: benedicentur in semine tuo omnes gentes, quia obedisti voci meae; Apoc. VII, 9: vidi turbam magnam, quam dinumerare nemo poterat. Differt autem haec piscatio ab illa de Luca, quia in illa rumpitur rete: sic Ecclesia scissuras patitur per dissensiones et haereses. In ista autem non rumpitur rete, quia in futura vita nulla erit scissura. Item in illa pisces trahuntur ad navem. In ista autem ad littus: quia sancti qui sunt in illa gloria occulti sunt nobis. Ps. XXX, 21: abscondes eos in abscondito faciei tuae a conturbatione hominum.
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Posita inductione ad cognoscendum Christum quae fuit multitudo piscium captorum, eis a Christo praestita, hic consequenter ponitur ordo recognitionis, et primo ponit quomodo in ea se habuit Ioannes; secundo quomodo se habuit Petrus; tertio quomodo se habuerunt alii discipuli. Ioannes autem ut perspicax in cognoscendo, statim Christum cognovit; et ideo dixit Petro quem prae ceteris diligebat, et etiam quia prior erat inter alios, dominus est, motus ad hoc ex captura piscium. Ps. LXXXVIII, 10: tu dominaris potestati maris; et alibi CXXXIV, 6: omnia quaecumque voluit dominus fecit in caelo et in terra, in mari et in omnibus abyssis. Dixit autem dominus est, quia isto nomine soliti erant vocare eum. Supra XIII, 13: vos vocatis me magister et domine. Petrus vero ponitur fervens ad consequendum: cuius fervor apparet primo quantum ad promptitudinem, unde dicit Simon Petrus, cum audisset quia dominus est, succinxit se (erat enim nudus) et misit se in mare. Alii autem discipuli navigio venerunt. Simon Petrus cum audisset, non distulit, sed statim praeparat se ad eundum. Eccli. V, 8: ne tardes converti ad dominum, neque differas de die in diem. Secundo quantum ad reverentiam eius ad Christum: quia noluit nudus prae pudore accedere, sed tunica succinxit se, erat enim nudus, et propter caliditatem terrae, et propter expeditionem operis. Et per hoc datur intelligi quod venientes ad Christum debent exuere veterem hominem, et induere novum qui secundum Deum creatus est in fide. Apoc. c. III, 5: qui vicerit, vestietur sic vestimentis albis, et non delebo nomen eius de libro vitae. Tertio quantum ad eius securitatem: quia ex nimia dilectione noluit cum navi ire, quia retardabatur; sed misit se in mare, ut citius perveniret ad Christum. Mystice autem per mare signatur tribulatio praesentis saeculi. Unde illi qui desiderant pervenire ad Christum, in mare se mittunt, non refugiunt tribulationes huius mundi. Actor. XIV, 21: per multas tribulationes oportet intrare nos in regnum Dei; Eccli. II, 1: fili, accedens ad servitutem Dei, sta in iustitia et timore, et praepara animam tuam ad tentationem. Petrus autem misit se in mare, et tamen illaesus pervenit ad Christum: quia inter tribulationes securus et illaesus Christi servus evadit. Sap. XIV, 3: dedisti in mari viam, et inter fluctus semitam firmissimam. Et, ut Chrysostomus dicit, ponitur hic optime conditio Ioannis et Petri: quia Ioannes altior intellectu, Petrus ferventior affectu. Alii autem discipuli navigaverunt. Unde primo ponit quid fecerunt; quia navigio venerunt, quia minus ferventes Petro. Navigium significat Ecclesiam. Sap. XIV, v. 6: spes orbis terrarum ad ratem confugiens, remisit saeculo semen nativitatis. Et per hanc signatur Ecclesia, ut habetur I Petr. III, v. 20. Alii vero navigio venerunt, idest protecti societate Ecclesiae, quae est terribilis ut castrorum acies ordinata. Ps. XXX, 21: proteges eos in tabernaculo tuo a contradictione linguarum.
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Secundo assignat rationem praedictorum, cum dicit non enim longe erant a terra, sed quasi cubitis ducentis, trahentes rete piscium. Quod potest esse ratio quare Petrus se misit in mare, scilicet quia prope terram erat, vel quare isti cito pervenerunt. Et quidem non longe erant, quia Ecclesia non longe est a terra viventium: est enim domus Dei et porta caeli, Gen. XXVIII, 17, et terram illam sancti quotidie contemplantur. II Cor. IV, 18: non contemplantibus nobis quae videntur, sed quae non videntur; Phil. III, 20: nostra conversatio in caelis est. Et dicit cubitis ducentis quod idem significant duae naves, Lc. V, 2, scilicet duos populos: de quibus electi trahuntur ad vitam aeternam. Eph. II, 15: ut duos condat in semetipso in unum novum hominem, faciens pacem et reconcilians ambos in uno corpore Deo. Rete autem quo pisces trahuntur est doctrina fidei, qua quidem Deus trahit inspirando interius, supra VI, 44: nemo potest venire ad me, nisi pater, qui misit me, traxerit eum: et apostoli exhortando, ut hic. Hic ponitur quomodo Christus suis discipulis exhibet familiare convivium, et primo convivii praeparatio; secundo Christi ad convivium invitatio, ibi dixit eis Iesus: venite, et prandete; tertio ipsa convivii refectio, ibi venit Iesus, et accepit panem et cetera. Praeparatio convivii describitur primo quantum ad ea quae a Christo praeparata sunt; secundo quantum ad ea quae a discipulis sunt allata, ibi dixit eis Iesus: afferte de piscibus quos prendidistis nunc. A Christo autem sunt praeparata tria.
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Primo piscis et panis unde dicit ut ergo descenderunt de navi in terram viderunt prunas, quas Christus sua potestate creaverat ex nihilo, vel ex aliqua praeiacente materia formaverat. Sed supra VI, 5 ss., pavit turbam de panibus multiplicatis; hic autem post passionem suam miraculose de novo creat vel format, quia iam non est tempus infirmitatis ostendendae, sed potestatis manifestandae. Nam id quod supra fecit ante passionem, fuit condescensionis, quia si voluisset, potuisset de novo creare vel formare. Per hoc autem datur intelligi, quod in convivio spirituali praeparatur a Christo aliquid. Et si quidem convivium hoc sumatur allegorice pro convivio Ecclesiae, sic Christus ista tria praeparat: scilicet prunas caritatis. Prov. XXV, 21: haec autem faciens, carbones ignis congeres super caput eius; Ez. X, 2: imple manum tuam prunis ignis. Has prunas Christus de caelo portavit ad terras; supra XIII, 34: mandatum novum do vobis, ut diligatis invicem; item Lc. XII, 49: ignem veni mittere in terram. Item praeparat piscem, suppositis prunis, qui est Christus: nam piscis assus, est Christus passus, qui super prunas ponitur, quando ex incendio caritatis ad nos immolatur in cruce. Eph. V, 2: obtulit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis; item ibidem 1: estote imitatores Dei sicut filii carissimi, et ambulate in dilectione, sicut et Christus dilexit nos. Item praeparat panes quibus reficitur, qui est ipse. Nam inquantum Christus latet per suam divinitatem, dicitur piscis, cuius proprietas est latere sub aquis, Is. XLV, 15: vere tu es Deus absconditus, sed inquantum nos reficit per doctrinam et etiam dat nobis corpus suum in cibum, vere panis est; supra VI, v. 51: ego sum panis vivus qui de caelo descendi; Is. XXX, 23: panis frugum terrae tuae erit uberrimus et pinguis. Sed ad hoc convivium debet afferri aliquid ex parte ministrorum Ecclesiae: sed tamen nihil, nisi praeexistat nobis a Deo.
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Quid autem afferatur, subdit dixit eis Iesus: afferte de piscibus quos prendidistis nunc et primo ponitur mandatum domini; secundo executio discipuli. Praecipit autem ut afferant de piscibus ab eis captis, quasi diceret: ego dedi donum caritatis, assavi corpus in cruce, et proposui vobis panem doctrinae, ex quo perficitur et roboratur Ecclesia, vestrum est ut vos alios capiatis: et isti sunt qui convertuntur ad praedicationem apostolorum. Ps. XXVIII, 1: afferte domino filii Dei; Is. c. ult., 20: adducetis omnes fratres vestros de cunctis gentibus donum domino. Si autem hoc convivium sumatur pro convivio morali, sic Christus ad convivium animae praeparat primum prunas caritatis. Rom. V, 5: caritas Dei diffusa est in cordibus nostris; Lc. XII, 49: ignem veni mittere in terram. Item piscem, idest fidem absconditam, cum sit de non apparentibus, Hebr. X, 1. Item panem, idest solidam doctrinam. Hebr. V, 14: perfectorum autem est solidus cibus. Ad quod convivium ex parte nostra requiritur ut bene utamur gratia nobis concessa. I Cor. XV, 10: gratia Dei sum id quod sum, et gratia eius in me vacua non fuit. Unde praecipit afferte de piscibus, idest, portetis vestra bona opera, vobis data. Matth. V, 16: sic luceat lux vestra coram hominibus, ut videant opera vestra bona.
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Et ideo consequenter ponitur executio discipuli, scilicet Petri, qui ferventior erat: unde dicit ascendit autem Simon Petrus, et traxit rete in terram, plenum magnis piscibus, centum quinquaginta tribus. Ascendit in gubernaculum Ecclesiae. Cant. c. VII, 8: ascendam in statum perfectionis; Ps. LXXXIII, 7: ascensiones in corde suo disposuit. Et traxit rete in terram, quia ipsi sancta Ecclesia est commissa, et ipsi specialiter dicitur pasce oves meas, infra eodem, 17. Quod ergo tunc Christus aperit in voce dicens pasce oves meas, hoc ipse nunc praefigurat in opere: nam ipse pisces ad soliditatem littoris protrahit, quia stabilitatem aeternae patriae fidelibus ostendit. Sed dicit rete plenum magnis piscibus, quia quos praedestinavit, hos et vocavit, et quos vocavit hos et magnificavit; Rom. VIII, 30; et Eccli. XLIV, 3: homines magni virtute, et prudentia sua praediti, annuntiantes in prophetis dignitatem, et imperantes in praesenti populo; et virtute prudentiae populis sanctissima verba. In alia autem piscatione non additur numerus sicut hic: fuerunt enim centum quinquaginta tres. Quia in vocatione ad praesentem Ecclesiam trahuntur boni et mali, ut dicitur Eccle. I, 15: stultorum infinitus est numerus. Unde Gen. XXII, 17, dicitur Abrahae de illa vocatione: erit semen tuum sicut arena quae est in littore maris, quae ponitur in malam partem. Sed de ista dicitur: inspice stellas, et numera eas, si potes. Hi enim numerantur a Deo quasi habiti in pretio. Ps. CXLVI, 4: qui numerat multitudinem stellarum. Sed numquid non plures salvabuntur quam centum quinquaginta tres? Immo plures, sed hic numerus aliquid mystice signat. Nullus enim potest ad patriam venire nisi per observantiam Decalogi; nec hoc observari potest nisi per septiformem gratiam spiritus sancti, de quo Is. XI, 2: requiescet super eum spiritus domini; spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et replebit eum spiritus timoris domini. Sanctificatio autem primo legitur facta in septimo die. Gen. II, 3: benedicens diei septimo, sanctificavit illum. Decem autem et septem faciunt septemdecim. Si ergo numeretur tali ordine progressionis, ut primo accipias unum et duo quae faciunt tria, et tria quae faciunt sex, et quatuor quae faciunt decem, et decem et quinque quae faciunt quindecim, et sic deinceps addendo numerum qui sequitur usque ad decem et septem, numero coniuncto habebis centum quinquaginta tres. Vel aliter. Hi discipuli quibus Christus apparuit erant septem. Multiplicando autem septem per septem (quae sunt dona spiritus sancti), fiunt quadraginta novem, quibus, si addas unum ad significandum unitatis perfectionem in qua esse debent filii Dei qui spiritu Dei aguntur, fiunt quinquaginta, quibus triplicatis, et iterum additis tribus ad significandum fidem Trinitatis, quae in confessione cordis et oris et operis consistit, fiunt centum quinquaginta tres. Quia qui sunt perfecti septem donis spiritus sancti et uniti in fide Trinitatis, perveniunt ad patrem. Sed dicit et cum tanti essent, non est scissum rete; in alia autem dicitur quod rumpebatur: quia in praesenti Ecclesia, quae per illam significatur, sunt multae scissurae schismatum, haeresum, seditionum, sed totaliter non rumpitur, quia ego vobiscum sum usque ad consummationem saeculi: Matth. ult., 20. Sed in futura patria quae significatur per istam, idest in illa pace sanctorum, nulla erunt schismata. Ps. CXLVII, 3: qui posuit fines tuos pacem. Consequenter cum dicit dixit eis Iesus: venite, prandete, ponitur invitatio ad convivium praeparatum, et primo ponitur Christi invitatio; secundo discipulorum in convivio dispositio, ibi et nemo audebat discumbentium interrogare eum. Invitat autem ad convivium Christus interius inspirando per seipsum, dicens venite, prandete, Matth. XI, 28: venite ad me omnes qui laboratis et onerati estis; et ego reficiam vos; Cant. V, 1: comedite, amici, bibite et inebriamini, carissimi, et exterius docendo et exhortando per alios. Lc. XIV, v. 16: homo quidam fecit coenam magnam (...) et misit servum suum hora coenae dicere invitatis ut venirent.
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Dispositio discipulorum ponitur cum dicit et nemo audebat discumbentium interrogare eum: quod, secundum Augustinum, designat discipulorum de resurrectione Christi certitudinem, quia scilicet ita certi erant quod Christus esset, quod nullus discumbentium ausus est dubitare an ipse esset. Et quia interrogatio est signum dubitationis, nullus audebat eum interrogare tu quis est? Supra XVI, 23: in illo die me non interrogabitis quidquam. Secundum Chrysostomum, significat maiorem solito reverentiam discipulorum ad Christum. Libenter interrogassent eum; sed Christus apparuit eis in quodam magnifico aspectu, et mirabili gloria, ita ut non auderent eum interrogare prae stupore et reverentia. Et hoc specialiter detinebat eos ab interrogando, quia sciebant quoniam dominus est.
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Consequenter cum dicit et venit Iesus, et accepit panem, et dabat eis, ponitur ipsa refectio, quam habuerunt ipso manducante. Ps. CXLIV, 16: aperis tu manum tuam, et imples omne animal benedictione. Ipse est enim qui dat escam illorum in tempore opportuno. Sed numquid Christus comedit cum eis? Dicendum quod sic, licet hic non exprimatur; Lc. ult., 43, expresse dicitur, quod comedit cum eis. Et Act. I, 4 dicitur: et convescens praecepit eis ab Ierosolymis ne discederent. Sed numquid fuit vera comestio? Responsio. Dicendum ad hoc, quod aliquis actus dicitur esse verus dupliciter; scilicet veritate significationis, et veritate speciei. Veritate quidem significationis verus est actus qui configuratur rei significatae: sicut si volo aliquid significare per orationem, et illud quod significo est verum, et concordat rei significatae, sic oratio est vera veritate significationis, licet non speciei: sicut hoc quod dixit Christus: ego sum vitis vera, verum est licet non sit vitis vera secundum speciem vitis, sed tantum secundum quod vitis significat. Secundum veritatem speciei dicitur aliquid verum quod habet quae pertinent ad speciei veritatem. Huiusmodi autem sunt principia speciei, non autem effectus eius consequentes: sicut locutio haec homo est animal, primo modo vera est, quia verum significat; sed veritate speciei non est vera, nisi formetur ab ore animalis loquentis organis debitis. Nec requiritur ad eius veritatem effectus locutionis, puta quod audiatur et huiusmodi. Sic ergo dicendum est de comestione, quod aliqua est de veritate significationis tantum, sicut comestio Angelorum, quia in Angelis non sunt membra ordinata ad comestionem; sed verum est illud quod ipsi per hoc significabant, scilicet desiderium quod habebant de salute hominum. Comestio autem Christi post resurrectionem vera fuit et veritate significationis, quia ad hoc fiebat ut ostenderet se habere naturam humanam, quam in veritate habebat, et veritate speciei, quia habebat instrumenta propria ad comestionem. Sed tamen effectus consequentes comestionem non erant ibi: quia cibus non fuit conversus in comedentem, cum haberet corpus glorificatum et incorruptibile; sed resolutus fuit virtute divina in praeiacentem materiam. Huiusmodi autem effectus nihil faciunt ad veritatem speciei, ut dictum est.
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Consequenter cum dicit hoc iam tertio manifestatus est Iesus discipulis suis, epilogat apparitiones. Et secundum Augustinum, si hoc quod dicitur iam tertio, referatur ad vices, non est verum: quia ut dictum est, primo die apparuit quinque vicibus; postea quidem octavo die quando Thomas erat cum eis, supra XX, 19; secundo iuxta mare, ut hic; tertio in monte Galilaeae, ut habetur Matth. c. ult.; 16 s.; quarto recumbentibus, Mc. ult., v. 14; quinto ipso die ascensionis, quando videntibus illis elevatus est: Act. I, 9. Quamquam pluribus aliis vicibus apparuit eis per dies quadraginta licet non sit scriptum. Est ergo hoc iam tertio, referendum ad dies quibus apparuit: quia prima die apparuit ipso die resurrectionis; secunda die in octava ipsius resurrectionis, supra XX: et post dies octo; et tertia die apparuit hic. Vel dicendum, quod etiam referendo ad vices salvatur veritas dicti; quia non legitur quod multis discipulis simul congregatis apparuit, nisi primo de sero, cum fores essent clausae etc.; et secundo post octo dies, quando erant discipuli congregati; et tertio hic: unde signanter dicit manifestatus est Iesus discipulis suis.
