Thomas Aquinas Commentary John 21

1. The Evangelist has just told of two appearances of Christ to His disciples. Now he mentions a third. If we consider the order and purpose of these appearances, it is evident that the first showed Christ’s divine authority by His breathing the Holy Spirit on them; the second showed that He was the same person as before, since He let them view His wounds; and the third showed the reality of His risen human nature, for He ate with them.

This chapter has two parts. First, the Evangelist mentions Christ’s dealing with a group of the disciples. Second, he recounts Christ's conversation with two of them He especially loved: when therefore they had dined, Jesus said to Simon Peter: Simon son of John, do you love me more than these? (John 21:15).

Regarding the first part, the Evangelist mentions the time and circumstance of His appearance, saying, and he showed himself in this manner. He then adds a short epilogue: this was now the third time that Jesus was manifested (John 21:14). In the title, however, three things are designated: time, way, and place.

2. The time is after this, that is, after what the Evangelist just narrated. It is significant that he says this, for it shows that Christ was not with them continuously but appeared to them at intervals. The reason for this was that He had not risen with the same life as before, but with a glorious life, as the angels have and the blessed will have: except the gods, that is, the angels, whose dwelling is not with flesh (Daniel 2:11).

3. Since the Evangelist seemed to be ending his Gospel before, when he wrote, these are written so that you may believe (John 20:31), why, then, does he add this appearance?

Augustine gives a mystical reason for this, which is that this appearance signifies the glory of the future life, when Christ will appear to us as he is (1 John 3:2).Tractates on the Gospel of John 122.1. And so the Evangelist put this appearance after what seemed to be the end of his Gospel so that this could be better understood.

4. The circumstance of His appearance was that Jesus showed himself again to the disciples at the Sea of Tiberias. It is in the nature and power of a glorified body that it can be seen or not seen by non-glorified bodies, as the person wishes. That is why he says, showed—that is, Christ made Himself visible. In the same way, He is said to appear, which means the same thing as to reveal: appearing to them during forty days (Acts 1:3). As Ambrose says, a thing is said to appear if it has the power to be seen or not seen.Commentary on Luke 1.24.

5. The place is at the Sea of Tiberias, which is the Sea of Galilee. It is called the Sea of Tiberias after the city of Tiberias, which was built in honor of Tiberius Caesar. The Evangelist mentions this, first, to show that our Lord had kept the promise made to the disciples, he is going before you to Galilee (Matthew 28:7). Second, he wanted to show that our Lord had banished the great fear from the hearts of His disciples, so that they no longer remained shut up in their house but even traveled as far as Galilee.

6. In describing this appearance, and he showed himself in this manner, he first mentions the persons to whom Christ appeared; then what they were doing, Simon Peter said to them: I am going fishing; and third, the circumstances of this appearance: but when the morning arrived, Jesus stood on the shore.

7. Christ appeared to seven persons. The Evangelist says that there were together Simon Peter, who had denied Him; Thomas called Didymus, who was not present at the first appearance; Nathanael of Cana in Galilee, who is thought to be the brother of Philip; the sons of Zebedee, that is, James and John; and two others of his disciples not explicitly named.

In the mystical sense, this number signifies the state and appearance of future glory, which will be after the seventh age—that is, in the eighth, which is the age of those who arise: from new moon to new moon, and from Sabbath to Sabbath, all flesh will come to worship before me (Isaiah 66:23).

8. The work that occupied them was fishing. As it says, Simon Peter said to them: I am going fishing. This involved:

1. Peter’s invitation to do this work;
2. Their assent;
3. The execution of this duty.

9. Peter asks them to go fishing, saying, I am going fishing. In the mystical interpretation, this signifies the work of preaching: I will make you fishers of men (Matthew 4:19). So when Peter said, I am going fishing, the mystical sense is that he is taking the others to share in his concerns and preaching: so it will be easier for you, and they will bear the burden with you (Exodus 18:22).

10. Their actual fishing seems to go against the teaching in Luke: no one who puts his hand to the plow and looks back is fit for the kingdom of God (Luke 9:62). It is clear that Peter had given up his work as a fisherman. Why, then, did he return to it and look back?

I answer, with Augustine, that if he had returned to this work of fishing before Christ’s resurrection and before seeing Christ’s wounds, we would think that he was acting out of despair.Tractates on the Gospel of John 122.2. But now, after Christ returned from the grave, after they had seen His wounds and received the Holy Spirit by His breathing on them, they returned to being what they were before: fishers of fish. We can learn from this that a preacher can use his abilities to earn the necessities of life and still preserve the integrity of his apostolate, if he has no other means of sustenance. For if Saint Paul learned a trade he did not previously have in order to obtain the food he needed, so as to avoid being a burden to others, Peter could all the more do this by using his own skill.