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Supra posuit Evangelista quid dominus discipulis communiter exhibuit; hic ostendit quid specialiter duobus praedilectis, et primo ponit quid exhibuit Petro; secundo quid exhibuit Ioanni, ibi conversus Petrus vidit illum discipulum quem diligebat Iesus. Circa primum duo facit. Primo iniungit sibi pastorale officium; secundo praenuntiat sibi passionis martyrium, ibi amen, amen dico tibi et cetera. Pastorale autem officium iniungit, examinatione praemissa: et ideo qui ad hoc officium assumuntur, primo examinantur. I Tim. V, 22: manus nemini cito imposueris. Sed ter examinat eum et ideo secundum hoc, pars ista dividitur in tres partes secundum tres examinationes. Partes patent. In prima autem primo ponitur quaestio domini; secundo responsio Petri, ibi dixit ei: etiam, domine, tu scis quia amo te; tertio iniunctio officii, ibi dixit ei: pasce oves meas. Circa primum tria consideranda occurrunt. Primo ordo examinationis; secundo modus allocutionis; tertio de quo est examinatio. Ordo quidem, quia cum prandissent: in quo signatur spirituale convivium in quo etiam simul cum corpore anima per spiritualia dona reficitur. Apoc. III, 20: intrabo ad eum, et coenabo cum illo. Et ideo conveniens est ut qui ad hoc assumitur officium, primo sit isto felici convivio refectus, alias enim ipsi famelici quomodo alios reficere possent? Ier. XXXI, 14: inebriabo animas sacerdotum pinguedine: illa, inquam, de qua in Ps. LXII, 6: dicitur: sicut adipe et pinguedine repleatur anima mea. Modus autem allocutionis ponitur cum dicit dixit Simoni Petro: ubi tria ponuntur quae necessaria sunt praelato. Obedientia, cum dixit Simoni, qui interpretatur obediens, quae est praelatis necessaria: nam qui nescit superioribus obedire, inferioribus nescit imperare. Prov. XXI, 28: vir obediens loquetur victorias et cetera. Item scientia cum dixit Petro, qui interpretatur agnoscens: quod necessarium est praelato, quia ponitur ut speculator; qui autem caecus est, malus speculator est. Is. LVI, v. 10: speculatores eius omnes caeci; Oseae c. IV, 6: quia tu scientiam repulisti, repellam te ego, ne sacerdotio fungaris mihi. Item gratia, cum dicit Ioannis, idest filius Ioannis: et haec est necessaria praelatis, quia sine ea nihil habent. I Cor. XV, 10: gratia Dei sum id quod sum; Gal. II, 9: cum cognovissent gratiam Dei, quae data est mihi, Petrus, Iacobus et Ioannes, qui videbantur columnae esse, dexteras dederunt mihi, et Barnabae societatis. Examinatio autem est de dilectione: diligis me, inquit, plus his? Et hoc quidem satis convenienter. Petrus prius in peccatum ceciderat, ut patet supra, nec idoneus erat ut praeferretur, nisi prius eius culpa aboleretur: quod non fit nisi per caritatem. I Petr. IV, 8: caritas operit multitudinem peccatorum; Prov. X, 12: universa delicta operit caritas. Et ideo oportuit ut per examinationem manifestaretur eius caritas, non sibi qui scrutatur renes et corda, sed aliis: et ideo non quasi ignorans dicit diligis me plus his? Sed quia, ut dicitur I Io. IV, 18, perfecta caritas foras mittit timorem. Inde est quod Petro, qui cum dominus moreretur, timuit et negavit, resurgens dominus amorem inseruit, et fugavit timorem. Ideo qui tunc negavit timens mori, resurgente domino nil timuit. Quid enim timeret, cum iam mortem mortuam reperiret? Congruit etiam haec examinatio officio. Multi enim pastorale officium assumentes, utuntur eo sicut seipsos amantes. II Tim. III, 1: instabunt tempora periculosa, et erunt homines seipsos amantes. Et qui non amat dominum, non est idoneus praelatus; sed magis ille qui non quaerit quae sua sunt, sed quae Iesu Christi, et hoc amore eius. II Cor. V, 14: caritas Christi urget nos. Congruit etiam officio quantum ad utilitatem proximorum: ex abundantia enim caritatis est quod aliqui diligentes interdum quietem propriae contemplationis intermittant, ut procurent proximorum utilitatem. Cum enim apostolus diceret, Rom. VIII, 39: certus sum enim, quod neque mors poterit nos separare a caritate Dei, subdit: optabam ego ipse anathema esse pro fratribus meis. Et ideo necessaria est examinatio de dilectione ad praelatum. Addit autem plus his, quia, ut etiam ex philosopho habetur in politica sua, naturali ordine ille qui praesidet et gubernat, debet excellentior esse: unde dicit, quod sicut anima se habet ad corpus quod regit, et ratio ad inferiores, similiter etiam homo ad animalia bruta. Sic se debet habere praelatus ad subditos. Unde secundum Gregorium, talis debet esse vita pastoris quod in comparatione eius subditi sint sicut sunt animalia ad comparationem sui pastoris. Et ideo dicit plus his, quia quanto plus diligit, tanto maior est. I Reg. X, 24: certe videtis quem elegit dominus, quoniam non sit similis ei in omni populo. Sed numquid necessarium est in electione semper eligere simpliciter meliorem etsi iura determinent quod sufficit bonum eligere? Ad quod dicendum, quod duplici distinctione opus est. Nam aliquid sufficit secundum iudicium humanum quod tamen non sufficit secundum iudicium divinum. Secundum iudicium humanum sufficit illud de quo homo non potest accusari, nec eius electio improbatur. Constat autem difficile esse fieri electiones, si possent reprobari ex hoc quod alius melior est quam ille qui electus est. Unde sufficit secundum iudicium humanum, ut habetur in decretali, quod electio sit recta, et eligatur idoneus. Secundum vero iudicium divinum et conscientiam, necessarium est eligere meliorem. Sed tamen aliquis dicitur melior simpliciter, et sic ille dicitur melior qui est sanctior, sanctitas enim facit bonum, sed non est melior quantum ad Ecclesiam. Et quo ad hoc aliquis est melior, inquantum est litteratior, competentior et discretior, et magis concorditer eligitur. Sed si, ceteris paribus, quae sunt ad utilitatem Ecclesiae et melioritatem quantum ad hoc, aliquis minus bonum simpliciter praeeligat alicui, peccat, quia de necessitate aliquid eum movet ad hoc. Aut ergo hoc pertinet ad honorem Dei et utilitatem Ecclesiae, aut ad aliquid privatum. Si quidem utilitas Ecclesiae et honor Dei movet eum, hoc bonum intelligitur in conditione electi, et facit meliorem quantum ad hoc. Si vero aliquid privatum, puta affectio carnalis, spes beneficii et commodi temporalis, est fraudulenta electio, et acceptio personarum. Hic ponitur responsio Petri: ex qua evidens signum correctionis de sua negatione apparet, et quod praedestinati semper corriguntur in melius, si quando labantur. Nam antequam negaret, Petrus superbivit contra ceteros apostolos, dicens: etsi omnes scandalizati fuerint, ego numquam in te scandalizabor. Item contra dominum: quia domino dicente: ter me negabis, ille subdit: si oportuerit me mori tecum, non te negabo.
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Sed modo de propriis viribus victus, non audet confiteri suum amorem, nisi sub testimonio et protestatione domini, humilians se Christo, et dicens domine, tu scis quia amo te. Iob XVI, 20: ecce in caelo est testis meus, et conscius meus in excelsis. Item humilians se apostolis, non dicit plus his sed simpliciter amo te. In quo instruimur quia non debemus nos aliis praeponere, sed alios nobis; Phil. II, 3: sed in humilitate superiores sibi invicem arbitrantes. Notandum etiam secundum Augustinum, quod domino quaerente diligis me, non respondit Petrus diligo sed amo te; quasi idem sit amor et dilectio. Quod est verum secundum rem; sed differunt secundum nomen. Amor enim est motus appetitus, et si quidem reguletur appetitus ratione, sic est amor voluntatis, qui proprie est dilectio, quia sequitur electionem: et inde est quod bruta proprie non dicuntur diligere; si vero motus non reguletur ratione, dicitur amor. Hic iam examinato Petro, iniungit ei officium, dicens pasce agnos meos, idest fideles meos, a me agno agnos vocatos; supra I, 29: ecce agnus Dei, ecce qui tollit peccata mundi; ut sic non possit dicit Christianus qui dicit se non esse sub cura istius pastoris, scilicet Petri. Ez. XXXVII, 24: pastor unus erat omnium vestrum; Oseae I, 11: ponent sibi caput unum. Congrue autem hoc officium, omnibus intermissis, Petro commisit, qui secundum Chrysostomum, eximius apostolorum erat, et os discipulorum, et vertex collegii. Hic ponitur secunda examinatio. Ut autem non repetantur pluries eadem verba, nota, quod ter dicit pasce oves meas; quia ter debet pascere. Scilicet doctrinae verbo; Ier. III, 15: dabo vobis pastores secundum cor meum, qui pascent vos scientia et doctrina. Item vitae exemplo; I Tim. IV, 12: exemplum esto fidelium in verbo, in conversatione, in caritate, in fide, in castitate; Ez. c. XXXIV, 14: in montibus Israel, idest in sublimitate magnorum virorum, erunt pascua vestra. Item temporali subsidio; ibid. 2: vae pastoribus Israel qui pascebant semetipsos. Nonne greges pascuntur a pastoribus? Sed attende quod tertia vice dicit ei pasce oves meas. Cuius ratio est, quia in Ecclesia sunt tria genera hominum, scilicet incipientium, proficientium et perfectorum. Et primi quidem duo sunt agni, quasi adhuc imperfecti; alii autem sicut perfecti dicuntur oves. Ps. CXIII, 4: montes, scilicet perfecti, exultaverunt ut arietes, et colles, idest alii, sicut agni ovium. Et inde est quod omnes praelati debent custodire subditos ut oves Christi, et non proprias. Sed heu, quia, ut dicit Augustinus in sermone paschali, extiterunt quidam servi infideles, qui dimiserunt gregem Christi, et furtis suis peculia gregem sibi fecerunt, et audis eos dicere: oves meae sunt illae. Quid quaeris oves meas? Non te inveniam ad oves meas. Sed si nos dicamus meas, et illi dicunt suas: perdidit Christus oves suas. Notandum etiam, quod sicut ter iniungit, ita ter examinat. Primo quidem quia ter eum negaverat; et ideo exigitur trina confessio, ne minus amori lingua serviat quam timori, et plus vocis elicuisse videatur mors imminens, quam vita praesens, ut dicit Augustinus. Secundo, quia Petrus tenebatur Christum ex triplici causa diligere. Primo ex peccato dimisso: Lc. VII, 42: cui plus dimittitur, plus diligit. Secundo ex honore promisso, quia magnum, scilicet super hanc petram aedificabo Ecclesiam meam, Matth. XVI, 18. Tertio ex officio commisso, ut hic, cum commisit sibi curam Ecclesiae; vel cum dicit pasce, propter hoc quod dominus praecepit, Deut. c. VI, 5: diliges dominum Deum tuum ex toto corde tuo, ut scilicet totam intentionem tuam ad Deum dirigas, ex tota anima, scilicet ut tua voluntas tota in Deum per amorem quiescat, et ex tota fortitudine tua, ut tota executio operum tuorum Deo serviat. Notandum etiam, quod Petrus tertio interrogatus, contristatus est. Quia cum ante passionem prompte assereret Christum diligere, reprehensus fuit a domino, ut dictum est. Videns ergo quod toties de dilectione interrogatur, timet ne reprehendatur a domino, et contristatur.
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Et ideo dicit tu omnia nosti: tu scis quia amo te, quasi dicat: ego diligo te, quantum mihi videtur; sed tu omnia nosti, et forte scis an aliquid aliud debeat contingere. Et ideo Petro sic humiliato fit finalis commissio Ecclesiae. Et secundum quemdam doctorem Graecum, dicitur, quod ideo ter interrogantur baptizandi in Baptismo.
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Supra commisit dominus Petro pastorale officium; hic praenuntiat sibi passionis martyrium; et satis convenienter: nam ad bonum pastorem pertinet ut pro ovibus suis animam ponat, supra X, 11. Petro autem non fuit datum ut pro Christo iuvenis animam poneret, sed ut senex pro ovibus: et hoc ei praenuntiat. In hac autem praenuntiatione dominus primo commemorat conditionem vitae praeteritae; secundo praenuntiat perfectionem vitae futurae, ibi cum autem senueris, extendes manus tuas; tertio Evangelista exponit verba domini, ibi hoc autem dixit significans qua morte clarificaturus esset Deum. Conditio autem Petri praeterita fuit cum defectu, quia in sua iuventute nimis praesumptuosus fuit, et propriae voluntatis: est hoc enim proprium iuvenum, ut dicit philosophus in sua rhetorica. Unde Eccle. XI, 9, quasi obiurgando dicitur: laetare, iuvenis, in adolescentia tua, et in bono sit cor tuum in diebus iuventutis, et ambula in viis cordis tui. Et ideo dominus hoc significans dicit cum esses iunior, cingebas te, et ambulabas ubi volebas. Et dicit cingebas te, idest ab aliquibus illicitis et superfluis cohibebas te, quasi tuo arbitrio non passus quod ab aliquo cohibereris; et etiam inde est quod in processu bonorum operum semper vis esse pro me in periculis. Non tamen datum est tibi quod iuvenis pro me patiaris, sed cum senueris, implebo tuum desiderium, ut quae non es passus iuvenis, patiaris senex: quia extendes manus tuas, et alius te cinget. Mirabilis praenuntiatio. Totum tempus et passionem exponit. Nam post tempus quo ista sunt dicta usque ad tempus mortis Petri fluxerunt fere triginta septem anni: unde patet quod satis senex erat. Dicit autem, secundum Chrysostomum cum autem senueris, quia aliter in humanis, aliter in divinis: in humanis enim negotiis iuvenes sunt utiles, senes vero inutiles; sed in divinis virtus non tollitur propter senectutem, immo aliquando magis roboratur. Ps. XCI, 11: senectus mea in misericordia uberi; Deut. XXXIII, 25: sicut dies iuventutis tuae, ita et senectus tua. Sed hoc intelligendum est in his qui in iuventute sua in bono exercitantur, ut Tullius dicit. Sed qui in iuventute sua dant se inertiae, non multum vel nihil valent senes. Intelligitur etiam per hoc, ut dicit Origenes super illud Matth. XXV, 19: post multum vero temporis reversus, quod raro inveniuntur utiles rectores et doctores Ecclesiae parvo tempore vivere, et inducit exemplum de Paulo, qui ut legitur Act. VII, 9, erat adolescens, et postea scribit ad Philemonem v. 9, cum sis talis ut Paulus senex. Et huiusmodi ratio est, quia cum pauci inveniantur ad hoc idonei, quando aliqui inveniuntur tales, conservantur a domino ut diutius vivant. Item exponit passionis modum, quia extendes manus tuas: nam Petrus crucifixus fuit sed non cum clavis sed cum funibus, ut diutius viveret. Et hoc Christus vocat cincturam. Sunt autem tria in passione sanctorum consideranda. Primo motus naturalis affectionis: nam inter animam et corpus est adeo naturalis amor quod numquam vellet anima a corpore separari, nec e converso. II Cor. V, v. 4: nolumus expoliari, sed supervestiri; Matth. XXVI, 38: tristis est anima mea usque ad mortem. Et ideo dicit quo tu non vis, scilicet naturae instinctu, qui sic est naturalis ut nec ipsa senectus potuerit eum auferre Petro. Sed desiderium gratiae hoc minuit: unde ad Phil. I, 23: cupio dissolvi, et esse cum Christo; II Cor. V, 8: audemus autem, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Deum. Secundo diversitas intentionis persecutorum ab intentione sanctorum: et ducet quo tu non vis. Tertio quod debemus prompti esse ad patiendum, non tamen occidere nos: unde dicit extendes manus tuas. Et hoc patet de Petro: quia cum populus vellet suscitare seditionem contra Neronem, et eruere Petrum, ipse repressit. I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum. Sed notandum, quod hoc quod dicit ducet, debet praecedere hoc quod dicit alius cinget te; quasi dicat cinget, quia ducet te quo non vis. Sed ne credatur hoc quasi vane dictum, scriptum est post mortem Petri. Nam Petrus occisus fuit tempore Neronis, sed Ioannes hoc Evangelium scripsit postquam revocatus est ab exilio, ad quod relegatus fuerat tempore Domitiani, inter quem et Neronem fuerunt plures alii imperatores.
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Et ideo exponit hoc quasi adhuc futurum, dicens hoc autem dixit significans qua morte clarificaturus esset Deum: mors enim sanctorum via est ad gloriam Christi. Phil. I, 20: magnificabitur Christus in corpore meo; I Petr. IV, 15: nemo vestrum patiatur quasi fur aut homicida (...). Si autem ut Christianus, non erubescat; glorificet autem Deum in isto nomine. Ex hoc enim ostenditur magnitudo domini, quo pro eius veritate et fide sancti exponunt se morti.
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Postquam proposuit Evangelista quid dominus exhibuit Petro, hic narrat quid exhibuit Ioanni, scilicet sibi ipsi, et primo ponitur commendatio discipuli; secundo commendatio sui Evangelii, ibi sunt autem et alia multa quae fecit Iesus. Circa primum primo ponitur commendationis occasio; secundo subditur ipsius discipuli commendatio, ibi conversus Petrus vidit illum discipulum quem diligebat Iesus. Occasio autem commendationis Ioannis fuit invitatio Christi invitantis Petrum ad sequendum: quia cum haec dixisset, scilicet de officio et martyrio, dixit, Iesus Petro, sequere me, secundum Augustinum, quantum ad martyrium, patiendo scilicet pro me: quia non sufficit qualitercumque pati, sed solum sequendo Christum, idest propter ipsum. Lc. VI, 22: beati eritis cum vos oderint homines propter filium hominis; I Petr. c. II, 21: Christus passus est pro nobis, vobis relinquens exemplum. Sed cum alii multi qui ibi aderant passi fuerint propter Christum, et praecipue Iacobus, qui prius occisus fuit, Actor. c. XII, 2: occidit autem Iacobum fratrem Ioannis gladio, quare specialiter Petro dicitur sequere me? Ideo scilicet, secundum Augustinum, quia non solum mortem passus est pro Christo, sed etiam in specie mortis, scilicet crucis, secutus est Christum. Matth. XVI, 24: si quis vult post me venire, abneget semetipsum, tollat crucem suam, et sequatur me. Vel, secundum Chrysostomum, dicitur sequere me, in praelationis officio; quasi dicat: sicut habeo a Deo patre curam Ecclesiae, Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam, ita ut loco mei sis super totam Ecclesiam. Sed quare post Christum Iacobus habuit primatum in Ierusalem post ascensionem Christi? Ad quod dicendum, quod habuit quidem specialem loci illius. Petrus autem universale dominium totius Ecclesiae fidelium. Hic ponitur commendatio Ioannis, et primo quantum ad praeterita; secundo quantum ad futura, ibi hunc ergo cum vidisset et cetera. Commendatur Ioannes quantum ad praeterita ex triplici privilegio. Primo specialis dilectionis Christi; unde dicit conversus Petrus, qui iam sequi etiam specialiter corporaliter inceperat Iesum, vidit illum discipulum quem diligebat Iesus: in quo datur intelligi quod Petrus iam pastor effectus, ad curam aliorum intendebat. Lc. XXII, 32: et tu aliquando conversus confirma fratres tuos. Diligebat autem Ioannem Iesus non exclusis aliis, quia supra XV, 9 dixit: sicut dilexit me pater, et ego dilexi vos. Sed eum speciali dilectione prae ceteris dilexit: et hoc propter tria. Primo propter intellectus eius perspicacitatem; magistri enim specialiter diligunt intelligentes discipulos. Prov. XIV, 35: acceptus est regi minister intelligens. Secundo propter munditiae puritatem, quia virgo fuit. Prov. XXII, 2: qui diligit cordis munditiam, propter gratiam labiorum habebit amicum regem. Tertio propter teneram aetatem: pueris enim et deficientibus magis compatimur, et signa familiaritatis ostendimus, sic et Christus Ioanni iuveni converso. Oseae XI, 1: puer Israel, et dilexi eum. In quo datur intelligi quod Deus specialiter diligit illos qui a iuventute serviunt ei. Mich. VII, 1: praecoquas ficus desideravit anima mea. Sed contra. Prov. VIII, 17: ego diligentes me diligo. Sed Petrus diligebat plus Christum; supra: diligis me plus his? Ergo Christus plus debuit Petrum diligere quam Ioannem. Responsio. Posset dici, quod Ioannes quia plus dilectus, fuit felicior, sed Petrus quia plus diligens, fuit melior. Sed hoc esset contra iustitiam. Et ideo hoc refertur ad mysterium: nam per hos duos duplex vita significatur, scilicet activa et contemplativa, et utriusque finis et obiectum est Christus. Sed vita activa, quae signatur per Petrum, plus diligit Deum quam vita contemplativa, quae significatur per Ioannem: quia magis sentit praesentis vitae angustias, et aestuantius ab eis liberari desiderat et ad Deum ire. Contemplativam vero vitam Deus plus diligit, quia eam magis conservat; non enim simul finitur cum vita corporis, sicut vita activa. Ps. LXXXVI, 2: diligit dominus portas Sion super omnia tabernacula Iacob. Sed aliqui secundum litteram hoc solvere volentes distinguunt in Christo duplicem dilectionem, secundum duplicem voluntatem, divinam scilicet et humanam, et dicunt quod Christus dilexit plus Petrum dilectione divina, Ioannem vero plus dilectione humana. Sed contra hoc est quod voluntas humana in Christo totaliter conformis erat voluntati divinae: unde quem plus diligebat voluntate divina, plus etiam dilexit voluntate humana. Dicendum ergo, quod illum plus diligebat cui magis bonum volebat. Petrum autem plus diligebat ad hoc ut faceret eum magis suum dilectorem; Ioannem autem diligebat ad aliud, scilicet ad perspicacitatem intellectus. Eccli. c. XV, 5: implevit eum dominus spiritu sapientiae et intellectus. Et secundum hoc Petrus est melior, quia caritas supereminet scientiae, I Cor. XIII, 8; Ioannes vero melior secundum perspicacitatem intellectus. Sed merita ipsorum ponderare solius Dei est. Prov. c. XVI, 1: spirituum ponderator est dominus. Et ideo alii dicunt, et melius, quod Petrus plus dilexit Christum in membris, et sic etiam fuit plus a Christo dilectus, et ideo ei Ecclesiam commendavit, Ioannes vero plus Christum in seipso, et sic ab eo plus fuit dilectus, unde ei matrem commendavit. Vel dicendum, quod Petrus dilexit Christum quantum ad promptitudinem et fervorem, Ioannes vero plus fuit dilectus quantum ad familiaritatis indicia, quae ei Christus magis demonstrabat propter eius iuventutem et puritatem. Et ideo consequenter cum subiungit qui et recubuit in coena super pectus eius, commendatur ex secundo privilegio, scilicet specialis familiaritatis ad Christum; et hoc est supra expositum. Tertio commendatur ex privilegio specialis fiduciae quam habebat de Christo, ita ut confidentius prae omnibus aliis eum interrogaret; unde dicit et dixit ei: domine, quis est qui tradet te? Quod similiter expositum est. Causam autem quare Ioannes commemorat huiusmodi privilegia sua, dixit Chrysostomus esse ad commendationem Petri. Posset enim credi quod Petrus propter hoc quod Christum negaverat, non fuisset admissus ad pristinam familiaritatem, et ideo ut hoc excludat, ostendit quod ad maiorem admissus est. Qui in coena non audebat interrogare, sed Ioanni interrogationem commisit, post passionem fratrum praepositura committitur, et non solum pro se interrogat, sed pro Ioanne. In quo datur intelligi, quod lapsi in peccatum quandoque in maiorem gratiam resurgunt. Bar. IV, 28: sicut enim fuit sensus vester ut erraretis a Deo, decies tantum iterum convertentes requiretis eum.