11. Augustine says that a preacher can do this when he cannot gain a living in any other way.Tractates on the Gospel of John 122.4. But in this case, Peter did have another way, for our Lord promised: but seek first his kingdom and his righteousness, and all these things will be yours as well, that is, what is necessary for life (Matthew 6:33).

The answer is that it is true that these things will be added, with our cooperation. So our Lord did keep His promise here, with the cooperation of Peter. For who else but our Lord caused the fish that were caught to be within the range of their net?

12. Gregory remarks that there are two kinds of work.Forty Gospel Homilies 24.1. One absorbs the mind and hinders our spiritual concerns, such as tax collecting. No one should return to such work, even to provide food. So we do not read that Matthew returned to his tax collecting post. There is another kind of work which can be done without sin and without absorbing the mind, such as fishing and similar things. It was not a sin for Peter to return to this kind of work after his conversion.

13. The others agree to this: we too will come with you. This sets an example for preachers and prelates to encourage each other in their work of turning people to God: a brother helped is like a strong city (Proverbs 18:19); he was like a young cedar on Lebanon; and they surrounded him like the trunks of palm trees .

14. Next, we see that they were working at this: they went out and got into the ship, and that night they caught nothing. Here the Evangelist touches on three things that preachers ought to do.

1. They should leave those places that are sunk in sin: come out from them, the Chaldeans, and be separate from them, says the Lord, and touch nothing unclean; and I will welcome you (2 Corinthians 6:17). They should also go out from their carnal affections: go from your country and your kindred and your father’s house (Genesis 12:1). And they should also leave the quiet of contemplation: let us go forth into the fields, and lodge in the villages; let us go out early to the vineyards (Song of Solomon 7:11).
2. Preachers should get into the ship, that is, go forward in charity within the unity of the Church, which is called a ship: in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water (1 Peter 3:20). They should also board the ship of the cross by mortifying the flesh: but far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world (Galatians 6:14); blessed is the wood by which righteousness comes .
3. Preachers should have total confidence in the help of Christ. All that night they caught nothing, because as long as God’s help and the interior preacher are not there, the words of the preacher have no effect. But when the light comes, enlightening hearts, the preacher makes a catch: send out your light and your truth (Psalms 42:3). Here, night indicates the lack of divine help: night comes, when no one is able to work (John 9:4). Or, one could say, that night, during the time of the Old Testament, they caught nothing, because they could not bring the Gentiles to the faith: the night has passed (Romans 13:12). According to Augustine, they were fishing at night because they were still afraid.No such comment appears in Augustine's Tractates on the Gospel of John nor in his other New Testament commentaries. The quote might belong, instead, to John Chrysostom, who commenting on John 21:3 says "they did this [fishing] at night because of being very fearful" (Commentary on Saint John 87).

15. Now we see the way and stages in which Jesus appeared: but when the morning arrived, Jesus stood on the shore. This happened in three stages:

1. First, He allows Himself to be seen.
2. Second, He is recognized, asking, children, have you any meat?
3. Third, He eats with the disciples: Jesus said to them: bring here the fish which you have now caught (John 21:10).

16. The Evangelist says that the morning arrived. In the mystical interpretation, morning or the break of day indicates the glory of the resurrection: weeping may tarry for the night, as with the weeping for eternal life, but joy comes with the morning (Psalms 30:5); in the morning I will stand before you, and will see you (Psalms 5:5).

17. Before His passion, on the occasion of a similar miracle, Jesus did not stand on the shore but was in a boat. Why, after the passion, does He stand on the shore?

The reason is that the sea signifies the troubles and tribulations of this present life, but all these end at the shore. I have set the sand a bound for the sea, an everlasting ordinance which will not pass over (Jeremiah 5:22). So, before His passion, Christ stood on the sea, because He had a body subject to death; but after the resurrection, He had surmounted the corruption of the flesh and stood upon the shore.

18. The disciples did not know that it was Jesus because of their own ignorance. We can see from this that on this turbulent sea of the present, we cannot know the hidden things of Christ: the eye has not seen, O God, besides you, what things you have prepared for those who wait for you (Isaiah 64:4).

19. Next, Jesus brings them to recognize Him: Jesus therefore said to them: children, have you any meat? First, the Evangelist shows how they came to recognize Him; and second, who was the first to do so: that disciple therefore whom Jesus loved, said to Peter: it is the Lord (John 21:7).

20. The Evangelist does three things regarding the first point. First, he shows our Lord asking for food: children, have you any meat? The disciples did not think it was Christ asking, but someone who wanted to buy fish, for He spoke like a customer. In the mystical interpretation, Christ asks us for food to refresh Himself. We do this for Him by obeying the commandments: my food is to do the will of him who sent me, so that I may accomplish his work (John 4:34). They answered him: no, that is, not of themselves: I can will what is right, but I cannot do it (Romans 7:18).