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Et ideo statim Evangelista primo subdit interrogationem, dicens hunc ergo cum vidisset Petrus, dixit Iesu: hic autem quid? Ubi ponitur commendatio Ioannis quantum ad futura, et primo ponitur interrogatio Petri; secundo responsio Christi, ibi dixit ei Iesus: sic eum volo manere donec veniam; tertio ponitur intellectus huius responsionis, ibi exivit ergo sermo inter fratres et cetera. Sciendum est autem circa primum, quod domino dicente Petro sequere me, Petrus gressu corporali coepit eum sequi, et Ioannes etiam secum: quem videns Petrus sequentem, interrogat pro eo Christum, dicens hic autem quid? Quasi dicat: ecce ego sequor te in passione, sed hic numquid morietur? De quo etiam Ioannes interrogasset, sed non audebat. Secundum autem Chrysostomum Petrus non intendebat quaerere de passione, sed de praelatione. Petrus enim super omnes alios condiscipulos diligebat Ioannem, et semper leguntur esse simul et in Evangelio et Act. c. III, 1, et ideo volebat eum habere socium in officio praedicationis per orbem: unde dicit hic autem quid, supple: faciet? Veniat mecum.
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Consequenter ponitur responsio Christi, cum dicit dicit ei Iesus: sic eum volo manere donec veniam. Sed sciendum, quod in Graeco non habetur sic, sed si eum volo manere et cetera. Sed non multum refert: qualitercumque enim dicatur, occurrit a principio sensus ille horum verborum, qui ipsis apostolis visus est, scilicet quod non moritur. Dicit enim sic eum volo manere donec veniam, quasi dicat: non morietur usque ad adventum meum. Sed hoc excluditur per hoc quod subditur et non dixit Iesus, quia non moritur: sed, sic eum volo manere donec veniam: quid ad te? Sed quidam hunc sensum sustinere volentes, dicunt quod Ioannes hoc subdit, non ut excluderet praedictum intellectum, sed ut ostenderet quod dominus hunc intellectum per haec verba non expressit, sed per illa tantum sic eum volo manere. Et propter hoc dicunt, quod Ioannes nondum est mortuus. Sed diversimode opinatum est de eius sepultura. Verum est enim, secundum omnes, quod sepulcrum intravit, et adhuc illud apparet. Quidam autem dicunt, quod sepulcrum vivens intravit, et divina virtute exivit translatus ad locum Enoch et Eliae, ubi reservatur usque ad finem mundi. Et secundum hoc exponitur sic: sic eum, vivum, volo manere, usque ad finem mundi; et tunc pro me patietur martyrium ab Antichristo cum illis duobus. Nam inconveniens est quod non moriatur: quidquid enim oritur, moritur. Hebr. c. IX, 27: statutum est omnibus hominibus semel mori. Alii vero dicunt, quod sepulcrum suum, quod est apud Ephesum, vivens intravit, et in eo adhuc vivit dormiens donec veniat Christus; habentes in argumentum huiusmodi, quod illic terra sursum quasi ebulliens scaturit quod eius anhelitu fieri dicunt. Sed hoc excludit Augustinus, dicens, quod minus est si dormiens vivit, quam si viveret beatus. Cur ergo Christus discipulo quem prae ceteris diligebat, pro magno munere longum donasset somnum, et privasset eum tanto bono, pro quo apostolus cupiebat dissolvi et cum Christo esse? Phil. I, 23. Et ideo non est hoc credendum; sed quod mortuus fuit, et resurrexit etiam in corpore. Et huiusmodi signum est, quia corpus eius non invenitur, et sic beatus manet cum Christo, secundum quod invitavit eum. Apoc. c. ult., 20: dicit qui testimonium perhibet istorum: etiam venio cito. Est ergo exponendum mystice, secundum Augustinum, ut intelligatur per hoc quod dicit manere, idest permanere, sive expectare, secundum illud Lc. XXIV, 49: manete in civitate donec induamini virtute ex alto. Et sic dominus de Ioanne, idest de vita contemplativa dicit sic eum volo manere, idest expectare, donec veniam, vel in fine mundi, vel in morte cuiuslibet contemplativi: quia contemplativa hic inchoata non perficitur; sed inchoata manet, et expectat donec Christus veniat, perficienda cum venerit. Apoc. c. VI, 11: dictum est illis ut requiescerent tempus adhuc modicum donec compleatur numerus conservorum eorum; Lc. X, 43: Maria optimam partem elegit, quae non auferetur ab ea; Prov. III, 16: longitudo dierum in dextera eius, et in sinistra illius divitiae et gloria. Sed activa vita perfecta, et informata eius passionis exemplo, interim sequitur Christum, patiendo pro eo. Sed, secundum Chrysostomum, legitur sic: sic eum volo manere, idest remanere in Iudaea, et in hac terra ad praedicandum, et te volo me sequi habendo sollicitudinem totius orbis, et patiendo pro me, et hoc donec veniam, ad delendum Iudaeos, quid ad te? Quasi dicat: meum est ordinare. Nam, sicut habetur in historiis, Ioannes non recessit de Iudaea usque ad tempus quo Vespasianus veniens in Iudaeam cepit Ierusalem, et tunc inde discedens venit ad Asiam. Vel, secundum Hieronymum, tu me sequere, idest per passionem, et sic scilicet Ioannem, volo manere, absque passione martyrii et mortis, donec veniam, ad vocandum eum ad me; supra XIV, 3: iterum veniam, et accipiam vos ad meipsum. Quid ad te? Scilicet de hoc privilegio. Unde in legenda beati Ioannis dicitur, quod cum nonaginta esset annorum, apparuit ei dominus Iesus Christus, et invitavit eum ad convivium suum.
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Consequenter cum dicit exiit ergo sermo iste inter fratres quia discipulus ille non moritur, ponitur quomodo discipuli praedicta verba domini intellexerunt, scilicet quod non moreretur. Et hoc est quod dicit exiit sermo, idest vulgatum est, inter fratres, idest inter discipulos, Ps. CXXXII, 1: ecce quam bonum et quam iucundum habitare fratres in unum, quod discipulus ille, scilicet Ioannes, non moritur. Sed hunc intellectum corrigit, dicens et non dixit Iesus, non moritur; Matth. XV, 16: adhuc et vos sine intellectu estis? Alia omnia exposita sunt.
Hic ponitur ultima pars Evangelii, quae est quasi epilogus, et primo ponitur commendatio Evangelii; secundo superexcessus rei quae in Evangelio narratur, ibi sunt autem et alia multa quae fecit Iesus. Evangelium autem commendatur dupliciter. Primo quidem ex auctore; secundo vero ex veritate, ibi et scimus quia verum est testimonium eius. Circa auctorem tria ponit. Primo eius auctoritatis privilegium, quia hic est discipulus ille, supple replicando: praedilectus, familiaris, fideliter interrogans, et cui datum est ut sic maneat donec veniam, quae omnia ad auctoritatis privilegium spectant. Dicitur Ioannes specialiter praedilectus propter specialitatem caritatis. Supra XIII, 35: in hoc cognoscent omnes quod mei estis discipuli, si dilectionem habueritis ad invicem. De dilectione autem fraterna nullus apostolorum tantum loquitur quantum ipse in epistolis suis. Legitur etiam de eo, quod iam senex effectus portabatur ad Ecclesiam a discipulis suis ut instrueret fideles, quibus dicebat hoc tantum: filioli, diligatis invicem. Et in hoc est perfectio disciplinae Christianae. Secundo propter eius officium, quod est perhibere testimonium, unde dicit et testimonium perhibet de his. Hoc est proprium apostolorum officium; Actor. I, 8: eritis mihi testes; Is. XLIV, 8: vos testes mei, dicit dominus. Tertio subdit eius studium, cum dicit et scripsit haec: qui enim ex officio apostolatus praesentibus testificatus est de gestis Christi, ipsemet ex studio, praedicta gesta ad utilitatem futurorum et absentium scripsit. Is. VIII, 1: sume tibi librum grandem, et scribe in eo stylo hominis: velociter spolia detrahe, cito praedare; Eccli. XXXVIII, 25: sapientiam scribet in tempore vacuitatis; et qui minoratur actu, sapientiam percipiet; qua sapientia replebitur. Datum est enim ipsi Ioanni ut viveret usque ad tempus quo Ecclesia in pace erat; et tunc haec omnia scripsit. Sed ideo addit hoc, ne videatur hoc Evangelium, propter hoc quod scriptum fuerat post mortem omnium apostolorum, et alia Evangelia approbata fuerant ab eis, et specialiter illud Matthaei, minoris esse auctoritatis quam alia tria Evangelia. Hic ponitur veritas Evangelii. Et loquitur in persona totius Ecclesiae a qua receptum est hoc Evangelium. Prov. VIII, 7: veritatem meditabitur guttur meum. Notandum autem, quod cum multi scriberent de Catholica veritate, haec est differentia, quia illi, qui scripserunt canonicam Scripturam, sicut Evangelistae et apostoli, et alii huiusmodi, ita constanter eam asserunt quod nihil dubitandum relinquunt.
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Et ideo dicit et scimus quia verum est testimonium eius; Gal. I, 9: si quis vobis evangelizaverit praeter id quod accepistis, anathema sit. Cuius ratio est, quia sola canonica Scriptura est regula fidei. Alii autem sic edisserunt de veritate, quod nolunt sibi credi nisi in his quae vera dicunt. Hic ponitur insufficentia Scripturae suae quantum ad rem quam scribit, ut quasi removeat quod haec scripsit quasi volens praestare gratiam dilectori suo: quia non solum ista fecit, sed etiam multa alia quae non sunt scripta in libro hoc.
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Hoc autem quod sequitur quae si scribantur per singula, nec ipsum arbitror mundum posse capere eos qui scribendi sunt libros, potest dupliciter exponi. Uno modo, ut capere referatur ad capacitatem intellectus; quasi dicat: tot possent dici de Christo quod nec mundus caperet eos libros qui de his scriberentur. Supra XVI, 12: multa habeo vobis dicere, sed non potestis portare modo, idest capere. Alio modo, ut sit locutio hyperbolica: et significat excessum operum Christi. Sed quid est hoc quod dicit? Praemisit enim: et scimus quia verum est testimonium eius, et statim subdit hyperbolicam locutionem. Sed, secundum Augustinum, sacra Scriptura utitur quibusdam figuratis locutionibus, sicut: vidi dominum sedentem super solium excelsum et elevatum, et tamen non sunt falsae: ita quando in sacra Scriptura est aliqua locutio hyperbolica. Non enim est intentio dicentis ut credatur quod dicit, sed quod intendit significare, scilicet excessum operum Christi. Hoc tamen non fit quando aliquid quod erat obscurum vel dubium exponitur, sed quando id quod est apertum augetur vel attenuatur; puta cum quis volens copiam alicuius rei commendare, dicit: hoc sufficit centum personis vel mille. Volens autem vituperare dicit: hoc vix sufficeret tribus. Nec tamen falsum dicit: quia sic verba rem quae indicatur excedunt, ut ostendatur quod non intendit mentiri, sed ostendere esse parum vel multum. Vel potest referri ad virtutem Christi, qui signa faciebat: ut fiat vis in hoc quod dicit per singula. Scribere enim per singula, signa et dicta Iesu Christi, est dictorum singulorum et factorum enucleare virtutem. Verba autem et facta Christi sunt etiam Dei. Si quis autem vellet eorum rationem per singula scribere vel narrare, nullo modo posset; immo etiam nec totus mundus hoc potest. Infinita enim verba hominum non possunt attingere unum Dei verbum. A principio enim Ecclesiae semper scripta sunt de Christo, nec tamen sufficienter; immo si duraret mundus per centum millia annorum, possent libri fieri de Christo, nec ad perfectionem per singula, facta et dicta sua enuclearentur. Eccle. ult., 12: faciendi plures libros nullus est finis; Ps. XXXIX, 5: annuntiavi, et locutus sum: multiplicati sunt super numerum.
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Ad ea quae 20,30. 31 habentur merito adnotat Aug. : hoc capitulum velut libri huius indicat finem, et TÀom. ea vocat epilogum libri. Idque recle. Cur itaque nova additur narratio? « Evangelio iam absoluto hanc quasi appendicem a Ioanne adiectam ideo esse ut opinionem eorum refelleret qui ipsum nequaquam moriturum putabant, ipsa huius capitis materies nos docet. In hac quoque historia nemo Ioannem auctorem non agnoscit testemque oculatum eorum quae narrantur. Narrationis forma eadem illa ipsa totius libri propria, simplex et nativa, simulque pellucens ac vivida » (Patr.; cf. de evang. lib. I cp. IV n. 37-44). Rationem cur hoc caput adiectum sit clare exprimi in v. 23satis patet (cf. Schg. Schz. Weiss). Quomodo vero epilogus dici queat qui correspondeat prologo (F*/.), non facile cernitur, saltem si argumenti rationem habueris. Putabant Jans. Tol. hoc caput additum esse quia narrationem habeat de Petro cognitu necessariam , ita ut mirum non sit loannem post impositum semel evangelio suo finem rursum commotum esse ut haec adiiceret. Verum potius ita dixeris necessariam fuisse refutationem sermonis qui exierat inter christianos, adeoque apostolum totam illam occasionem explicuisse. Illi ergo falso rumoriiandem debemus quod de scena illa utique pro Petro gravissima .edocemur. Habes exemplum sacros auctores minime sollicitos :fuisse integram quandam doctrinarum et institutionum summam lit- ^, teris mandare. Si non ex verbis Christi falsa illà opinio apud fideles "exstitisset, nihil ex evangelii libro scripto sciremus de verbis illis : pasce'oves meas, non haberemus testimonium Scripturae de collato primatu (de promisso, Matth. 10, 18. 19). . Uti-Christus mandaverat (cf. Matth. 28,7. Marc. 16, s), apostoli aliquo tempore post résurrectionem se receperunt in Galilaeam, patriam regionem. Ibi et ab infestatione ludaeorum tati erant et quiete fruebantur et piscatione facilius quam in urbe victum sibi comparabant; v. i postea μετὰ ταῦτα, formula consueta transeundi ad aliam narrationem; cf. 5,1; 6,1; 7,1 manifestavit se iterum Iésus discipulis ad mare Tiberiadis, δὰ lacum Genesareth; ex ipsa voce manifestavit se iam indicatur plane aliam fuisse rationem agendi Iesu. cum suis post resurrectionem; « liquidum est illum ex indulgentia solum visum esse, quia iam incorruptibile et immortale corpus gere- -bat » (Chr.). Est enim « in natura corporis gloriosi et virtute ut possit videri et non videri sicut vult a corpore non glorioso, etideo dicit : manifestavit i. e. se visibilem praebuit » (Thom.). Hoc enim indicatur Christum post resurrectionem certis quibus volebat intervallis a discipulis visum fuisse (Mald.) ; manifestavit autem sic
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v. 2 erant simul Simon Petrus et Thomas qui dicitur Didymus et Nathanael cf. 1,45 seq., i. e. Bartholomaeus, filius Tholmai, qui erat a Cana Galilaeae, qui igitur hic medius inter apostolos enumeratur, quare eum esse, Bartholomaeum vix non certum est (vide Comment. Matth. 1, p. 374), et filii Zebedaei, lacobus et Ioannes, et alii ez discipulis eius duo ; monet quidem Mald. cum evangelista non dicat qui fuerint isti duo, non esse nimis curiose vestigandum ; nihilominus coniectat ipse, uti iam Barh. coniectavit, fuisse Andream et Philippum, quia hi fuerint ex Bethsaida et istum locum designari in Petro et filiis Zebedaei omnino probabile sit. Putat Weiss in filiis Zebedaei iam haberi indicium hoc caput non esse scriptum a Ioanne; nam nunquam Ioannem se ita designare. Sed cur debuit hoc loco scribere : et Iacobus et discipulus alius quem diligebat Iesus? nonne in tali enumeratione multo brevius erat ita scribere, uti scripsit? Est hic unicus locus ubi se et fratrem suum coniunctim nominat; quo igitur iure dici potest talem loquendi modum ab eius more abhorrere? Etiam Schg. coniectat ut Mald.; aliis placuit Aristionem et loannem presbyterum (qui aptissimum est; et si nocte nihil capitur, iam quae poterit esse spes rationem deprehendunt veteres, ita in singulis fere narrationis parautem facto stetit Iesus 1n littore ἔστη εἰς uti 20,19. 26 subito se sistit; non tamen cognoverunt discipuli quia Iesus est vel quia noluit cognosci vel quia aliena forma se videndum praebuit (Marc. 16,12). Mercatoris quasi speciem induens ac si vellet pisces emere eos alloquitur (Chr. Euth. Ians. Maid. Tol.)