21. Second, the Evangelist mentions Christ’s order: cast the net on the right side of the ship.

In Luke there is a similar incident, but there Christ did not tell them to cast their nets to the right side, as He does here: cast the net on the right side of the ship. The reason for this is that the fishing mentioned by John signifies that fishing by which the predestined are taken to eternal life, and it is only those children on the right who are brought there: the Lord knows the ways that are on the right; those on the left are perverse (Proverbs 4:27); the right hand of the Lord does valiantly (Psalms 118:16). The fishing mentioned in Luke signified the call into the Church, and so the net is cast to all sides because people are caught and brought to Christ from all over: go out quickly to the streets and lanes of the city (Luke 14:21).

22. The obedience of the disciples is shown when the Evangelist says, they therefore cast the net. The effect of this obedience was that now they were not able to draw it up, because of the multitude of fish—that is, because of the great number of those who would be saved: by your descendants will all the nations of the earth bless themselves, because you have obeyed my voice (Genesis 22:18); behold, a great multitude which no one could number (Revelation 7:9).

This fishing differs from the one mentioned by Luke because there (Luke 5:6) the nets broke; in a similar way, the Church is torn by disagreements and heresies. But in the fishing mentioned by John, the net does not break because there will be no lack of unity in the future life. Furthermore, in the incident mentioned by Luke, the fish were taken into the boat. But here in John’s account, the fish are brought to the shore, because the saints destined for glory are hidden from us: in the covert of your presence you hide them from the plots of men (Psalms 31:20).(Compare to Augustine, Tractates on the Gospel of John 122.7.)

The Evangelist, having shown how the great catch of fish led the disciples to recognize Christ, now describes the order in which they recognized Him.

• First, he mentions John;
• then Peter;
• and then the actions of the other disciples.

John, being quick in understanding, recognized Christ at once. So he said to Peter, whom he loved more than the others and who was also above the others in rank, it is the Lord. John was convinced of this by the catch of fish, for as Scripture says, you rule the raging of the sea (Psalms 88:8); and, whatever the Lord pleases he does, in heaven and on earth, in the seas and all deeps (Psalms 134:6).

He said, it is the Lord, because they usually called Him this, as Christ Himself noted: you call me Teacher and Lord (John 13:13).

Peter is seen as passionately devoted to Christ. His devotion is clear, first of all, from his quickness to act: When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. But the other disciples came in the boat. As soon as he heard it was the Lord, Peter went without delay. Do not delay to turn to the Lord, and do not put it off from day to day .

Second, we see his devotion to Christ in his modesty. He did not want to appear before the Lord naked, but put on his clothes, for he had been stripped for work because of the heat and to make his labor easier. We can learn from this that those coming to Christ should put off the old man and put on the new, which has been created for God in faith: He who conquers will be clad thus in white garments, and I will not blot his name out of the book of life (Revelation 3:5).

Third, his devotion is shown by his lack of fear. Because of his great love, he was unwilling to stay in the boat, which was moving too slowly for him, and so he threw himself into the sea to reach Christ more quickly.

In the mystical interpretation, the sea signifies the troubles of this present world. Those who desire to come to Christ cast themselves into this sea, not refusing the tribulations of the world: through many tribulations we must enter the kingdom of God (Acts 14:22); My son, if you come forward to serve the Lord, prepare yourself for trials . Peter cast himself into the sea and reached Christ unharmed, because the servant of Christ is kept safe and unharmed in the midst of tribulations: you have given a path in the sea, and a safe way through the waves .

As Chrysostom says, this incident clearly brings out the difference between John and Peter: John is seen to be greater in understanding, while Peter is more ardent in his affections.

The other disciples remained in the boat. First, the Evangelist mentions what they did: the other disciples came in the boat, because they were not as ardent as Peter. The boat signifies the Church: the hope of the world took refuge on a raft, and guided by your hand left to the world the seed of a new generation . This text refers to the Church (compare to 1 Peter 3:20). The other disciples came in the boat, that is, under the protection of the society of the Church, which is as awe-inspiring as an army in battle array. You will protect them in your tabernacle from the strife of tongues (Psalms 30:21).

Second, the Evangelist gives the reason they did this: for they were not far from the land, but about two hundred cubits off. This could be the reason why Peter jumped into the sea—because the land was near. It could also explain why the others arrived so quickly. Indeed, they were not far away, because the Church is not far from the land of the living, for the Church is none other than the house of God, and... the gate of heaven (Genesis 28:17). The saints think about this heavenly homeland every day: we look not to the things that are seen, but to the things that are unseen (2 Corinthians 4:18); our commonwealth is in heaven (Philippians 3:20).

He says two hundred cubits, which signifies the same thing as the two boats mentioned by Luke: the two peoples from which the elect are drawn to eternal life (Luke 5:2). As Paul writes, God’s purpose was that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross (Ephesians 2:15). The net by which the fish are taken is the teaching of the faith. God draws us by inspiring us from within—no one can come to me unless the Father who sent me draws him (John 6:44)—and the apostles also draw us by their exhortations.

Next, the Evangelist tells how Christ affectionately prepared a meal for His disciples. He mentions:

• its preparation;
• Christ’s invitation: Jesus said to them, “Come and have breakfast”;
• and the meal itself: Jesus came and took the bread and gave it to them, and so with the fish.

In the preparation of the meal, we see what was contributed by Christ and what was brought by the disciples, for Jesus said to them, Bring some of the fish that you have just caught.

Christ prepared three things. The Evangelist continues: When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. Christ, by His power, had created these from nothing or had formed them from some nearby matter.

In a previous miracle, Jesus fed the people with bread He had multiplied from previously existing bread (John 6:11). Now, after His passion, He creates or newly forms things, because it is no longer the time to show weakness but His power. What He did before His passion in the multiplication of the bread was an act of condescension; if He had wanted, He could have created it from nothing then as well.

From this, we can understand that Christ prepares a spiritual meal or banquet. If we take this meal as a symbol for the Church’s spiritual nourishment, Christ also prepares these three things. First, the hot coals of charity: you will heap coals of fire on his head (Proverbs 25:22); fill your hands with burning coals (Ezekiel 10:2). Christ carried these burning coals from heaven to earth: A new commandment I give to you, that you love one another (John 13:34); I came to cast fire upon the earth (Luke 12:49).

Christ also prepares the fish laid over the coals, which is Christ Himself. The cooking fish spread over the hot coals represents the suffering Christ, who, because of the fire of His love for us, is sacrificed on the cross: Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Ephesians 5:2). Therefore, be imitators of God, as beloved children. And walk in love, as Christ loved us (Ephesians 5:1).

He also prepares the bread that nourishes us, and this bread is Himself. Christ is called a fish insofar as His divinity is hidden, for it is characteristic of fish to remain hidden in the water: Truly, you are a God who hides yourself (Isaiah 45:15). Insofar as Christ nourishes us by His teaching and gives us His body for food, He is truly bread: I am the living bread that came down from heaven (John 6:51); the bread will be rich and abundant (Isaiah 30:23).

The ministers of the Church should also bring something to this meal; but whatever it is, it has come from God.

The Evangelist now mentions what was brought by the disciples. Jesus said to them, “Bring some of the fish that you have just caught.”

• First, we see the Lord’s command;
• and then one of the disciples acts on it.

Our Lord tells them to bring some of the fish they have caught. It was as if He were saying: “I have given you the gift of charity, I have roasted my body upon the cross, and I have given you the bread of my teaching, which perfects and strengthens the Church. Now it is your task to catch others.” These are the ones who will be converted by the preaching of the apostles: Ascribe to the Lord, O heavenly beings (Psalms 29:1); and they shall bring all your brothers from all the nations as an offering to the Lord (Isaiah 66:20).

If this meal is understood morally, then Christ first prepares as food for the soul the burning coals of charity: God’s love has been poured into our hearts (Romans 5:5); I came to cast fire upon the earth (Luke 12:49). Then He prepares the fish, that is, a hidden faith, since it is concerned with things that are not seen (Hebrews 11:1); and also the bread, that is, solid teaching: solid food is for the mature (Hebrews 5:14). Our contribution to this meal is to make good use of the grace given to us: but by the grace of God I am what I am, and his grace toward me was not in vain (1 Corinthians 15:10). Thus our Lord asks us to bring the fish—that is, bring your good works, which you have been granted the grace to accomplish: let your light shine before others, so that they may see your good works (Matthew 5:16).

The Evangelist mentions that this was done by one of the disciples, Peter, who was more ardent than the others: So Simon Peter went aboard and hauled the net ashore, full of large fish, one hundred and fifty-three. He also went up to the helm of the Church: I will climb the palm tree (Song of Solomon 7:8); in his heart he has planned ascents (Psalms 84:5). And he hauled the net ashore, because the holy Church has been entrusted to him, and it was said to him in particular, Feed my sheep (John 21:17). Therefore, what Christ revealed with His words, Feed my sheep, Peter now foreshadows by his action in drawing the fish to the solid land, because he shows the faithful the stability of their eternal homeland.

He said, full of large fish, because those whom he predestined he also called; and those whom he called he also justified (Romans 8:30); they were men renowned for their power, giving counsel by their understanding, and proclaiming prophecies; leaders of the people in their deliberations . At the other catch of fish (Luke 5:4), the number of fish taken was not mentioned, but it is here: there were one hundred and fifty-three. The reason for this is that those called to the Church in the present time include both the good and the bad: the number of fools is infinite (Ecclesiastes 1:15). Thus in Genesis, when Abraham is told of his calling, we read, I will surely multiply your offspring as the sand that is on the seashore (Genesis 22:17), which refers to the bad. But referring to the good, God says, Look toward heaven, and number the stars, if you are able to number them... So shall your offspring be (Genesis 15:5); for God especially counts the good: he determines the number of the stars (Psalms 147:4).