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v. 5 dixit ergo eis Iesus : pueri, παιδία, est amica compellatio; Euth. moris fuisse ait ita operarios appellare propter illorum robur ac strenuitatem ad labores; numquid pulmentarium habetis? xoccoxqw» quidquid cum pane ad comedenvocat hic omne id quo panis conditur, sive piscis sit sive aliud To nos communiter dicimus pulmentum » (Bon. sim. Cat. Mald.), est idem quod obsonium (To/.); responderunt ei : non; simpliciter respondent, nolentes ignoto homini sine causa declarare infelicem piscationem qua per totam noctem laborabant (Maid.). Quasi amicus consilium dat Iesus (Maíd.)
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v. 6 dicit eis : mittite in dexteram navigii rete et invenietis; locum designat, ne fortuito locutus videretur, sed praescius futurorum (Euh. Tol.); monent dexteram partem censeri ominis felicis; in ea collocandos esse beatos (Aug. Gregorius hom. 2&; Rup. Mald. Tol. etc.); miserunt ergo; et iam non valebant illud trahere prae multitudine piscium ; mirum ad verbum hominis ignoti rete iecisse, cum per totam noctem nil prendere potuissent; sed aut aliquid in eo sanctum et venerabile animadverterunt ideoque concepta spe rete coniecerunt, aut, ut ego suspicor, quia ita comparatum natura est, ut ea consilia quae vera esse cupimus facile sequamur (Ma/d.). Hac. uberrima piscatione verbo Domini facta praefigurari uberes fructus et multitudinem hominum, quibus perapostolos ἃ Iesu missos salus afferatur facile perspicitur. Ex copia piscium adeo repentina miraculum agnoscit Ioannes et Iesus primo omnium a dilecto discipulo voluit agnosci, qui id statim Petro qui verisimiliter totus erat in attrahendo reti indicat
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v. 7 dizit ergo discipulus ille quem diligebat Iesus Petro : Dominus est; Simon Petrus cum audisset quia Dominus est tunica succinzit se (erat enim nudus) et misit se in mare; « proprios sibi mores exhibent discipuli, Petrus et loannes; ille ferventior, hic sublimior erat; ille promptior, hic perspicacior; ideo loannes prior Iesum agnovit, Petrus prior illum adiit » (CAr.). Petrus enim quam primum audit esse Dominum confestim quae in manibus erant proiicit nec sustinens donec navigio ad eum perveniret se in, mare iacit quo citius accedat (Eu/A.); fervens quippe et ad Christi amorem ac studium semper incitatus erat et audax (Cyr.). In eo quod Ioannes prior agnovit Dominum, laudem virginitatis celebrant : prior virginitas virginale corpus agnoscit (cf. Mald. lans. Lap. Calm.). Quo facilius labori incumberet, vestem superiorem abiecerat Petrus i. e. erat nudus i. e. sola subucula indutus. In reverentiam Domini succingit sibi ἐπενδύτην, tuniculam manicis . earentem quae corpus ad genua usque contegat et hac utebantur qui in mari degebant; nam simul et agilitatem eis tribuebat et decentiam (Euth.); Theoph. linteum quoddam fuisse dicit quo Phoenices et Syri piscatores se amiciebant, sive nudi essent sive vestiti hoc superimponentes. Dum Petrus magnitudine desiderii veniendi ad Dominum se mittit in mare ad Dominum natans,
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v. 8 alii autem discipuli navigio venerunt — non enim longe erant a terra, sed quasi cubitis ducentis — vides scriptorem navigandi peritum qui oculis litorum distantiam metiri didicit (Patr.) — distantia erat pedum trecentorum (centum meter); illi tardius advenerunt navigantes et non sine labore traAentes rete piscium per aquam. Pro magna sua benignitate Iesus discipulis qui tamdiu laboraverant iam praeparavit prandium
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v. 9 ut ergo descenderunt in. terram, viderunt prunas positas et piscem superpositum et panem , quae nutu Domini allata esse ministerio angelorum (ScAg. Schz.) vel miraculo effecta certum est. Ita Iesus se familiarem suis praebet largitorem bonorum. Et ad ea quae ipse paraverat, ut de sua piscatione ipsi quoque afferant vult — ita Dominus incipit efficere bonum, dein discipuli ad salutem efficiendam eius nutu collaborant (cf. Cyr.)
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v. 10 dicit eis Iesus : afferte de piscibus quos prendidistis nunc ; iubet afferri ut ex eorum magnitudine et multitudine magnitudinem miraculi oculis cernerent (Mald.). « Et utique iubente illo eos non fecisse quis credat? hinc ergo fecit prandium Dominus illis septem discipulis suis, de pisce scilicet quem prunis superpositum viderant huic adiungens ex illis quos ceperant et de pane quem nihilominus eos vidisse narratum est; piscis assus, Christus est. passus; ipse est et panis qui de coelo descendit (6,41); huic incorporatur Ecclesia ad partioipandam beatitudinem sempiternam » (4ug. ) tior et tamquam artis piscatoriae peritior (Ians.)
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v. 11 ascendit Simon in navim, et trazit rete in. terram plenum magnis piscibus centum regnum Dei et signari hic in'opere quod postea verbo declaretur (Greg. hom. 94); si cum sociis traxit, tamen Petrus ut primus in opere omni modo piscationem miraculosam eflert Ioannes; quare mystica explicatio quam plerique sequuntur per partes fere singulas merito consistit (cf. Theod. Her. Severus in cat. Cord. Cyr. Aug. Rup. Thom. Tol. Maid. qui cum alias fere abstineat a mystica interpretatione, in hac tamen narratione eam libenter agnoscit). . De numero piscium 153 variae feruntur acceptiones. Centenario numero utpote plenissimo ex decem decadibus composito designari omnes electos (Cyr.), vel conversos ex gentibus (Severus, Ammonius, Theoph. Euth.), quinquegenario conversos ex Iudaeis (Cyr., alii), ternario mysterium Trinitatis. Alii tres ordines salvandorum exprimi opinantur : per centenarium numerum coniugatos, per quinquagenarium viduos et continentes, per ternarium virgines (Hup.). Aliis placet eo numero signiflcari « universitatem, quia sicut dicit Hieronymus, tot genera piscium in mari esse a philosophis descripta leguntur » (on. cf. Hier. in Ez. 47,6. Ceterum Plinius animalium aquatilium centum quadraginta quattuor genera esse affirmat, nat. hist. 32,14 (53) ed. Detlefsen vol. 5 p. 32). Subtilius in eum numerum inquirunt Aug. Thom.; varia quoque affert Mald.; ipse tamen sobrie non aliud mysterium agnoscit quam quod voluerit Christus ista numerorum varietate designare, ut apostoli ex omni hominum genere multos, ex alio tamen plures, ex alio pauciores piscarentur. Varia quoque ab acatholicis excogitata sunt. lta Grotius quem Hengstenberg secutus est numerum explicat ex 2 Chron. 2,46, ubi numerus alienigenarum tempore Salomonis in terra Israel fuisse traditur 153 600; unde praefigurari plenitudinem gentium intraturam ad populum Dei et haberi praesagium mirae unitatis eorum qui per apostolos in Ecclesiam essent colligendi. Verum suntne soli alienigenae colligendi? Pluribus placuit in numero 153 quaerere nomen ex significatione numeraria singularum litterarum; ita Volkmar: Schimeon (71) bar (22) Iona (31) Kepha (29); Keim : Schimeon (71) Iohanna (53) Kepha (29); cf. Keil, Weiss. Quae tamen ut arbitraria et ludicra merito exploduntur. 'ostqui in rete pertractum est,
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v. 12 dicit eis Iesus : venite , prandocens nimirum his verbis post labores et sudores insumptos os'qui vocati fuerint et servati secum tandem recubituros ineffailibus deliciis appositis atque una perpetuo futuros » (Cyr.); et nemo audebat discumbentium τῶν μαθητῶν discentium, discipulorum (vide ;* non iam; solitam loquendi libertatem habebant , sed cum silentio , -'Aimore et reverentia magna sedebant illi attendentes » (CAr.)
21:13
v. 13 —et^venit! Iesus et. accipit panem et dat eis οἱ piscem similiter; uti- «πὰ ipse consueta familiaritate, tamquam paterfamilias sicuti alias fácere consueverat; « Christus eis distribuit, ut rursus velut in typo quódam disceremus Christum fore nobis divinorum donorum largi- Tn v. 15 plus his om abcer sin et pauc minusc gr. sin om tu scis quia amo te; item om in v. 16; sin diligis me valde (bene). In v. 17 sin dicit ei iterum... quía tribus vicibus ita Iesus ad eum loquebatur. In v. 21 sin et cum eum vidisset Simon - sequentem. In v. 22 si sic eum volo manere ff* ben val fuld* et ita edidit Wordsworth; si eum efq med; sed codd vulg longe pler βίο eum volo manere. In v. 23 sin exiit sermo inter discipulos; in fine sin om quid ad te, uti om aliq minuso ae dub arm. In v. 25 sin mundus non sufficeret pro eis; posse add aq theod wil hub (in marg); versum om Ti eum Μ΄; at eum habent codd omnes, versiones, Patres. Prandio peracto Iesus Petrum singulariter alloquitur eique gubernationem omnium fidelium et totius Ecclesiae curam ac regimen committit ita implens quod ei antea promiserat : super hanc petram aedificabo Ecclesiam meam et tibi dabo claves regni coelorum (οἵ Matth. 16,18. 19). Prius tamen de amore inquirit et id quidem ter, dilectionemque exquirit non communem, sed eximiam, ut ostendat qualis esse debeat cui reliquorum cura concreditur et qua ratione curam illam ac regimen exercere debeat, simul manifestat Dominus quanto amore ipse suos prosequatur quos non commissos vult nisi amanti se plus ceteris (cf. 7o/.). Supra 20,21 aequalem omnibus contulit potestatem; nunc vero unum omnibus praeficit, curam et regimen omnium uni tradit atque ita unitati quam pro suis a Patre efflagitavit (17,21-23) efficaciter prospicit;
21:15
v. 15 cum ergo prandissent , dicit Simoni Petro Iesus : Simon Ioannis i. e. fili Ioannis, appellatio est eadem ac Matth. 16,17 Simon Bar Iona; nam ut Τοί. notat abbreviato vocabulo Iona explicandum est Ioannes (vide quae ad Matth. 1. c. dixi), eum nomine proprio vocat, ut ad eum solum , non ad alios apostolos, haec quae dicturus est pertinere pateat, diligis me plus his? plus quam hi me diligunt? dicit ei : etiam Dominus, tu scis quia amo te; humiliter respondet Petrus; non se aliis praefert, ut ante passionem non sine quadam iactatione fecerat (Matth. 26,33) iudicium Domino defert. Quaerit Dominus diligatne plus ceteris, non solum ut intelligamus eximiam ac singularem dilectionem requiri in eo qui praeficiatur omnibus, sed etiam ut apertum fiat ad solum Petrum pertinere quod ei dicitur neque hoc aliis quoque apostolis in Petro dici, ut quidam volunt, ac si Petrus tamquam os omnium apostolorum responderet (cf. Ians.): dicit ei : pasce agnos meos ; ergo praeter id quod omnibus apostolis contulit Iesus (20,21), Petro peculiaris quaedam potestas eaque in omnes, universalis traditur. i Notum est ex vetere foedere populum Dei nomine gregis Domini designari, eum oves pascuae Domini appellari (cf. Ps. 73,1; 76,21; 7,15. Zach. 10,3 etc.), quem loquendi modum ipse Iesus usurpavit (cf. Matth. 9,36 ; 10,6. Ioan. 10,1 seq.). Unde verborum sensus nequit esse obscurus;
21:16
v. 16 dicit ei iterum : Simon Ioannis diligis me? ait illi : etiam Domine, tu scis quia amo te; dicit ei : pasce agnos meos ποΐμαινε τὰ προβάτιά μου esto pastor ovicularum mearum ;
21:17
v. 17 dicit ei tertio : Simon Ioannis, amas me? « ter interrogat et ter eadem imperat, ut ostendat quanti faciat ovium euram et hoc maximum esse amoris erga se argumentum » (CAr.); ter Christus tam cognitam, tam exploratam Petri caritatem examinat; quantum igitur momentum ponit in caritate pastoris animarum! Praeterea certum quoque esse videtur, quae est plurimorum sententia, respici a Christo trinam Petri negationem ; « redditur negationi trinae trina confessio , ne minus amori lingua serviat quam timori et plus vocis elicuissé videatur mors imminens quam vita praesens » (Aug. sim. Cyr. Theoph. Isidorus, Ammonius, Apolinarius in cat. Cord. Thom. Mald. Ians. Tol. Lap. Calm. Corl.) et idem etiam satis ostenditur, quoniam contristatus est Petrus , quia dizit ei tertio : amas me? turbatus est ob priora timidus effectus (CAr.) et tristis quod eum Christus tam saepe et tam diligenter interroget quasi indicare videretur se illum habere suspectum, idcirco ne semel quidem et iterum affirmanti amorem credidisse (Mald.) ; contristatus est sibi quidem de suo in Iesum amore conscius, at aliquid sinistri suspicans quasi Dominus de ipsius amore dubitaret vel alium rursus lapsum vellet praedicere (Tol. Corl.); et dizit ei : Domine, tu omnia nosti; tu scis quia amo te; dizit ei : pasce oves meas , « sit amoris officium pascere dominicum gregem, si fuit timoris indieium negare pastorem » (Aug.); « si amas me, frairum praefecturam suscipe (προίστασο τῶν ἀδελφῶν) et ferventem illum amorem quem semper exhibuisti et de quo exsultabas nunc ostende animamque illam quam te pro me daturum esse dicebas, da pro ovibus meis » (CAr.). Legitur primo βόσχε, dein ποίμαινε, tertio βόσκε. Discrimen hoc. statui potest, ut βόσκειν sit pascere, ποιμαίνειν autem sensu translato adhibeatur ; de notione regendi, gubernandi (Cai.); ita 2 Sam. 5,2; 7,7. Ps. 2,9; 22,4; 71,14. Mich. 5,2. Matth, 2,6. Aliud discrimen Zheoph. statuit, ποιμαίνειν severiorem significare praefecturam, miliorem βόσκειν. Verum in pascere * quae est notio nativa vocis utriusque omnia officia veri bonique pastoris includuntur, qualia sunt providere gregi de pascuis bonis ac salubribus, a noxiis et periculo plenis locis eum arcere, defendere a lupis, errantes reducere, et ea quae Ez. 34,16 enumerantur : quod perierat requiram et infirmum fuerat consolidabo et quod pingue et forte custodiam. Regimen designatur paternum (cf. 4 Petr. 5,2. 3 pascite qui in vobis est gregem Dei... neque ut dominantes). 886 - i 10AN. 21,17-18: tM. 15,1848) et Petrus Chrysologus : « oves suas Petro vice sua ut pascat ad coelum remeaturus commendat » (or. 6; M. 52,202) et Leo Magnus : « de oto mundo unus Petrus eligitur qui et universarum gentium vocationi et omnibus apostolis cunctisque Ecclesiae Patribus praeponatur, ut quamvis in populo Dei multi sacerdotes sint multique pastores, omnes tamen proprie regat Petrus quos principaliter regit et Christus; magnum et mirabile huic viro consortium suae potentiae tribuit divina dignatio et si quid cum. eo commune ceteris voluit esse principibus, nunquam nisi per ipsum dedit quidquid aliis non negavit » (serm. 4,2; cf. 4,4; M. 54,149. 152). Similiter Cyprianus : « super illum unum aedificat Ecclesiam suam et illi pascendas mandat oves suas » (de unit. Eccl. 4; M. 4,499). Et Theoph. : « totius orbis ovium praefecturam (τὴν προστασίαν) Petro committit ; non autem alii, sed huic tradit, primum quidem quia omnes praecellebat, deinde ostendens ipsi fiduciam esse sumendam negatione veluti deleta et oblivioni tradita » et Atup. : « Petro praecipuum datum est ius super omnes pisces pertinentes ad regnum coelorum »; sim. 7Aom. etc. Etiam Holizmann dicit Petro conferri imperium summum (Oberleitung) et verba vocat Papstspruch. Commisit itaque Christus Petro pastorale officium; nunc declarat passionis martyrium et satis convenienter; nam ad bonum pastorem pertinet ut pro ovibus suis animam ponat (Thom.). Et simul hac praedictione confirmat Christus vera esse quae Petrus de sua dilectione affirmarit (Cyr.) et Petrum demum summum dilectionis documentum exhibiturum, ut animam ponat in testimonium Christi, eum scil. impleturum quod antea, promiserat nec tamen praestiterat : tecum paratus sum et in carcerem et in mortem ire (Luc. 22,33); animam meam pro te ponam (13,37) et Christus ei manifestat quomodo futurum sit quod ei dixerat : quo ego vado, non potes me modo sequi; sequeris autem postea (13,36)
21:18
v. 18 amen, amen dico tibi : cum esses ' dunior, cingebas te et ambulabas ubi volebas; cum autem senueris , eztendes manus tuas et alius te cinget et ducet quo tu non vis; in manuum extensione crucifixionem intelligunt, ut Ma/d. merito dicit , omnes hic auctores (cf. Theod. Aer. Amm. in cat. Cord. Theoph. Euth.. ' Rup. Thom. Bon. Barh. Corl. Schg. Schz. Fil. Keil); extendes scil. manus in cruce; « crucifigeris ; ad hoc autem ut venias, alius te cinget et ducet non. quo vis, sed quo non vis; prius dixit quod fieret et deinde quomodo fieret » (Aug.). Et revera extensionem manuum etiam scriptores profani ad crucis supplicium referunt (cf. Wetstein ad h. 1. qui exempla affert ex Arriano, Artemidoro, Licinio Macro, Plauto). Et quomodo ad supplicium sit perventurus explicatur in oppositione ad vitam anteactam : alius te cinget vel funibus, vinculis te astringet, vel « tum Petrus ab alterocingitur, cum cruci adstringitur » (Tertull. Scorpiac. 15) e£ ducet quo tu non vis, i. e. naturae affectum indicat innuitque animam invitam a corpore separari ; nemo enim sine dolore corpus deponit (Chr. Theoph. Euth.). Hunc infirmitatis affectum quo nemo vult mori usque adeo naturalem reliquit, ut eum Petro ne senectus quidem auferre potuerit; hunc Christus ad nos consolandos in $e quoque transfiguravit (Aug.), hunc apostolus quoque expressit :- ingemiscimus gravati eo quod nolumus exspoliari (2 Cor. 5,4). Uti evangelista saepius facit (cf. 1,21; 6,65; 1,39; 11,13. 51; 19,6. 33; 13,11), ita hic quoque. sermonem antecedentem explicat v. .19 hoc autem dixit significans qua morte clarificaturus esset. Deum; « ex hoc loco manifeste efficitur Petrum cum Ioannes haec scribebat jam fuisse interemptum » (Patr. Corl.) et eos quibus scribit nosse modum eius martyrii (ScAg.). Et cum hoc dixisset, dicit ei : sequere me;quam vocem explicant vel in universum : sequere vestigia mea , vel sequere mé in genere mortis (cf. Theoph. Euth. Rup. Mald.). Verum alii accipiunt de progressu corporali; surrexit enim Christus a loco ubi discumbebant et progrediens dicit Petro, ut sequeretur ; sed corporali hac sequela simul indicari aiunt Petrum secuturum in morte crucis (Tol. Ians. Cai. Lap. Schg. Fil.). Verba Christi Maid. quidem de sequela spirituali solum vult intelligi; at Iesum cum haec diceret abire coepisse, non ut iuberet Petrum pedibus se sequi oportere, sed ut ipso abeuntis habitu declararet ita se mortis genere sequi debere, quemadmodum pedibus sequeretur. Atque ex v. 20 certum est quod TAom. dicit : Domino dicente Petro : sequere me, Petrus progressu corporali coepit eum sequi et Ioannes etiam cum eo;
21:20
v. 20 conversus Petrus vidit illum. discipulum quem diligebat Iesus sequentem, qui et recubuit in coena super pectus eius; cf. 13,23, et dizit : Domine, quis est qui tradet te?
21:21
v. 91 hunc ergo cum vidisset Petrus, dizit Iesu : Domine, hic autem quid? videt Ioannem sequentem; coniectat eum quoque velle Dominum de sua sorte interrogare; unde sicut in coena loannes pro Petro interrogavit (13,2& seq.), ita nunc Petrus quasi vicem reddens putansque eum non audere interrogare sciscitatur (CAr.). Scivit Petrus Dominum singulari quoque modo a Ioanne diligi atque loannem a Domino; videt eum, cui non dictum erat: sequere me, tamen sequentem, quippe qui ἃ Domino avelli non posset; Petrus ex familiari Christi colloquio iam audacior factus partim ex amore quo loannem prosequebatur quem interrogare modestiae causa non audere indicat, partim ex curiositate ad quam amor eum pertraxit hanc quaestionem Domino ponit (cf. Jans.). Ex amore eum sollicitum fuisse de sorte Ioannis eumque voluisse habere consortem : annon eadem nobiscum via incedet? cen- omnino videtur non de altero idventu, sed deeius adveritu'in morte singulorum (vide supra). 'erum-lectionem latinari: 6556 mieridosàm certum est. Iam Cai. Sli B it nulla prorsus specie probabilia quod in graeco non habetur sic, sed 5i; Ex lis quae Hieronimi (adv; Tovini 1,96) habet : quid ad te, um' volo sic esse, fortasse vonicctari licet eum legisse : si sic eum volo manere (vide lect. var.). “ἢ Porro-ex üpsa responsione Christi et ex v. 23 quo ille falsus rumor fellitur,'apparet omnino: sequeridum esse textum:graecum : si eum volo manere, donec: veniam ,..guid :ad. e ad te non pertinet de ea re e; ad te nihil-attinét;/ad'ea;qüse:tibi dixi; nihil id facit (To/.). Secündum latinam lectionem: autem 'Christus clare et directe dixisset oannem aut victurum usque ad secundum adventum, aut morte plaτ οἶδα e vita migraturum. Christus sub conditione locutus est ἐὰν ; nihil l'affirmavit; rem ad Petrum non spectare, neque eum debere moleste vL ; ferre , etiamsi eum manere vellet (Maid.). Cum haec conditio et illud anere dicatur in: oppositioné:ad: mortem Petri praedictam, facile ielli itur, quae est hominum coniectandi indoles, serpsisse opinionem [oannem non esse moriturum. Quare magna cum emphasi loannes in memoriam revocat quid Christus dixerit
21:23
v. 23 exiit ergo sermo iste inter fratres , christianos, quia discipulus tlle non moritur; et non dicit. et Iesus : non moritur, sed ἡ sic lege sj eum volo manere donec veniam, quid ad te? sunt qui illud douec veniam ad iudicium in urbem lerusalem referant; cuius sententiae iam meminit TheopA., eam sequitur 76/. et fere approbat δελσ. ; alia quoque explicatio proponilur; legimus enim Matth. 16,28 : sunt... qui non gustabunt mortem donec videant Filium hominis venientem in regno suo, quae verba Marc. 8,39 ita efferuntur : donec videant regnum Dei veniens in virtute, et similiter Luc. 9,97 donec videant regnum Dei. Unde inferri potest : Christum venire etiam significare regnum eiusi1. e. Ecclesiam essc in virtute constitutam. Verum praeplacet illud donec veniam ex ipso evangelio hoc 14,3 explicare: nam dictionem posse solum adventum secundum Christi significare, eo ipso loco excluditur. Explicite ergo monet Ioannesnon dixisse Iesum sibise non moriturum, ne scil. animi simplices turbentur et de promissione Christi falso iudicent, si mortuus fuerit. Sed non obstante hac eius monitione rumor ille et opinio tamen animis nonnullorum alte inhaesit. Est enim multorum indoles rerum mirarum ac portentosarum appetens amansque. De morte loannis aliquos dubitasse narrat .Amórosius (in Ps. 118 serm. 20 n. 12; M. 15,1587); alios asserere eum vivere et in sepulcro suo apud Ephesum dormire et eius anhelitu terram sensim scatere et quasi cbullire Au. refert; secundum alios, ut 7ZÀeopA. scribit, vivus ingressus est in sepulcrum et deinde translatus, sicut Henoch et Elias, et tandem oceidetur ab anticliristo cum Elia praedicans Christum. Tandem Nicephorus ita verba interpretatur : « non dixit ei, inquit, Iesus quod. moriturus non sit; moriturus est enim eo quo Dei Genetrix modo; confestim vero rcviviscet ac resurget incorruptibili scilicet corpore alterum inagistri exspectaturus adventum » (eccl. hist. 1,35; M. 155,742. Testimoniis veterum asseritur loannem rogatum a familiaribus suis vel ab Asiae episcopis evangelium suum scripsisse (cf. Clemens aler. apud Euseb. h. e. 6,14; M. 20.552; Hieronymus, dec vir. ill. 9: M. 23,693: vel ut in fragmento muratoriano dicitur : recognoscentibus cunctis suo nomine descripsisse (cf. Cornely, Introd. III, 2. ed. p. 218. 330 . Ifuius rei indicium ctiam cernitur in v. 2* Aic est. discipulus le qui: ltestinontum perhibet de his et scripsit. haec et scimus quia reruin 0sl testinonium eius; unde subito illud. sc/inus? nam lectio six 40» quam Theoph. sequi videtur est plane negligenda. Corroborat suun testimonium etiam scientia. aliorum discipulorum : non solum Mald- Corl. ἘΣ Schz. Fil.). Est sollemais attestatio Verilatis non ' solum rei in hoc capite narratae, sed totius libri; unde modus testifitionis sollemnior scimus, quam 19,35 ille scit. Ceterum cavet apostolus ne quis secundum libri buius argumen- ^ tum iudicet Iesum pauca solum signa fecisse, solum breviter docuisse - ^ occasione paucarum festivitatum
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v. 25 sunt autem et alia: taulta quae fecit Iesus quae si scribantur per singula nec ipsum. arbitror mundum capere posse eos qui scribendi sunt libros; « atque haec hypérbolice quidem enuntiari dicimus » (Cyr. Theoph.); qui loquendi modus, wu Aug. notat, etiam aliis in locis Scripturae reperitur (Ps. 67,92; 79,9), et qui habetur « quando id quod apertüm est vel augetur vel extenuatur nec tamen a tramite significandae veritatis erratur, quoniam sic verba rem quae indicatur excedunt, ut voluntas loquentis nec fallen-.'. tis appareat, qui novit quousque credatur, a quo ultra'quam creden- - dum est vel minuitur loquendo aliquid vel augetur » (Aug. sim. Thom. Bon. Cai. Maid. etc.). Sensus itaque est, multos scribendos : fuisse libros, si omnia singulatim essent enarranda; sed eam voluminum multitudinem per hyperbolen declarat. —, Hyperbolen alii-tollere studebantexponentes mundum de hominibus mundanis et capere de intellectu; « ecce enim hunc solum librum mundus capere'non potest » (Rup. et sim. Orig. Ammonius, Severus in.cat. Cord. Aug. Theoph. Euth. Bon. Lap:). Cri adulteram ad Iesum 8,1-; 1. PM ECE τον, ἃ e) Iesus de se téstatur 812-29. 2... sls *. [) Iesus arguit Iudaeos 8,30-9.. . .. s. 73 g) Iesus sanat eaecum natum 9, Sas ὦ Soy b ge ^) Inquiritur in caecum natum 918-34... .. 1) Iesus se caeco sanato manifestat 9,35-41. ΝΟΥ Tes tn " EE δ €). Synedristae Iesuur statuunt occidere 11,45-56.. 'anifestatio Iesu quinta ἐπ Iudaea 121-50... .. 371 4) Coena in Bethania et sollemnis in urbem ingressus .12,1-19. 371 δὴ Gentiles Iesum quaerunt videre 12, :20-36. "n E. €) Epilogus de Christi ministei
21:1
μετὰ ταῦτα est une transition familière à Jo. (v, 1; vi, 1; vit, 1). La suite avec xx, 29 serait très naturelle, si une conclusion de l'évangile n'avait été interposée (xx, 30 s.). — φανερύω n'a pas encore été employé pour les apparitions après la résurrection, mais Jo. employait le mot volontiers et Jésus va bien manifester son caractère surnaturel, comme dans n, 41. C'est le terme de Me. XVI, 12-44, pour les apparitions du ressuscité. La première fois que Jo. a nommé le lac, il a dit : « la mer de Galilée de Tibériade » (vi, 4); maintenant il suffit de dire : la mer de Tibériade. — ἐπί, non pas que les disciples fussent sur la mer, mais « au bord de », cf. μένειν ἐπὶ τοῦ ποταμοῦ (Χήν. Anab. IV, πι, 28).
21:2
Il y avait là sept disciples, dont il n’est pas dit qu'ils fussent des Onze, mais c’est cependant le plus vraisemblable, surtout si l'on admet que Nathanaël est Barthélemy (cf. Comm. Mc. p. 59 s.). Simon-Pierre est l'appellation courante dans Jo. Thomas paraît avec son surnom de Didyme (comme dans XI, 16; xx, 24, mais non xiv, 5), et Nathanaël est dit originaire de Cana de Galilée, renseignement nouveau, mais qui concorde bien avec 1, 43-81 et I, 1 5. En revanche il est très étonnant de rencontrer les fils de Zébédée, que Jo. n'a jamais nommés ni sous ce titre, ni par leur nom de Jacques et de Jean, précisément parce qu'il était l’un d'eux. Ou ce passage ἃ été retouché, ou une glose de copiste très ancienne a pénétré dans le texte : comme Jo. avait laissé sans les nommer, selon sa coutume, deux autres disciples, qui étaient bien en fait les fils de Zébédée, une glose marginale qui révélait leur nom aura pénétré dans le texte et augmenté de deux le nombre des disciples présents. On s'expliquerait ainsi le raccourci de la formule, au lieu de of υἱοὶ Z. (cf. Mt. xx, 20; xxvi, 37; xxvir, ὅθ; Me. x, 35; Le. v, 10), formule courante. Si cependant ce retranchement ne paraît pas suffisamment autorisé, il faudra dire que Jo., sans découvrir tout à fait sa personnalité, se relâche de son parti pris de ne nommer aucun des siens, et suggère de chercher sa personne dans un cercle plus restreint que celui des Douze. — On se demande comment Nathanaël, qui était de Cana, se trouvait parmi ces pécheurs; mais en somme il ne fit que suivre Pierre. D'ailleurs nous ne connaissons pas sa profession, pas plus que celle de Thomas, et leur présence ici étonne moins que celle de Lévi dans le pseudo-év. de Pierre (xn).
21:3
On trouve étrange (Bauer) que les disciples retournent à leurs anciennes occupations après que Jésus leur ἃ dit : je vous envoie (xx, 21)- c'est-à-dire pour précher. Mais il les avait envoyés (au passé!) déjà antérieure ment (xvir, 48). Ces missions confèrent un pouvoir qui sera exercé au moment voulu. Jésus n’étant pas encore remonté vers s0n Père n'avait pas à être remplacé. Les disciples sont revenus en Galilée en attendant, et même en l’altendant, car Jo. unit et confirme par son témoignage la tradition des apparitions à Jérusalem (Le.) et celle des apparitions en Galilée (Me. et Mt.). Parmi les disciples, c’est Pierre qui exerce le plus nettement la profession de pêcheur; ef. Me. 1, 16; Mt. 1v, 18; Le. v, 3. Jo. ne l'a pas encore dit, mais il rejoint ici la tradition synoptique; cf. Pseudo-Pierre : ἐγὼ δὲ Σίμων Πέτρος καὶ ᾿Ανδρεὰς ὁ ἀδελφός μου λαδόντες ἡμῶν τὰ λίνα ἀπήλθαμεν εἰς τὴν θάλασσαν" καὶ ἦν σὺν ἣμῖν ΔΛευεὶς ὃ τοῦ ᾿Αλφαίου, ὃν Κύριος... (le reste manque). Pierre prend l'initiative; il semble bien que la barque est à lui, comme dans Le. v, 3. On pêche de nuit, comme dans Le. v, 5. — ἐξῆλθον, parce qu'ils étaient probablement réunis dans Ja même maison, peut-être celle de Capharnaüm où Jésus avait séjourné si souvent (εἴ. Comment. ME. LxXVI s.). — πιάζω, inconnu des syn., mais déjà six fois dans Jo. Employé pour prendre des renards (Gant. n, 15), des poissons (P.-Lond. II, p. 328, 76 cité par Bauer).
21:4
εἰς a. τον (HV) plutôt que ext (TS).
Tout à fait dans le style de Jo. L'apparition, ἔστη avec εἰς (l) comme dans xx, 19.26; ensuite exactement comme pour Marie M. dans xx, 14 καὶ οὐχ ἤδει ὅτι Ἴ, ἐστιν, Le. aussi suppose que le Ressuscité n'est pas connu, mais il s'exprime autrement (xx1v, 46). -
21:5
Jésus ne voulant pas encore se faire connaître ne pouvait dire τεχνία (zur, 33), et, dans la bouche d’un étranger παιδία ne signifie pas « mes enfants » ([ Jo. n1, 14.18), mais plutôt « jeunes serviteurs », Ou comme nous dirions : « Jeunes gens ». L'inconnu ne se donne pas spécialement pour un marchand. Sa question avec μή ou μήτι s'attend à une réponse négative. Il y ἃ là quelque peu d’ironie : Jésus sait très bien que les disciples n’ont rien pris, et qui eût suivi leur manœuvre s'en serait douté, mais non quelqu'un qui arrive soudainement. Seulement il veut le leur faire dire, et parle comme s'il avait envie de manger du poisson. Car il ne peut être question d'autre chose. προσφάγιον est ce qui s'ajoute au pain, mais, d'après Mæris est synonyme de ὄψον attique. Or ὄψον à l'occasion signifie spécialement du poisson (avec Bauer). — La réponse est un aveu qui coûte, et qu'on exprime sèchement, sans formules de politesse qui auraient pu être payées d’un sourire moqueur.
21:6
Peut-être les disciples allaient-ils tenter un dernier coup de filet, peut-être sont-ils éperonnés par le désagrément de leur insuccès devant cet étranger, peut-être leur inspire-t-il confiance par son bon décidé. L'expérience avait dû leur apprendre que le côté droit ne porte pas toujours bonheur. Mais qui sait? Ils tentent le coup et le résultat est prestigieux, moins inouï cependant que dans le cas de Le. (v, 6) où les filets se rompirent. Mais c'est à peine si l'on pouvait retirer le filet par un effort continu (impf. ἔσχνον). οὐχέτι indique que fout d'abord on relevait aisément le filet, mais que cela devenait plus difficile, les poissons se réfugiant tous dans le dernier eul-de-sac- (cf. Comm. Le. Ὁ. 157). — ἑλχύω « relever en tirant », se dit de hisser des voiles. .
21:7
Les rapports entre le disciple que Jésus aimait (ur, 23; xx, 26 et xx, 2 avec ἐφίλει) et Pierre sont bien les mêmes que précédemment. Le disciple ἃ une intuition plus rapide; la pêche miraculeuse lui ouvre les yeux, peut-être au souvenir de l’autre pêche (Le. v, 1-14); mais Pierre comprend aussitôt, et il se lance dans l’action, selon son caractère non moins prime-sautier qu'énergique (Mt. xrv, 23; Jo. xvint, 10) L'action de Pierre est difficile à comprendre. D'ordinaire en entend que, vêtu d'un accoutrement très sommaire, ce que le texte exprime par le mot nu, il aurait, par bienséance, passé une seconde tunique. il est certain en effet que, d'après l'étymologie et d'après l'usage, ἐπενδύτης signifie un vêtement extérieur. Dans les LXX c'est le Sy ou robe, plutôt d'apparat, qui se passe par-dessus la tunique. Mais était-ce une tenue pour 86 jeter à l'eau? Et Pierre arrivant avec cette robe ruisselante, la bienséance n'eût-elle pas cédé 18 place au comique, sans parler de la difficulté de nager ainsi? Ce qui est plus grave encore, c'est que si l'on traduit : il passa une seconde tunique, car il était nu, on ne rend pas littéralement il se ceignit; et s’il mit seulement une ceinture à cette tunique de dessus, on ne peut vraiment pas dire qu'il était nu. — διεζώσατο au moyen avec l'accusatif ne peut signifier qu'une chose : il serra son vêtement à la ceinture; cf. Lucien, somn. (sa vie) 6 : διεζωσμένη τὴν ἐσθῆτα. Il faut donc que dans ce cas Jo. ait entendu ἐπενδύτης d’une sorte de sarrau tel que les gens du peuple en portent pour préserver leurs habits, mais que Pierre avait mis celte fois sur availler, car il était nu, n’avait pas autre chose. Avant de se la peau pour ir Jancer à la nage, il le noue solidement à sa ceinture. Il arrivera bien trempé, mais du moins il n’aura pas pris la précaution de s'y exposer avec deux tuniques au lieu d’une : Pierre ne songe pas à la cérémonie: il fait vite : un tour de ceinture, et il est à l’eau. .
21:8
Les autres disciples amènent la barque vers le rivage, les uns ramant, les autres tirant (σύροντες) dans l’eau le filet qu'on n'avait pu enlever sur la barque. Deux cents coudées sont à peu près 90 mètres. À cette distance du bord on ne pouvait avoir pied, les rives s’abaissant assez rapidement vers le lac. L'indication de la distance serait plus naturelle à la fin du v. 7; c'est ce qu'a fait le syrsin. en abrégeant : « car ils n'étaient pas éloignés de la [terre] sèche bien une expression de Jo. seul dans le N. T. (cf.