Does this mean that no more than one hundred and fifty-three will be saved? No, indeed! There will be more, but this number indicates a mystery. No one can reach the heavenly homeland without observing the Ten Commandments, and the commandments can only be kept with the help of the sevenfold gift of the Holy Spirit: the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord (Isaiah 11:2). Furthermore, the first recorded instance of sanctification occurred on the seventh day: So God blessed the seventh day and made it holy (Genesis 2:3). Adding ten and seven gives seventeen. Now, if we add the cardinal numbers in succession from one to seventeen (1 + 2 + 3 ... + 17), the total sum is one hundred and fifty-three.

Alternatively, Christ was appearing to seven disciples. If we multiply this seven by seven (for the gifts of the Holy Spirit), we get forty-nine. If we add one to indicate the perfection of unity that characterizes the children of God who act by the Spirit, we get fifty. If we triple this fifty and add three (to indicate our faith in the Trinity, which we profess with our heart, words, and actions), we get one hundred and fifty-three. Thus, those who are perfected by the seven gifts of the Holy Spirit and united by their faith in the Trinity come to the Father.

The Evangelist continues, and though there were so many, the net was not torn. In the other incident (Luke 5:6), the net broke because in the present Church, which the net signifies, there are many tears from schisms, heresies, and rebellions. But the Church is not entirely torn apart because Christ promised, I am with you always, to the end of the age (Matthew 28:20). But in the future, in our heavenly homeland, which is signified by the untorn net, there will be no schisms in that peace which the saints will enjoy: he makes peace in your borders (Psalms 147:14).

When the Evangelist says, Jesus said to them, “Come and have breakfast,” we see His invitation to the meal He had prepared.

• First, we see Christ’s invitation;
• then the attitude of the disciples: Now none of the disciples dared ask him, “Who are you?”

Christ invites us to dine with Him by inspiring us from within, saying, Come and have breakfast. This is like His other invitations: Come to me, all who labor and are heavy laden, and I will give you rest (Matthew 11:28); Eat, O friends, and drink; drink deeply, O lovers! (Song of Solomon 5:1). He also invites us to dine by encouraging and teaching us from without through others: A man once gave a great banquet... he sent his servant to say to those who had been invited, “Come” (Luke 14:16).

The Evangelist describes their attitude when he says, none of the disciples dared ask him, “Who are you?” According to Augustine, this indicates the disciples’ certainty about Christ’s resurrection; they were so certain that it was Christ that none of them presumed to doubt it. And because a question implies doubt, no one presumed to ask, “Who are you?” As was said before, In that day you will ask nothing of me (John 16:23).

For Chrysostom, it indicates a reverence the disciples had for Christ that was greater than usual. They would have liked to question Him, but Christ appeared to them in such grandeur and glory that they did not dare to question Him because of their amazement and respect. This is what particularly stopped them from questioning Him, for they knew it was the Lord.

Next, we see the meal they had, with Jesus eating with them: Jesus came and took the bread and gave it to them, and so with the fish. As the psalmist says, You open your hand; you satisfy the desire of every living thing (Psalms 145:16). For He is the one who gives nourishment at the appropriate times.

But did Christ really eat with them? We should say that He did, although it does not say so here. Luke explicitly says that He ate with them (Luke 24:43), and in Acts we read that while staying with them he ordered them not to depart from Jerusalem (Acts 1:4).

But did He truly eat? To this we should say that a thing is said to be true in two ways: true with the truth of signification, and true with the truth of its species. A thing is true in the first way when it corresponds to what is signified. For example, if I want to signify something by speech, and what I signify is true and agrees with the thing itself, my speech is true with the truth of signification, even if it is not true with the truth of species. When Christ said, I am the true vine (John 15:1), that was true, although He is not a true vine in the sense that He has the species or nature of a vine. Rather, He is a vine in what a vine signifies.

Something is said to be true with the truth of its species or kind when it has what belongs to the essence of its species. These are the principles of the species, not their subsequent effects. Thus, the utterance “man is an animal” is true with the truth of signification because it signifies what is true. But it is not true with the truth of species unless it is spoken by the mouth of an animal using its normal organs of speech. Its truth does not depend on the effects of the speaking, for example, that it be heard by someone.

Applied to the act of eating, some cases are true only with the truth of signification, like the eating ascribed to an angel, because an angel does not have the organs for eating. But what is signified by their eating is true: the desire they have for our salvation. Christ’s act of eating after the resurrection, however, was true both with the truth of signification—because He did it to show that He had a true human nature—and with the truth of its species, because He had the organs used for eating. However, the effects that follow eating were not present, since the food was not transformed into His substance, for He had a glorified and incorruptible body. The food was dissolved into preexisting matter by divine power. But as was said, this subsequent effect does not alter the truth of the species.