21:9
Le feu de braise est intention de rappeler à Pierre qu'il avait xvit, 48), mais on ne saurait y discerner l’ L'ironie aurait quelque chose de renié son Maître près d’un pareil foyer (Til.) lourd et d'amer, tandis que celle de Jésus, que nous admettons parfaitement, est légère et presque caressante, comme celle des parents qui instruisent ainsi leurs enfants à se défier d'eux-mêmes et à solliciter un secours qui ne leur fera pas défaut. Jésus avait demandé à ses disciples quelque nourriture de leur pêche, et c’est lui-même qui leur avait préparé un petit repas de pécheurs, comme on en prend encore au bord du lac. Le feu est là pour rôtir le poisson, en continuant à cuire le pain. Comment Jésus a-t-il disposé tout eela sans que les disciples s'en fussent aperçus? Ou ils étaient trop absorbés, ou leur Maître n’agissail point alors à la manière ordinaire, et il faut reconnaître un miracle. — ὀψάριον du poisson, peut-être un seul, mais qui devait suffire comme les .deux de la multiplication des pains (νι, 9), d'autant qu'il n'y avait cette fois que quelques personnes.
21:10
On dirait bien que Jésus prie les disciples d'ajouter à ses propres préparatifs quelque chose de leur pêche. Cependant il ne s’en servira pas (12). C'est donc qu'il veut seulement les amener à terminer leur ouvrage et à constater la grandeur du résultat obtenu par son intervention et son assistance miraculeuse. Mais il entend suffire seul à leurs besoins.
21:11
La manœuvre ne pouvait se terminer sans Pierre : c'est à lui qu'il appartient de lever le tilet hors de l'eau. Zahn imagine qu'il arrive seulement alors et qu'il monte sur le rivage. Il aurait donc échoué dans son dessein d'arriver le premier, et aborderait enfin assez piteusement. Ce n’est pas dans l'intention de Jo. Pierre qui attendait monte alors dans le bateau, parce que le filet y était encore attaché, et de là il l'enlève sans le rompre, ce qui n’alla pas sans peine, comme on le fait remarquer. Le chiffre de 433 est encore diversement interprété selon la mystique des nombres, quoique Jérôme ait depuis longtemps résolu l'énigme (P. L. XXV, c. #74) : Atunt autem qui de animantium scripsere naturis et proprielate, qui ἁλιευτικά tam latino, quam graeco didicere sermone, de quibus Oppianus Cilir est, poeta doctissimus, centum quinquaginta triaesse genera piscium. Oppien de Cilicie, vers 180 ap. J.-C., ne propose pas un chiffre ferme, et dit seulement (1, 89) qu'il ne croit pas les espèces de poissons dans là mer moins nombreuses que les animaux sur la terre, mais Jérôme ne le cite qu’en passant, en lettré, et s'appuie sur une opinion, courante parmi les spécialistes, qu'il y avait cent cinquante-trois espèces de poissons; si celte opinion était vraiment répandue, elle expliquerait notre cas : chaque poisson représente une espèce et symbolise une nation ou catégorie humaine. Il est en effet impossible de méconnaître ici le symbole de la prédication qui a déjà été confiée aux disciples, d'autant que ce symbole est clairement indiqué dans Le v, 10, et à propos de Pierre. On est donc conduit à penser que le filet où l’on prend les poissons et qui ne se rompt pas symbolise l'Église qui doit demeurer une, si nombreux que soient les fidèles. L'épithète « grands » pour les poissons marque l'importance de la capture.
21:12
δε (TSV) plutôt que om. (H).
À l'invitation de Jésus, les disciples se rendent avec un empressement dominé par le respect. Ce trait rappelle tout à fait la réserve des disciples au puits de Jacob (iv, 27), mais elle est encore plus timide : ils savent que c'est le Seigneur, et ils comprennent maintenant ce que cela signifie pour Jésus.
21:13
Jésus ne les reprend pas de cette réserve; il ne leur témoigne que plus de bonté. Il sera toujours avec eux d’une manière invisible; il leur en donne une preuve sensible. Ils ont travaillé en suivant ses avis; ils se sont empressés de le rejoindre : il leur sert lui-même la réfection qu'il leur ἃ préparée. Si les poissons qu'ils ont pris eux-mêmes figuraient ici, leur symbolisme en serait altéré d’une façon pénible : aussi n’en est-il plus question.
21:14
En parfaite harmonie avec xx, 19.26. Jésus n'était pas lié à une seule manière de se manifester; fl n'était pas non plus obligé de dire toujours : Paix à vous! Précédemment il leur a donné mission et pouvoir : cette fois il esquisse par les faits ce que sera leur action, dirigée par lui, récompensée déjà par lui, tandis qu’il demeurera dans la gloire du Père. Dans cette troisième apparition les paroles ont moins d'importance, parce que les faits, étant symboliques, comportent un enseignement. Mais cela même suppose leur réalité, que 40. a inculquée de la façon la plus expresse et la plus expressive. Bauer estime que ce récit manque d'unité, et que deux récits (1-8, 9-13) pourraient bien avoir existé avec une portée différente avant d'être cousus ensemble. Les raisons alléguées n’ont vraiment aucune valeur. Que signifie, dit-on, l'acte tumullueux de Pierre, qui n’a pas de suite, l'impuissance des Apôtres, etc. Mais c'est précisément Pierre qui fait l'unité de ce morceau, et c'est son rôle qui prépare le suivant. Pierre agit spontanément, selon sa nature; mais quand il ἃ quitté la barque, ses collaborateurs mêmes doivent attendre son retour : lui seul peut diriger et mener à bien l’œuvre commencée. Enfin nous croyons avoir montré que tous les détails convergent vers cette leçon Pierre, assisté des disciples, bien plus encore assisté de Jésus, conduira la pêche qui doit amener dans l'Église des hommes que leur grand nombre et leur diversité n'empêchent pas de demeurer une. Jésus s'occupe des siens, et quand bien même ils ne pourraient échanger avec lui aucune parole, ils savent qu'ils sont à la table du Seigneur. Toute Ja direction appartient donc à Pierre, mais Jean a eu le pressentiment plus rapide : n'est-ce pas ce qui se passe encore, lorsqu'une voyante très aimée, une sainte Marguerite-Marie par exemple, reçoit des lumières de choix? Elle doit cependant les communiquer à Pierre, lequel a seul qualité pour agir au nom de tous. ἢ y ἃ dans tout ce passage on ne sait quelle transparence de lumière divine.
21:16
προθατα (SV) plutôt que προδατια (ΤῊ).
Au lieu du vague μετὰ ταῦτα, l'indication précise de la fin du déjeûner. Loisy : « Transition tout artificielle et rédactionnelle : on dirait que le Christ n'attendait que la fin du repas pour engager avec Simon-Pierre la conversation qu'on va lire » (p. 522). — Pourquoi pas? Les disciples se taisent, laissant au Seigneur l'initiative; celui-ci remet à la fin du repas un entretien d’une importance capitale. Le début est assez solennel; Simon est nommé fils de Jean, comme lors de sa vocation (1, 42). Jésus demande à Pierre si son amour pour lui est plus grand que celui des autres. Point important, puisqu'il allait lui conférer une charge plus haute. Il n’est pas requis ni acquis que l'amour du chef dépasse toujours celui d'un simple fidèle, mais c'était une convenance à l'origine, et peut-être Jésus veut-il rappeler doucement à Pierre sa présomption, lorsqu'il se vantait si imprudemment d'aimer plus que les autres (Me. xiv, 29; Mt. xxvr. 33), Ce trait est moins accusé dans Jo. xnr, 37, cependant même dans Jo. Pierre s’est mis en avant tout seul. —- Désormais il a compris et se garde bien de toute jactance. Jésus, qui le sait guéri, ne lui posera plus la question de même sorte. Que son amour ait été le plus grand, c'est d'ailleurs ce qui résulte des évangiles, et tout à l'heure du verset 7. — Jésus se sert de ἀγαπᾶν et Pierre répond par φιλεῖν. Il semble que dans le premier verbe, il ÿ ait plus de résolution volontaire, dans le second plus d'inclination du sentiment : Mais faut-il tenir compte de cette subtilité ici, quand Jésus à la troisième question emploie φιλεῖν 10) Cette fois Jésus réplique ποίμαινε οἱ πρόδατα au lieu de βόσκε et ἀρνία. Nous lisons en effet πρόδατα avec toute la tradition manuscrite contre BG deux cursifs et ὃ (προδάτια oviculas). Le changement de ἀρνία en πρόδατα ἃ son importance pour montrer que Jésus parle de tout le troupeau; mais on ne voit pas que les brebis symbolisent les autres apôtres par opposition aux agneaux qui seraient les simples fidèles. On ne voit pas non plus que βόσχειν ait une relation spéciale avec les agneaux, ποιμαίνειν avec les brebis, le premier signifiant plutôt faire paître, le second plutôt conduire au pâturage, d'autant que le rapport sera inverse au v. suivant. . 17. Cf. 16. 18, αλλος ζωσει σε καὶ οἱσει (THV) et non αλλα ζώσουσι σε καὶ απϑισουσῖν (8).
21:17
ἐλυπήθη est la péripétie décisive. Après cela Jésus n'insistera plus. Pierre pouvait se dire que son amour était agréé, puisque récompensé par une marque de confiance. Mais peu lui importerait, si cette confiance ne venait pas d'un cœur bien convaincu, ou plutôt il me songe qu’à l’écho de sa parole dans le cœur du Maître. Il ne se lasserait pas de dire qu'il aime, mais qu'on le Iui demande trois fois! N'a-til pas versé assez de larmes, pour qu'on l'attriste eucore? Une plainte si douce, soupirée par une nature si ardente, presque violente... qu’il est changé! — Nous lisons encore rpd6ata. Pour προθάτια À remplace b. — La vg. qui avait la seconde fois agnos meos sans auèun appui dans le grec, ἃ ici oves neus, alors que ἀρνία se trouve en grec dans trois mss. Nous n'avons pas à rappeler les textes des Pères qui reconnaissent ici une véritable primauté accordée à Pierre, en harmonie avec Mt. xvi, 47 5. Les deux métaphores du pasteur et de la pierre fondamentale se complètent. Il n'y a aucune raison de dire avec Cyrille que nous avons ici un renouvellement du pouvoir donné déjà à Pierre, et qu’il aurait perdu par le reniement, car Pierre a fait figure de chef depuis la Passion comme avant (Jo. xx, 3 ss. ; xxi, 3 58:.), et Jésus ne suppose pas un instant qu'il ait encore besoin de pardon. La tradition aété formulée définitivement par le concile du Vatican : « Afque uni Simoni Petro contulit Iesus post suam resurrectionem summti pastoris et rectoris turisdiclionem in totum suum ovile dicens : « Pasee agnos meos », « Pasce oves meas » (Denz, 109 éd. n° 1822). Tandis que quelques protestants étroitement confessionnels s’attardent à dire que Pierre ne figure ici que comme représentant des Apôtres, qu'il est tout au plus primus inter pares, des critiques plus indépendants se rangent à l’ancienne exégèse catholique, et reconnaissent que Jésus ἃ entendu choisir Pierre seul. comme dépositaire de son autorité pastorale suprême (Harnack, Heitmäiler, Bauer, Loisy).
21:18
ἀμήν (bis) etc. donne à la pensée une direction un peu différente de ce qui précède; la répétition est bien du style de Jo. L'opposition paraît être seulement entre la jeunesse de Pierre et sa vieillesse : en ce moment ilest donc entre tes deux âges, ayant toutefois conservé les allures très spontanées d’une nature franche et vigoureuse (7). Se ceindre soi-même indique qu'on choisit librement l'objet de son activité, et le jeune homme va où il veut pour exercer cette énergie. ἃ l'opposé, la vieillesse. Étendre les mains n'est pas le gesle du vicillard qui perd la vue (Zahn), car rien ne l'indique dans le contexte; c'est seulement le geste qui permet à un ami complaisant de fixer la ceinture, sans être embarrassé par des bras ballants; aussi est-ce le premier indice de dépendance. Ceint par un autre, le vieillard accepte d’être conduit où l’on voudra, selon les convenances des jeunes. Le texte ne dit rien de plus au premier abord et l’on peut en conclure que Jo. ἃ transcrit la prédiction telle quelle, sans prendre soin de la rapprocher du genre de mort de Pierre, qu'elle désignait en termes voilés. Cela est d'ailleurs en parfaite harmonie avec la manière de Jo. : πὶ, 19; an, ἃ; vu, 34, val, 24.28.32.54 ; x1, 44,50; χα, 32; Xi, 27.33; xvr, 17.
21:19
C’est seulement après que Pierre eut été crucifié qu'apparut au disciple bien-aimé le sens très clair de ces mots mystérieux. D’après Bauer, il n’y eut rien à changer dans l’ordre des mots pour signifier l'exécution, parce que le condamné portait son gibet les mains étendues et attachées à ce gibel. Mais ce serait bizarre et presque impossible; cela ne résulte pas de Plaute (Miles οἷον. Il, 4, 7) dispessis manibus patibulum quom habebis (ce dernier mot n'est pas certain), qui vise plutôt la mise en groix que le portement de la croix, et il est plus simple d'expliquer cet hysferon proteron comme suggéré par le sens apparent (ef. v. 18). Les mains étendues étaient le signe du supplice de la 23. nat οὐχ εἰπεν (TS) plutôt que oux εἰπεν δε (HV); — τι πρὸς σε (HV) et non om. (TS). croix; ARTÉMIDORE, Oneirocriton, 1, 16 καχοῦργος δὲ ὧν (si celui qui rêve est un scéléral) σταυρωθήσεται διὰ τὸ ὕψος χαὶ τὴν τῶν χειρῶν ἔχτασιν, cf. Épicé. τπ, 26, ‘22. — Être ceint par un autre signifie étre attaché à la croix par des courroies: c'était encore un des caractères de la crucifixion, διὰ τὴν δέσιν (Artém. 1, 83), comme l'a bien vu Tertullien (Scorp. 15) : éunc Petrus ab altero cingitur, cum cruci adstringitur. La marche à La croix était déjà un supplice ia te forabunt patibulatum per vias (PLAUTE, Most. I, 1, 56), mais il était encore plus douloureux d'être élevé sur la croix, demeure fatale où l'on était exposé à toutes les tortures et aux morsures des chiens et des vautours. Jésus ne dit pas que Pierre subira ce supplice à conre-Cœur ; il le décrit seulement dans sa nudité, effroyable à la nature. Mais cette mort affreuse sera à la gloire de Dieu, et Pierre l'entendit bien ainsi (I Pet. 1v, 16) : rendre témoignage à la foi chrétienne, c’est glorifier Dieu. Pierre était ainsi bien averti, et le ton du Sauveur, une lumière spéciale, lui firent sûrement entendre qu'il s'agissait de le suivre dans la mort, si le genre du supplice élait encore obscur. C'est donc ce que Jésus lui propose, sans s'expliquer sur toute la portée de ce terme : suis-moi. Il l’avait déjà fait d’après Jo. xn, 2% ss., sans parler des synoptiques (Mt. x, 38, elc.). Il ne ressortait nullement des paroles de Jésus que Pierre dût être crucifié la tête en bas. Ce trait retenu par Eusèbe, Jérôme, Chrysostome, appartient donc à la tradition, et n'a pas été suggéré par l’exégèse, quoi qu'en aït pensé Théodore de Mopsueste, et après lui Icho‘dad. Citons, pour noter la fantaisie des criliques extrémistes la restitution par Εἰ. Schwartz (Zn W, 1914, p. 217) du texte ὦ primitif »; νῦν δὲ ζώσω σε ἐγὼ καὶ οἴσω ὅπου θέλω. 20 5.) De fait Pierre se met à la suite de Jésus, qui sans doute allait s'éloigner. Mais il se retourne, car il entend qu'un autre suit le Sauveur. Si Jo. insiste en cet endroit sur le disciple bien-aimé, c'est qu'il entre en scène, et que désormais c'est de lui qu'il faut informer Le lecteur (23 ss.). Peut-être aussi est-ce une manière de rappeler les liens qui l’unissaient à Pierre : il a interrogé Jésus pour lui être agréable (xm, 23), maintenant c’est Pierre qui va interroger. Il n'y ἃ pas à le soupconner de trop de curiosité, ou de jalousie à la pensée que cel autre peut-être échappera au martyre. Rien de plus naturel que sa question, quand elle ne serait pas dictée par une sympathie particulière. C'est à lui-même que Jésus a dit de le suivre. Un autre suit : alors est-il compris dans la même destinée? — οὗτος δὲ τί; est très concis, mais s'entend très bien : τί est prédicat, en sous-entendant γίνεται; les classiques ont des tournures analogues.
21:22
Pierre a si bien compris (contre Zahn, Till.) que Jésus avait fait allusion à sa mort, et sa question portait si bien sur ce point par rapport à l'autre disciple, que c'est à cela que Jésus fait allusion dans sa réponse, tout en se refusant à donner une solution. Pierre ne doit songer qu'à ce que son Maître lui demande à lui. Il aura à paitre toutes les brebis, mais c’est au Seigneur à fixer leur destinée, le moment et la manière dont les fidèles quitteront le monde. Spécialement pour le disciple bien-aimé, s’il lui plaisait qu'il demeure — au lieu de le suivre — jusqu'au moment de sa venue? Par cette venue, tout le monde entend la Parousie. Et c’est bien ce qu'ont entendu les frères du v. 23. Notons que ἐάν est beaucoup plüs dubitatif que εἰ, Ce n’est point une puérilité que de préciser dans un texte que l'auteur est résolu à interpréter tel qu'il est. Jésus ne dit donc pas comme s’il y élait décidé : si c'est mon intention; mais : si c'était mon intention... Quoi qu’il en soit, toi, suismoi. Il semble que dès lors Pierre seul suivit Jésus. Comment le Christ disparut-il? Jo. ne l'indique en aucune manière, comme il ne l'avait pas dit non plus aux deux premières apparitions.
21:23
Qui parle ici? Π y 4 deux systèmes. Les uns (Bauer, Loisy, Calmes, etc.) estiment que l'auteur de ce verset connait la mort du disciple, et qu'il veut défendre la parole du Christ contre une fausse interprétation. Non, le Christ ne s’est pas trompé en prononçant cette parole; le disciple est mort, il est vrai, mais Jésus n'avait pas dit qu'il ne mourrait pas. Maïs d'autres (West, Zahn, Till, Schanz, etc.) pensent que l'auteur-de l'évangile maintient seulement la parole de Jésus telle qu’elle est, sans rien préciser, parce que le disciple est encore vivant, et qu'il faut laisser la solution au Christ. De cette façon, l'auteur peut être le disciple lui-même. Cette manière paraît la bonne. Parmi les fidèles on avait interprété sans hésiter que ce disciple ne doit pas mourir (le présent ἀποθνήσχει) : l'auteur ne conteste pas que ce serait le sens si Jésus avait dit : il demeurera jusqu'à ce que je revienne; mais le Maître ἃ seulement dit que peut-être telle était son intention. Il n'avait pas à la manifester plus nettement, puisqu'il ne donnait pas une solution directe au disciple; il répondait à Pierre (αὐτῷ) qui n'avait pas à s'en occuper, mais seulement à suivre. Ce point est plus clairement marqué si on lit τί πρὸς σέ; omis seulement par N 4 24, xat ο (HV) et non ο χαὶ (5) ou on. ὁ (1); --- ἐστι 9. μαρτυρια (TH) plutôt que p. αληθης (SV); — αὐτου p. αληθης (TH) plutôt que p. μαρτυρια (SV). 25, χωρήσειν (H) et non χωρησαι (SV); T oi. 25 avec N seul. 22 deux ou trois autres cursifs ἃ 6 syrsin arm. Chrys. — Zahn a très bien noté que si des chrétiens avaient osé douter de la parole du Seigneur, censément démentie par la mort du diseiple, l’auteur ne leur aurait pas donné le nom de frères — Le seul cas dans l'Évangile. Dans ΠῚ Pet. πὶ, 3-10 ceux qui interprètent mal le retard de 18 Parousie sont repris d’un autre ton. Jean, vieillard demeuré seul parmi les disciples, ne voulait pas qu'on affirmât qu'il ne mourrait pas et qu'on l’entourât peut-être d'avance d’un culte superstitieux, ou qu'on tranchât sans hésiter la question du temps de la Parousie, qui n'eût pu être bien lointaine : il a voulu simplement qu'on s'en tint au sens, si vague qu'il fût, des paroles du Christ, qu'il reproduisait telles quelles. Aussi, lorsque en fait le disciple mourut, il n'y avait pas à retrancher de l'évangile une parole de Jésus que personne ne risquait plus de prendre pour une fausse prédiction (contre Scawarrz, Zn W, 1914 p. 215). Ce passage dans son entier suppose néanmoins que le disciple ἃ survécu fort longtemps à Pierre c'est le premier indice de cette survie que la tradition d’Irénée plaçait à Éphèse. — On sait que malgré tout l'opinion fut ancrée à Éphèse que Jean n'était pas mort : mais elle n'apparaît pas avant la fin du mire siècle.
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On est étonné de voir apparaître οἶμαι au singulier. On peut l'entendre comme une locution toute faite (Zahn), et il fallait bien que quelqu'un int la plume. Autant il importait qu’il parlât au nom de tout le groupe pour rendre témoignage à l’auteur, autant il lui était loisible de prendre à son compte une conjecture exprimée d'une manière hyperbolique. On préfère ne pas l’attribuer à Jo. qui ἃ déjà conclu d’une manière plus posée (4x, 30 s.), mais on ne saurait reprocher cette emphase à l'auteur de ces quelques lignes, car on en a cité bien d’autres exemples, par exemple : οὐδὲ γὰρ τῶν δωρεῶν ἱκανὸς οὐδεὶς χωρῆσαι τὸ ἄφθονον πλῆθος, ἴσως δὲ οὐδ᾽ ὁ xdouos (ΡΗποΝν, de ebr. 32; M. 1, 362, cité par Bauer). — Si l’hyperbole paraît un peu forte, elle est du moins le reflet de l'impression profonde produite sur les disciples de Jean par son enseignement oral et par les vues indéfinies qu'il leur avait ouvertes sur l’action de Jésus. Puisque le disciple bien-aimé avait cessé d'écrire, ce n'était pas à eux à faire connaître les merveilles dont il avait reçu l'intelligence en reposant près du Cœur de Jésus.
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ỷ. 1. MANIFESTAVIT SE ITERUM JESUS. JESUS se fit voir encore depuis à la mer de Tibériade. Après que le Sauveur eut apparu diverses fois aux saintes femmes, & à ses Apôtres à Jérusalem, & au sépulcre, il leur dit de s’en retourner en Galilée, avec promesse de se faire voir à eux de nouveau dans ce pays-là. En effet un jour que Pierre, Thomas, Nathanaël, Jacques, & Jean, & deux autres Disciples étoient allez pêcher dans la mer de Galilée, il se montra sur le bord, comme nous le voyons ici. Voici la septième apparition de Jesus ressuscité. Tout ce qu’on lit dans ce Chapitre, ne se trouve que dans le seul saint Jean l’Evangéliste. Les autres n’en ont pas parlé.
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ỷ. 2. ERANT SIMUL SIMON PETRUS, ET THOMAS. Simon Pierre, & Thomas étoient ensemble. Ils logeoient ensem ble dans la même maison. Les charitez des saintes femmes, qui jusques-là les avoient nourris, & la présence du Sauveur, qui avoient fourni à tous leurs besoins, leur ayant manqué depuis la mort de Jesus-Christ, ils furent obligés de penser à gagner leur vie. Saint Pierre, pour n’être à charge à personne, prit la résolution de reprendre son métier de pêcheur, dont il avoit interrompu l’exercice pour suivre Jesus-Christ. Le Sauveur ne leur avoit pas défendu de travailler. La profession de pêcheur est innocente. N’ayant rien de meilleur à faire, & ne sachant à quoi le Seigneur vouloit qu’ils s’occupassent durant cet intervalle qu’il étoit encore avec eux sur la terre, il propose aux Disciples qui étoient avec lui d’aller à la pêche. Ils y vont au nombre de sept.
NATHANAEL. Plusieurs ont crû que c’étoit le même que saint Barthélemy. Voyez ci-devant Chap. I. 45. & suiv.
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ỷ. 3. ILLA NOCTE NIHIL PRENDIDERUNT. Cette nuit-là ils ne prirent rien. Dieu permit que pendant le tems le plus propre à la pêche, ils ne prissent rien; pour leur apprendre que tous les efforts des hommes sont inutiles, si Dieu ne leur prête son secours. Jesus-Christ vouloit leur faire remarquer mieux sa puissance, & leur rendre plus sensible la grande pêche qu’il leur fit faire ensuite.
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ỷ. 4. STETIT JESUS IN LITTORÉ. Jesus parut sur le rivage, sans que ses Disciples le reconnussent; apparemment parce qu’ils étoient trop loin du bord, ou parce qu’il ne faisoit pas encore bien clair; car d’ailleurs Jesus étoit si reconnoissable, que personne n’eut besoin de demander qui il étoit. ỷ. 12.
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ỷ. 5. PUERI, NUMQUID PULMENTARIUM HABETIS? Enfans, n’avez-vous rien à manger ? Il leur parle comme auroit fait un homme qui feroit venu pour acheter du poisson. Il y a apparence que la voix, & le port de JESUS-CHRIST ressuscité, étoient assez changés, puisque les Disciples qui étoient à portée de l’entendre, ne le reconnoirent ni au visage, ni à l’air, ni à la parole. Pulmentarium se met pour toute forte de mets. Le Grec a la même étenduë.
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ỷ. 6. MITTITE IN DEXTRAM NAVIGII RETE. Jettez le filet au côté droit de la barque. Ils eurent cette condefcendance pour un inconnu, voulant lui montrer qu’ils fouhaitoient le satisfaire. Leur obéissance ne fut pas vaine, puifqu’ils firent une pêche très-abondante, & toute miraculeuse, qui marquoit le grand nombre de ceux qui devoient croire à JESUS-CHRIST par la prédication des Apôtres.
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ỷ. 7. DIXIT PETRO: DOMINUS EST. Le Disciple que JESUS aimoit, dit à Pierre : C’est le Seigneur. Il reconnoit JESUS- CHRIST au miracle qu’il venoit de faire en leur faveur. Cela lui fit ouvrir les yeux, & l’obligea à le regarder plus attentivement. Sa pureté, son innocence, sa ferveur le rendirent plus clairvoyant que les autres.
PETRUS TUNICA SUCCINXIT SE; ERAT ENIM NUDUS. Pierre mit son habit ; car il étoit nud. Il étoit absolument nud, selon quelques-uns, ayant simplement sur les reins une ceinture assez large pour couvrir ce que la pudeur veut qu’on couvre. Il prit des culottes, pour paroître d’une manière plus décente devant le Sauveur. D’autres croyent qu’il étoit nud; c’est-à-dire, vêtu légèrement, comme un pêcheur dans l’action de la pêche. Il n’avoit que sa tunique, ou chemise, & sa culotte. Ayant vu le Seigneur, il prit son habit de dessus, qui étoit une manière de manteau, dont il s’enveloppa: Præcinxit se; & se jeta dans l’eau, pour arriver auprès du Sauveur avant que la barque vînt à bord. On doute s’il se mit à la nage, ou s’il vint en marchant dans l’eau; car il n’étoit pas loin du bord. Si la barque n’eût pas été arrêtée par le poids du filet rempli de poissons, il n’auroit rien gagné de se jeter dans l’eau: mais ce poids les obligeoit à venir avec plus de lenteur.
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ỷ. 8. TRAHENTES RETE. Ils tirèrent à terre le filet plein de poissons. Ils ne prirent pas le tems de les décharger dans leur barque. L’impatience de voir le Seigneur, les obligea d’amener le filet plein comme il étoit, jusqu’au bord.
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ỷ. 9. VIDERUNT PRUNAS POSITAS. Ils trouvèrent du charbon allumé, & du poisson mis dessus, & du pain. D’où venoit tout cela? Est-ce une nouvelle création; ou les Anges les avoient-ils apportez; ou le Sauveur les avoit-il fait venir-là d’une manière invisible, & par sa puissance; ou enfin les avoit-il formez de l’air, ou de quelqu’autre matiére, comme il fit en multipliant les pains, pour nourrir plusieurs milliers de personnes? C’est sur quoi on ne peut rien affûrer de positif, parce que le Texte sacré ne nous en dit rien. Ce qui est certain, c’est qu’il y a ici du miracle, de quelque manière que cela ait été produit en cet endroit.
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ỷ. 11. ASCENDIT SIMON PETRUS. Simon Pierre s’avança, & tira à terre le filet. Pierre qui étoit à terre avec JESUS-CHRIST, voyant que ses compagnons avoient de la peine à tirer le filet hors de l’eau, à cause de son grand poids, & de la résistance du poisson, rentra dans l’eau, & le joignit à eux, pour leur aider à le tirer hors de l’eau; car ils l’avoient ainsi amené jusques près du bord. Ascendit, est mis pour, il alla.
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ỷ. 12. VENITE, PRANDETE. Venez, dinez. Il étoit en core matin, ỷ. 4. & l’heure du diner n’étoit pas venue: mais pour des ouvriers qui avoient travaillé toute la nuit, il étoit tems de manger. D’ailleurs on montre par Homère, que les Anciens préparoient quelquefois à dîner dès le point du jour; & cela se pratique encore souvent à la campagne pour les ouvriers qui doivent travailler loin de la maison, ou qui ont travaillé une partie de la nuit.
NEMO AUDEBAT. Nul de ceux qui étoient assis, ou couchez par terre mangeant avec lui, n’osoit lui demander: Qui êtes-vous? Le respect qu’ils avoient pour sa Personne, beaucoup plus auguste, & plus majestueuse qu’elle ne paroîssoit avant la Résurrection, les retint. Mais sans cela, ils n’auroient osé lui demander si c’étoit lui-même; ç’auroit été lui faire une forte d’injure, puisqu’il n’y avoit aucun sujet d’en douter.
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ỷ. 14. HOC JAM TERTIO. Ce fut-là la troisième fois que JESUS apparut à ses Disciples, étant plusieurs ensemble; car à tout compter, c’est la septiéme apparition. Mais il s’étoit apparu d’abord à Marie Madeleine; 2°. aux saintes femmes qui venoient du sépulcre; 3°. aux deux Disciples qui alloient à Emmaüs; 4°. à saint Pierre seul; 5°. à tous les Disciples ensemble, pendant la nuit, les portes étant fermées, & Thomas étant absent; 6°. huit jours après, aux mêmes, & au même endroit; mais en présence de Thomas; 7°. Enfin sur la mer de Galilée, comme il est raconté ici.
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ỷ. 15. SIMON JOANNIS, DILIGIS ME PLUS HIS? Simon fils de Jean, m’aimez-vous plus que ne sont ceux-ci? Pierre avoit renoncé trois fois son Maître; & JESUS-CHRIST pour lui donner occasion de réparer la faute par une triple confession, lui demande trois fois de suite: M’aimez-vous plus que ne sont ceux-ci ? Tertio confiteatur per amorem, qui ter negaveris per timorem, dit saint Augustin. Le Fils de Dieu ne demande pas un simple amour aux Pasteurs de son troupeau ; il veut un amour parfait, un triple amour. Ils doivent se dépouiller de tout amour propre, de toute ambition, de tout intérêt particulier. Dieu seul, & leur troupeau, ou plutôt, le troupeau de Dieu, doivent faire leurs délices, & borner leur amour. A la lieu de Simon filius Jonnis, plusieurs Manuscrits Grecs lisent ici, filius Jona, comme dans S. Matt. XVI. 17.
TU SCIS, DOMINE, QUIA AMO TE. Oùi, Seigneur, vous savez que je vous aime. Pierre étoit devenu plus humble, & plus modeste depuis sa chute. Il n’ose dire qu’il aime son Sauveur plus que ne l’aimoient ses frères ? il se contente de dire : Oùi, Seigneur, je vous aime. Il savoit ce que lui avoit couté sa présomption, lorsque comptant trop sur ses propres forces, il avoit dit qu’il donneroit sa vie pour son Maître, & que quand même tous les autres le renieroient, pour lui il ne le renieroit pas.
PASCE AGNOS MEOS. Passez mes agneaux. Il établit Pierre Chef de son Eglise, & de son troupeau. Il lui confirme la primauté qu’il lui avoit donnée autrefois, en lui disant : Vous êtes pierre, & sur cette pierre je bâtirai mon Eglise ; & les portes de l’enfer ne prévaudront point contre elle. Et je vous donnerai les clefs du Royaume des Cieux ; & tout ce que vous aurez lié, ou délié sur la terre, sera aussi lié, ou délié dans le Ciel. JESUS-CHRIST s’est comparé ci-devant au bon pasteur; il s’est donné pour modèle à tous ceux qui après lui, devoient gouverner son Eglise : Passez le troupeau de Dieu, qui vous est commis, disoit saint Pierre long-tems après cette circonstance ; veillez sur sa conduite, non par une nécessité forcée ; mais par une affection toute volontaire ; non par un honteux désir du gain, mais par une charité désintéressée ; non en dominant sur le Clergé, mais en vous rendant les modèles du troupeau, par une vertu qui naïsse du fond du cœur. Et lorsque le Prince des Pasteurs paroîtra, vous remporterez dans la gloire une couronne qui ne se flétrira jamais. Les agneaux, & les brebis du Sauveur, sont les Fidèles, tous ceux qui composent son Eglise, sans distinction du Juif, ou du Gentil. Il n’y a point de mystère, ni de distinction à chercher entre les agneaux, & les brebis. Ces deux termes ne signifient ici que la même chose. Saint Pierre est chargé du soin de toute l’Eglise, & de tout le troupeau, comme Chef, & Prince des Apôtres. Il est en quelque forte le Pasteur non-seulement des brebis, mais même des Pasteurs : Habent illi sibi assignatos greges, singuli singulos : tibi universi crediti sunt : uni unus ; nec modò ovium sed Pastorum, tu unus omnium Pastor.
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ỷ. 17. CONTRISTATUS EST PETRUS. Pierre fut touché de ce qu’il lui demandoit pour la troisième fois : M’aimez-vous ? Il craignit, dit saint Chrysostome, que le Sauveur ne vît dans son cœur quelque chose que lui-même n’y voyoit pas. Il avoit alors autant de défiance de soi-même, qu’il avoit eu auparavant de présomption en ses propres forces. Il appréhendoit qu’il ne lui arrivât encore quelque chose de pareil à ce qui lui étoit arrivé au tems de la Passion ; & qu’après avoir tiré de lui plusieurs protestations d’amitié, le Sauveur ne lui prédit que dans l’occasion il manqueroit de tendresse pour sa personne, & de zéle pour son service.
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ỷ. 18. CUM ESSES JUNIOR. Lorsque vous ériez plus jeune, vous vous ceigniez vous-même, & vous alliez où vous vouliez. Vous vous mettiez en posture de voyageur, en vous ceignant, & troussant vos habits. Mais dans quelques années d’ici, lorsque vous ferez plus âgé, vous étendrez vos mains, & un autre vous ceindra ; comme un vieillard infirme, qui n’a plus l’usage aisé de ses bras, se laisse ceindre, & se laisse mener. Ce qui marquoit le genre de mort par lequel il devoit glorifier Dieu ; c’est-à-dire, le martyre qu’il devoit souffrir environ trente-quatre ans après ceci. Saint Pierre fut mis en prison, & conduit au supplice, comme le Sauveur l’avoit prédit. Il etendit ses bras pour être enchaîné, & ensuite pour être crucifié ; car il mourut sur la croix, comme le témoignent les anciens.
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ỷ. 19. QUA MORTE CLARIFICATURUS ESET DEUM. Par quelle mort il devoit glorifier Dieu. Le martyre est représenté, non comme un supplice, mais comme un moyen de glorifier Dieu, & de se procurer à foi-même une gloire immortelle. L’homme n’a aucun moyen plus propre à glorifier Dieu, que le martyre, par lequel il lui donne sa vie, qui est tout ce qu’il a de plus cher. C’est le témoignage le plus glorieux qu’il puisse rendre à la vérité, & à la Divinité, que celui qu’il scelle de son propre sang. Saint Pierre s’estima si glorieux de souffrir pour son Dieu, qu’il pria les bourreaux de le crucifier la tête en bas, ne se croyant pas digne de mourir dans la même posture que son Dieu. JESUS-CHRIST lui dit qu’il feroit conduit où il ne voudroit pas : Et dites quò tu non vis. Ce n’est pas à dire qu’il ait souffert le martyre malgré lui, & contre son gré ; il étoit en son pouvoir de renoncer, ou de s’enfuir, & d’éviter ainsi la mort : mais il la souffrit généreusement, non pas toutefois sans peine, ni sans douleur ; il étoit homme, il n’aimoit pas la mort : mais il aimoit son Dieu plus que sa vie.
SEQUE RE ME. Suivez-moi. Et en même-tems le Sauveur se mit à marcher, & saint Pierre à le suivre. Il vouloit marquer par cette action, que Pierre le suivroit au supplice de la croix.
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ỷ. 20. VIDIT ILLUM DISCIPULUM. Pierre vit venir après lui le Disciple que JESUS aimoit. Pierre ayant remarqué que saint Jean le suivoit, demanda au Seigneur : Et celui-ci que deviendra-t’il ? Il comprit bien que tout ce que JESUS venoit de lui dire, étoit une prédiction de sa mort future. Il voulut favor si cela regardoit aussi le Disciple bien - aimé, qui sembloit avoir aussi pris pour lui ces paroles du Sauveur : Suivez-moi. Celui-ci fera-t’il aussi mis dans les liens, & vous suivra-t’il à la croix ?