The Evangelist summarizes the appearances by saying, This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

According to Augustine, if this third time refers to the number of appearances, it is not accurate. As was said, on the first day Christ appeared five times; again on the eighth day when Thomas was present (John 20:26); again by the sea as recorded here; again on the mountain in Galilee (Matthew 28:16); again when they were at table (Mark 16:14); and again on the day of His ascension, when as they were looking on, he was lifted up (Acts 1:9). Furthermore, He appeared to them many other times during the forty days, but these are not recorded (Acts 1:3).

Thus, the third time must refer to the days on which Christ appeared. The first day He appeared was the day of the resurrection (John 20:19). The second day was eight days after the resurrection: Eight days later, his disciples were inside again (John 20:26). The third day was the appearance by the lake mentioned here.

Alternatively, one could say this statement can be true even if it refers to the number of times. The only times we read that He appeared to a number of the disciples gathered together was on the first day in the evening, when the doors were shut; second, eight days later, when the disciples were gathered together; and third, here at the sea. Thus, he explicitly says, This was now the third time that Jesus was revealed to his disciples.

1. The Evangelist has just shown what the Lord did for the disciples in general; here he shows the Lord dealing with His two especially beloved disciples: first, what He did for Peter, and second, how He dealt with John. Peter, turning around, saw the disciple whom Jesus loved (John 21:20).

   With Peter, the Lord does two things: first, He confers on Peter the pastoral office, and second, He predicts that Peter will be martyred: amen, amen I say to you, when you were younger (John 21:18).

   He confers the pastoral office on Peter only after an examination. Thus, those who are to be raised to this office must first be examined: do not be hasty in the laying on of hands (1 Timothy 5:22). Christ examined him three times, and so this part is divided into three sections according to the three examinations.

   The parts are clear. In the first part, first, we see our Lord’s question; second, we see Peter’s answer, yes, Lord, you know that I love you; and third, we see the conferral of the office: he said to him: feed my lambs.

   In the first part, we can consider three things: the time of the examination, the tenor of the conversation, and the subject of Peter's examination.

2. The order of this event is given as when, therefore, they had dined. This signifies the spiritual meal by which the soul is refreshed with spiritual gifts, even while it is united to the body: I will come in to him and eat with him (Revelation 3:20). Therefore, it is appropriate that one who is raised to this office should already be refreshed with this joyous meal. Otherwise, how could he refresh the hungry who come to him? I will feast the soul of the priests with abundance (Jeremiah 31:14), with that abundance mentioned in the Psalm: my soul is feasted as with marrow and fat (Psalms 63:5).

3. The tenor of the conversation is seen when He says, Jesus said to Simon Peter. Three things are presented here that are necessary for a prelate.

   First, obedience, when He says, Simon, which means obedient. A prelate needs to be obedient because one who does not know how to obey superiors does not know how to govern inferiors: an obedient man will speak of victory (Proverbs 21:28).

   Second, a prelate needs knowledge, indicated by Peter, which means understanding. A prelate needs understanding, for he is the appointed watchman, and one who is blind is a poor watchman: his watchmen are blind (Isaiah 56:10); because you have rejected knowledge, I reject you from being a priest to me (Hosea 4:6).

   Third, a prelate needs grace, for He says son of John. Prelates need grace, because if they do not have grace, they have nothing: by the grace of God I am what I am (1 Corinthians 15:10); and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship (Galatians 2:9).

4. The questions are about love, and Jesus asks, do you love me more than these? This was a suitable question, for Peter had previously fallen, as we saw before. It was not appropriate that he be preferred to the others until his sin was forgiven, which is only brought about by love: love covers a multitude of sins (1 Peter 4:8); love covers all offenses (Proverbs 10:12). So it was fitting that his love be made known by this questioning—not, indeed, to Christ who looks into the depths of our hearts, but to others. So Christ asked, not as one who did not already know, do you love me more than these?

   Now we read that perfect love casts out fear (1 John 4:18). Thus it was that when our Lord was about to die, Peter was afraid and denied Him; but the risen Lord restored love and banished his fear. So Peter, who before had denied Christ because he was afraid to die, now feared nothing after our Lord had risen. Why should he be afraid, since he now realized that death had died?

5. This questioning was also appropriate for the office, since many who assume a pastoral office do so as lovers of self: in the last days there will come times of stress. For men will be lovers of self (2 Timothy 3:1–2). One who does not love the Lord is not a fit prelate. A fit prelate is one who does not seek his own advantage, but that of Christ; and he does this through love: the love of Christ impels us (2 Corinthians 5:14).

   Love is also fitting for this office because it benefits others. For it is due to an abundance of love that those who love Jesus will at times give up the quiet of their own contemplation to help their neighbor. Although the Apostle said, I am sure that neither death nor life . . . will be able to separate us from the love of God (Romans 8:38–39), he added, for I could wish that I myself were accursed and cut off from Christ for the sake of my brethren (Romans 9:3). Thus a prelate should be questioned about his love.

6. He adds, more than these, for even as the Philosopher says in his Politics, it is the natural order of things that the one who cares for and governs others should be better. Thus he says that just as the soul is to the body that it rules, and reason is to our lower powers, so man is related to the irrational animals. And there ought to be a similar relationship between prelates and their subjects. Thus, according to Gregory, the life of a pastor should be such that he is related to his subjects as a shepherd to his sheep.Forty Gospel Homilies 14. So Christ says, more than these, because the more Peter loves, the better he is: do you see him whom the Lord has chosen? There is none like him among all the people (1 Samuel 10:24).

7. But in selecting someone, is it always necessary to choose the one who is unconditionally better, even if the laws say that it is enough to choose one who is merely good?

   To answer this, two distinctions must be made. Some things are sufficient according to human judgment that are still not sufficient according to divine judgment. According to human judgment, if a person cannot be reproached for something, this is sufficient for his election to stand. For it is obvious that it would be difficult to have elections if they could be nullified because someone was found who was better than the one actually chosen. So, according to our human judgment, it is sufficient if an election is honest and a suitable person is chosen.

   However, as far as divine judgment and our own conscience are concerned, it is necessary to choose what is better. Now, a person can be better in an absolute sense; this is how a holier person is said to be better, for holiness makes one good. Yet such a person might not be better for the Church. For this purpose, that person would be better who is better educated, more competent, more discerning, and chosen more unanimously. But if other things are equal, such as the benefit and welfare of the Church, one would sin by choosing a person who was less good in an absolute sense than another. The reason for this choice must be either the honor of God and the benefit of the Church, or some private motive. If the motive is the honor of God and the benefit to the Church, these goods will be regarded as linked to the one chosen and will make him the better person in these respects. If there is some private motive for the choice, such as carnal love, the expectation of ecclesiastical advancement, or temporal advantage, the election is a fraud and there has been partiality.

8. Now we see Peter’s answer: yes, Lord, you know that I love you. This is a clear sign that he had retracted his previous denial. And it shows that if the predestined fall, they are always better after they are corrected. Before his denial, Peter thought that he was better than the other apostles, saying, though they all fall away because of you, I will never fall away (Matthew 26:33). And when Jesus said to him, you will deny me three times, Peter went against this and even boasted that even if I must die with you, I will not deny you (Matthew 26:35).

   But now, Peter, having been conquered by his own weakness, does not presume to state his love unless it is attested to and confirmed by the Lord. He humbles himself before Christ, saying, you know that I love you: my witness is in heaven, and he that vouches for me is on high (Job 16:19). He also humbles himself in respect to the apostles, for he does not say that he loves Jesus more than they do, but simply, I love you. This teaches us not to rank ourselves before others, but others before ourselves: in humility count others better than yourselves (Philippians 2:3).

9. We can also notice, as Augustine points out, that when our Lord asks, do you love (diligis) me, Peter does not answer with the same word, but says I love (amo) you, as if they were the same.Tractates on the Gospel of John 123.5. And they are the same in reality, but there is some difference in meaning. Love (amor) is a movement of our appetitive power, and if this is regulated by our reason it is the will’s act of love, which is called dilectio, because it presupposes an act of choice (electio). This is why brute animals are not said to love (diligere). For if the appetitive movement is not regulated by reason, it is called amor.

10. After this examination, Christ assigns Peter his office, saying, feed my lambs, that is, my faithful, whom I, the Lamb, call lambs: behold the Lamb of God, behold him who takes away the sins of the world (John 1:29). Thus, one should not be called a Christian who claims he is not under the care of that shepherd, that is, Peter: they will all have one shepherd (Ezekiel 37:24); they will appoint for themselves one head (Hosea 1:11).

    It was appropriate that this office be assigned to Peter, the others being passed over, because, according to Chrysostom, he was the extraordinary apostle, the voice of the disciples, and the head of the group.Commentary on Saint John 88.1.

11. Now we come to the second examination. In order to avoid repetition, note that Christ says three times, feed my lambs, because Peter ought to feed them in three ways.

    1. They are to be fed by being taught: and I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jeremiah 3:15).
    2. They are to be fed by example: set the believers an example in speech and conduct, in love, in faith, in purity (1 Timothy 4:12); upon the mountain heights of Israel, that is, in the excellence of great men, will be their pasture (Ezekiel 34:14).
    3. They are to be fed by being offered temporal help: woe, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? (Ezekiel 34:2).

12. The third time Christ says to him, feed my sheep. This is because there are three types of people in the Church: beginners, those who have made some progress, and the perfect. The first two types are the lambs, since they are still imperfect. The others, since they are perfect, are called sheep: the mountains, that is, the perfect, skipped like rams, and the hills, the others, like lambs (Psalms 114:4). And so all prelates ought to guard their charges as Christ’s sheep and not as their own.