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ỷ. 22. SIC EUM VOLO MANERE DONEC VENIAM; QUID AD TE? Je veux qu’il demeure ainsi jusqu’à ce que je vienne ; que vous importe ? Ce passage est fameux par deux endroits. Le premier, parce qu’il a donné occasion à croire que saint Jean ne devoit pas mourir : Opinion qui a été assez suivie autrefois, & qui a eu des defenseurs assez long-tems. Nous l’examinerons dans une Dissertation particulière. Le second, à cause de la diversité de leçons qui se remarque dans les Exemplaires Grecs, & Latins. Les Grecs font uniformes entre eux, & lisent généralement : Si je veux qu’il demeure jusqu’à ce que je vienne, que vous importe ? Mais les Latins sont partagez. Les uns soutiennent que sic est mis pour, sicut, &c. Sic est, dit-on, une faute de Copiste. On doit réformer les Versions sur les Originaux. Or constamment le Grec original porte si : Il faut donc le lire dans le Latin. On ne peut pas dire que sic a été pris sur une autre leçon du Texte. Il n’y a aucun Exemplaire ni imprimé, ni manuscrit, qui favorise cette prétendue leçon; & la différence des termes houtôs, sic, & ean, si, en Grec, est trop grande, pour croire qu’on auroit mis l’une pour l’autre. Plusieurs anciens Manuscrits Latins lisent : Si cum volo manere. Enfin le Cardinal Bessarion a soutenu cette manière de lire, dans un Livre présenté au Pape ; & son sentiment a été suivi par plusieurs habiles Interprètes, comme Janfenius de Gand, Coningstein, Magdalius, Tolet, Maldonat, Cajetan, Estius, le P. Martianay dans sa nouvelle Edition de saint Jérôme, qui sont pour : Si cum volo manere, &c. Ceux qui soutiennent la leçon : Sic cum volo manere, ont pour eux tous les Peres, & presque tous les exemplaires Latins & l’autorité de la Vulgate, confirmée dans le Concile de Trente. Grégoire de Trébizonde a écrit un Livre exprès dédié au Pape sur cette matière, dans lequel il confirme la leçon : Sic eum volo manere. Elle est autorisée de toute l’Eglise Latine, & elle fait un fort bon sens. D’autres ne suivent ni la leçon des Grecs : Si eum volo manere ; ni celle des Latins : Sic eum volo manere ; mais celle-ci : Si fic eum volo manere. Zégerus, Lindanus, Luc de Bruges sont les principaux défenseurs de ce sentiment. Zégerus a remarqué cette manière de lire dans saint Jérôme, Livre premier contre Jovinien ; & dans un ancien correctoire Latin, & dans un ancien Manuscrit de la Bibliothéque de Cufani. La Bible manuscrite de Charles le Chauve dans la Bibliothéque du Roi, lit au ỷ. 22. Si fic eum volo manere, &c. & au ỷ. 23. Si eum. Un autre Manuscrit cotté 3569. lit ỷ. 22. Sic eum & au ỷ. 23. Si eum, &c. Victorius Marianus remarque qu’un ancien Manuscrit Grec qu’apporta au Concile de Trente l’Evêque de Clermont, en 1546. portoit : Si je veux qu’il demeure ainsi. Jean Gagnée cite la même leçon d’un Commentaire Grec manuscrit sur S. Jean. Le manuscrit des quatre Evangiles écrit en lettres d’or en l’Abbaye d’Hamviller, ancien au moins de huit cens ans ; lit : Si fic eum volo manere. Un autre manuscrit aussi ancien dans l’Abbaye de Mouzon lit de même, aussi-bien qu’une Bible très-ancienne de la cathédrale de Metz. Voilà les principales raisons qu’on apporte pour soutenir chacun de ces trois sentimens. Celui qui défend la leçon : Si eum volo manere, nous paroit le plus probable. Quant au sens littéral de ces paroles, les uns, comme on l’a déjà dit, en ont conclu que saint Jean l’Evangéliste ne mourroit point. Nous examinerons leur sentiment ailleurs. Les autres ont crû que le Sauveur vouloit simplement marquer que cet Apôtre demeureroit en ce monde jusqu’à la ruine de Jérusalem, représentée souvent dans l’Ecriture sous l’idée de la venue de JESUS-CHRIST. Pour appuyer cette opinion, on dit que JESUS-CHRIST avoit en vûë la même chose, lorsqu’il disoit : Il y en a quelques-uns de ceux qui sont ici présens, qui ne goûteront point la mort, qu’ils ne voyent la venue du Fils de l’homme. En effet saint Pierre mourut l’an 67. de JESUS-CHRIST, trente-quatre ans après la mort du Sauveur, & environ six ans avant la ruine de Jérusalem. Mais saint Jean ne mourut que vers l’an 99. de JESUS-CHRIST, environ trente ans après la ruine de cette ville. Saint Augustin, & quelques autres l’ont pris plus simplement : Je veux qu’il demeure en ce monde, jusqu’à ce que je vienne l’enlever par une mort naturelle ; que vous importe ? Pour vous, suivez-moi, & attendez-vous à mourir comme moi à la croix. C’est-là vôtre partage. Pour lui, ne vous en mettez point en peine. On fait que saint Jean ne mourut pas d’une mort violente : mais il n’a pas laissé de boire le calice du Seigneur, comme JESUS-CHRIST le lui avoit prédit : Potestis bibere calicem, quem ego bibiturus sum ? puisqu’il fut relégué par Domitien dans l’Isle de Pathmos, & qu’il fut descendu dans une chaudière d’huile bouillante, d’où il sortit plus sain qu’auparavant.
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ỷ. 23. EXIIT SERMO INTER FRATRES. Il courut sur cela un bruit parmi les freres, que ce Disciple ne mourroit point. Les paroles que le Sauveur avoit dites à saint Pierre, avoient fait conclure à plusieurs que saint Jean ne mourroit point, ou du moins qu’il ne mourroit qu’à la fin du monde. Le grand âge où ce saint Apôtre étoit parvenu, lorsqu’il écrivoit son Evangile, confirmoit encore ce sentiment. Cependant il ne se flattait pas lui-même sur cela. Il n’espéroit l’immortalité que dans le Ciel, & il attendoit toujours le moment de la visite de son Seigneur. Pour désabuser donc ceux qui s’imaginoient qu’il ne mourroit point, il raconte la chose comme elle étoit arrivée, & il y joint sa réflexion : JESUS néanmoins n’avoit pas dit : Il ne mourra point : mais si je veux qu’il demeure ainsi jusqu’à ce que je vienne ; que vous importe ?
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ỷ. 24. HIC EST DISCIPULUS ILLE. C’est ce même Disciple qui rend témoignage de ces choses, & qui les a écrites. Saint Jean parle de lui-même en troisième personne, par modestie. Il rend témoignage de ce qu’il vient de raconter, étant le seul des Apôtres qui restât en vie, pour informer le public de ce qui s’étoit passé alors, & qui avoit donné lieu à la fausse opinion de son immortalité. Il ajoute que son témoignage est véritable. Sûr de sa droiture, & de sa sincérité, soutenuës par l’innocence, & la sainteté de sa vie, il ne craint pas qu’on le soupçonne de fausseté, ni de mensonge. Quelques Savans croyent que tout ce Chapitre, ou du moins les deux derniers versets, font l’ouvrage de l’Eglise d’Ephèse, qui rend témoignage à la vérité du saint Evangile, & à la sainteté de l’Evangéliste. Mais quoique je ne voye pas le danger d’admettre ce sentiment, puisque nous reconnoissons sans peine par exemple, que le dernier Chapitre du Deuteronome n’est pas de Moyse ; toutefois je ne voudrois pas m’éloigner de l’opinion commune sans une évidente nécessité. Or ici elle ne me paroît nullement évidente. Saint Jean a pû dire tout cela de lui-même, sans blesser ni la modestie, ni la vérité. Il étoit d’un âge, d’une autorité, d’une sainteté, qui lui permettoient quelque chose, qu’on n’approuveroit pas dans un autre. Est-on scandaleisé d’entendre saint Paul faire lui même son éloge, se rendre témoignage, raconter les graces que Dieu lui a faites, & dire Demandez-vous des preuves sensibles de l’Esprit de JESUS-CHRIST qui réside en moi ? Et Je crois que j’ai aussi le saint Esprit en moi.
21:25
ỷ. 25. NEC IPSUM ARBITROR MUNDUM CAPERE POSSE. Je ne crois pas que le monde même pût contenir les Livres qu’on en écrivoit. C’est une hyperbole. Si l’on vouloit raconter tout ce que le Sauveur a fait de merveilleux dans la juste étenduë que la matière le demandoit, on en composeroit tant de Livres, que le monde en feroit tout plein. Quelques-uns l’entendent ainsi : Si l’on écrivoit tout ce que JESUS-CHRIST a fait, & enseigné, je crois que tout le monde ne feroit pas capable de le comprendre, ni d’en pénétrer la profondeur. D’autres Tout le monde ne le croiroit pas. Les merveilles qu’il a faites sont si surprenantes, & si fort au-dessus de l’intelligence humaine, que les hommes les rejetteroient comme incroyables, si on les leur racontoit toutes. Mais la première explication est la plus naturelle, & la plus conforme au Texte Grec. Les Auteurs sacrez, & profanes sont pleins de pareilles hyperboles. AMEN se lit à la fin de ce Chapitre dans les Exemplaires Grecs imprimez : mais on ne le lit ni dans la Vulgate, ni dans le Cophte, le Syrien, le Persan, l’Arabe, l’Armenien, ni dans de fort anciens Manuscrits Grecs. Fin du Commentaire sur Saint Jean. TABLE
21:1
… Thus, imperceptibly, almost by the ways of the heart, the persuasion penetrated that the Lord had instituted the fraternal banquet, that indeed he was present in the individual celebrations: some came to believe they had seen Jesus at one of the agape meals (cf. Lk. 24:13-43; Jn. 21:1-23). This psychological explanation of Jülicher is supported by an approach of Spitta: the catastrophe of Golgotha, which occurred on the 14th of Nisan, the day of the Jewish Passover, …
… and A, above a table, the bread and the fish are represented (loc. cit., pl. 41, 1). In A2 and A3, above a table, the bread and the fish are represented (loc. cit., pp. 267-68 and pls. 38 and 41, 1). The feeding of the crowds by the lake of Tiberias (Jn 21:1 ff.) with loaves and fish is also in the same cubiculum, where before seven men two dishes with two fish are placed (loc. cit., p. 267 and pl. 41, 3); likewise in cubiculum A2 (loc. cit., …
… this miracle he had appealed as to the supreme proof (Mt. 12, 39 sign of Jonah; Jn. 2, 19 the rebuilt Temple) and now he manifests the glory of the Father in his face (II Cor. 4, 6). He manifests himself as such with miracles (the catch of fish, Jn. 21, 1-14 provokes faith: it is the Lord, ibid. 7, 12) with foretelling the future (ibid. 18) with knowing things far off and the hearts of the Apostles, which provokes the exclamation "My …
21:2
Bartholomew (Gr. Bartholomáios, Bartholomaeus), Apostle, Saint
… He was a Galilean from Cana (Jn. 21:2; cf. 2:1), where today a church is dedicated to St. B. From the Johannine account of his vocation to the apostolate, he appears to have been of a reserved and thoughtful disposition. …
CANA. - A locality "of Galilee" (Jn. 2:1, 11; 4:46; 21:2), distinct from the C. of the tribe of Asher (Josh. 19:28) and from the homonymous stronghold in Arabia (Moab) of which Flavius Josephus speaks (Antiq. …
… under the fig tree," whereupon N. proclaimed him the Messiah ("the Son of God, the King of Israel," a profession of faith insufficient according to Chrysostom: PG 59, 127-29), and the Master promised greater revelations (Jn. 1:45-51). N. was from Cana (Jn. 21:2; 2:1 Cana is named immediately after the call of N.).
… Jesus replied to him: "Because you have seen me you have believed: blessed are those who have not seen, and yet have believed" (ibid. 20, 26-29). Io. 21, 2 lists Thomas among the five who took part in the second miraculous catch of fish. …
21:3
Primacy of Saint Peter and of the Roman Pontiff
… Mary Magdalene first reported the empty tomb to him (Jn. 20:2; cf. Mk. 16:7: "tell his disciples and Peter"), and on entering it John gave him precedence (Jn. 20:6; cf. Lk. 24:22). Later, Peter's decision to go fishing drew six other disciples (Jn. 21:3). After Jesus' ascension, Peter found himself in full, conscious and active possession of his primacy. …
21:9
… They see him eating with them (Lk. 24, 41-43) and preparing food for them (Jn. 21, 9-14; cf. the impression made on the Apostles, in Acts 10, 42), they hear him often whether he asks for their love (Jn. 21, 15-17), or pities or reproves their weaknesses (ibid. 20, …
21:11
De Promissionibus et Praedicationibus Dei
… The author speaks of 153 prophecies (according to the number of fish in Jo. 21:11) concerning Christ and the Church, demonstrating that a part of them has already been fulfilled and that the rest will be fulfilled in the future. …
21:15
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… whatever you loose on earth shall be loosed in heaven" (Mt. 18:18); this function is further indicated in the words that Jesus spoke to Peter, and, in union with and under the dependence of Peter, to all the apostles, namely to feed his lambs and his sheep (Jn. 21:15-17).
… The Clementine Vulgate has filius Iona in John 1:42, but a dozen ancient codices of the Vulgate have filius Johanna (the "Western" reading of the codex of Koridèbhi); in John 21:15-17 all the Latin codices have Ioannis. …
Calvin (Calvinus, Cauvin, Chauvin, Calvin Jean)
… it, and not the private interpretation of individuals, should remain "the pillar and ground of the truth" (1 Tim 3:15), and in entrusting to St. Peter "the keys of the kingdom of heaven" and giving him the charge to feed his sheep and his lambs (Jn 21:15), he promised that upon him he would build his Church against which the gates of hell would not prevail (Mt 16:18), all promises that assure that the truth of the divine message would …
… Eccl. unit., which in its first redaction (long redaction), made during the schism of Novatian (as Bèvenot demonstrated, after Chapman, from the study of the manuscripts), reads thus: «And the same after his Resurrection says to him: Feed my sheep (Jn. 21, 15-17). Upon him he builds the Church and entrusts to him the sheep to be pastured. …
… grow (Matt. 13:31 f.), throughout the whole world (Mark 3:13-19; 6:7-13; 13:9 f.; 16:15 f., 20; Acts 1:8; etc.), pass to the gentiles (Matt. 8:10 ff.; 21:33-46; 22:2-10 etc.); it is identified with the Church, with Peter at its head (Matt. 16:13-20; John 21:15 ff.; 1 Cor. 12; Rom. 12:3-8 etc.); it includes good and bad (Matt. 13:24-30, 36-43, 47-50; 25:1-13, etc.); it is the economy of Grace (John 1:16 f.; Rom. 3:21-31, etc.), with a new moral …
Ferrea Miris Modis repente Liber
… (v. Acts 12:6-11), commemorated on this day on which the dedication of the basilica of St. Peter in Chains, erected by Eudoxia on the Esquiline, is celebrated; the other three are inspired by Jesus' command to Peter to feed his sheep and his lambs (John 21:15-17).
… In Jn. 21:15-17 the charge to feed the entire flock of Christ is indicated even more explicitly. …
… They see him eating with them (Lk. 24, 41-43) and preparing food for them (Jn. 21, 9-14; cf. the impression made on the Apostles, in Acts 10, 42), they hear him often whether he asks for their love (Jn. 21, 15-17), or pities or reproves their weaknesses (ibid. 20, 27; Lk. 24, 13-31; Mk. 16, 14), or corrects their ideas about the character of his Kingdom (Acts 1, 7) etc. While they observe …
… Messiah will be a shepherd solicitous for men, a flock without a guide (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), he will be the Good Shepherd (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 ff.) who entrusts his lambs to Peter (Io. 21, 15; τὰ ἀρνία μου).
… According to the doctrine of Jesus there is "one fold" (Jn 21:15-17), and whoever does not listen to the pastors of Christ's flock is declared "a Gentile and a tax collector" (Mt 18:17). Pius XII says explicitly that: "those who are divided among …
… preceding), Κηφᾶς (Latin Cephas, a transcription of the Aramaic Kēphá', which means "rock"), Πέτρος (Latin Petrus, a translation of the preceding Aramaic nickname, given to Simon by Jesus [Jn. 1:42]). His father was called John ('Ιωάν[ν]ης: Jn. 1:42; 21:15-17) or Jonah. …
Primacy of Saint Peter and of the Roman Pontiff
2. Conferral of the primacy. - The primacy was conferred after the Resurrection, as St. John, an eyewitness, narrates (Jn. 21:15-17). "After they had eaten, Jesus said to Simon Peter: Simon son of John, do you love me (more than these)? …
… The Churches that claim this assistance of the Spirit for each individual (in an attenuated form: for each group) can then deny it precisely to the hierarchical Church "founded on Peter," which is the Church to which it was promised (Mt. 16, 18-19; Lk. 22, 32; Jn. 21, 15-17).
… discourse of Jesus in which he calls himself "the good shepherd," who foretells that there "will be one fold and one shepherd" (John 10:11; 14; 16), a fold that the risen Jesus entrusts, with all "his lambs" and all "his sheep," to the care of Peter (John 21:15 ff.).
21:16
The metaphor of the shepherd and the flock also occurs often in the New Testament (Mt. 9, 36, 10, 6; 15, 24; Lk. 12, 32; Jn. 21, 16-17). The flock of the Lord is entrusted to the presbyters and bishops (Acts 20, 28). One understands therefore how the parable of the Good Shepherd (Jn. 5, 1-18) came to have a great …
21:18
At Caesarea, in 58 (it seems), A. foretold to Paul "through the Spirit" his imprisonment at Jerusalem, by a symbolic action (a close parallel in Jn. 21:18) followed by an explanation, according to the custom of the prophets of the Old Testament (cf. Ez. 3:25 and 4:8); but he did not dissuade him from his journey (Acts 21:10-14). The …
wish » (Jn. 21:18). The stretching out of the hands was therefore not
2. Manner. - The first Christian writer who attests the crucifixion of P. is Tertullian, both by referring to the prediction made by Jesus Christ himself (Io. 21, 18-19) concerning the martyrdom of the Apostle (Scorpiace, 15: CSEL, 20, p. 178), and by declaring that P. by his martyrdom conformed to the Passion of the Lord (De praescr., 36, 2). Lactantius …
Primacy of Saint Peter and of the Roman Pontiff
… did not spare him rebukes (Mt. 16:23; 14:31; Mk. 14:37; Mt. 26:31, 34; cf. Lk. 22:61). On the day of his Resurrection he appeared to him singly (Lk. 24:34; I Cor. 15:5) and before ascending to heaven he foretold to him alone the manner of his death (Jn. 21:18). More important, in an Eastern and Hebrew setting, was the gesture performed at their first meeting: the changing of his name (Jn. 1:42). In the only cases that Hebrew history knew, …
21:24
John, Apostle, Evangelist, Saint
… Asia) by John still living in his body, as Papias (bishop) of Hierapolis, dear disciple of John, related in the (his) esoteric (books), that is, in the last five books." The last words badly translate the title of the book "exegetical." According to Jn. 21, 24, the book of John might seem to be his posthumous work, that is, published by another person after the author's death. …
Primacy of Saint Peter and of the Roman Pontiff
… Opponents deny the authenticity of the whole chapter, but it is proved, besides by the perfectly Johannine style, by the explicit attestations that the first disciples appended to the Gospel (Jn. 21:24). The meaning is clear. …
21:25
… And in the writings of the Apostles the fragmentariness and incompleteness are undeniable, by the confession of their own authors (Jn. 20, 30; 21, 25). St. Paul sets forth the nature and the necessity of tradition: "faith (comes) by hearing, and hearing through the word of Christ" (Rom. 10, 17); and more explicitly: "Therefore, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.