    But alas! As Augustine says in his Easter Sermon: we witness the appearance of certain unfaithful servants who have abandoned Christ’s flock and by their thefts have made gold their flock. You hear them say: these are my sheep. What do you want with my sheep? I will not let you come to my sheep. But if we say: my sheep, and others talk about their sheep, then Christ has lost his own sheep.Sermons 147a.2.

13. Note also that just as Peter was assigned his office three times, so he was examined three times. This was because he had denied Christ three times. As Augustine says: a threefold profession was required so that Peter’s tongue might show as much love as it had shown of fear, and that life gained would wrest more words than the threat of death.Tractates on the Gospel of John 123.5.

    Another reason for this was because Peter was obligated to love Christ for three things.

    1. Because his sin was forgiven: many sins are forgiven her, because she has loved much (Luke 7:47).
    2. Because he was promised a great honor: on this rock I will build my Church (Matthew 16:18).
    3. Because of the office entrusted to him, as here, when Christ says feed and entrusts the care of the Church to him. You shall love the Lord your God with all your heart, so that you will direct your entire intention to God; and with all your soul, so that your entire will might rest in God through love; and with all your might (Deuteronomy 6:5), so that the performance of all your actions will serve God.

14. Peter, because he was asked three times, became sad. As we have seen, he was rebuked by our Lord before the Passion when he so quickly asserted that he loved Him. Now, seeing that he is questioned so many times about his love, he is afraid he will be rebuked again and becomes sad. Thus he says, Lord, you know all things, you know that I love you.

    He is saying in effect: I do love you; at least I think I do. But you know all things, and perhaps you know of something else that will happen. And so the final entrustment of the Church is given to the humbled Peter. According to one of the Greek doctors, this is also the reason why catechumens are questioned three times during their baptism.Theophylact of Ochrid, The Explanation of the Holy Gospel According to John 21.15–19.

1. Above, our Lord entrusted the office of shepherd to Peter. Now He foretells his martyrdom. This was fitting because a good shepherd should lay down his life for his sheep (John 10:11).

   It was not granted to the young Peter to lay down his life for Christ; rather, it was for the old Peter to lay down his life for his sheep. This is what Christ foretold to him.

   Christ first tells of Peter’s past life, then He predicts the end of his future life: when you are old, you will stretch forth your hands.

   Third, the Evangelist explains our Lord’s words: and he said this to signify by what death he should glorify God.

2. Peter’s past life showed certain shortcomings, for as a young man he was too presumptuous and self-willed. But this is characteristic of the young, as the Philosopher says in his Rhetoric. Thus we read in Ecclesiastes a kind of reproach: rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth; walk in the ways of your heart and the sight of your eyes (Ecclesiastes 11:9).

   Our Lord refers to this trait of Peter and says, when you were younger, you girded yourself and walked where you wanted. He says, you girded yourself, meaning you restrained yourself from certain unlawful and superfluous things, and walked where you wanted, not allowing yourself to be kept in check by anyone. This is why you always wanted to be in danger for My sake.

   But it was not granted that you should suffer for Me when young. Instead, when you are old I will fulfill your desire, because you will stretch forth your hands, and another will gird you. What a remarkable prediction! It gives both the time and the nature of the suffering. From the time these words were spoken until Peter’s death, about thirty-seven years went by. We can see from this that Peter was quite old.

3. According to Chrysostom, He says, when you are old, because human affairs are different from divine affairs. In human affairs, the young are useful, and the old are not of much use; but in divine matters, virtue is not taken away by old age but sometimes becomes even stronger: my old age is exalted in abundant mercy (Psalms 92:10); as the days of your youth, so will your old age be (Deuteronomy 33:25). But as Cicero says, this is to be understood only of those who have practiced virtue in their youth. For those who have passed their youth in idleness will become of little or no value when old.

   This also teaches us that we rarely find rulers and teachers who are useful to the Church dying young, as Origen remarks in his explanation of Matthew: now after a long time the master of those servants came (Matthew 25:19). He gives Paul as an example. In Acts, Paul is seen as a young man (Acts 7:58), but in Philemon, he is an old man (Philemon 1:9). The reason for this is that people of this caliber are so rare that when they are found, the Lord preserves them to a ripe old age.

4. He mentions the way Peter will suffer when He says, you will stretch forth your hands, for Peter was crucified. Yet he was crucified using ropes, not nails, so that he would not die so quickly. This is the “girding” spoken of by Christ.

   Three things can be considered in the sufferings of the saints. First is the impulse of natural affection: there is such a natural love between the soul and the body that the soul never desires to be separated from the body, nor the body from the soul: not that we would be unclothed, but that we would be further clothed (2 Corinthians 5:4); my soul is very sorrowful, even to death (Matthew 26:38). This is why Christ says, where you do not want, that is, according to the impulse of nature, which is so rooted in us that even old age could not destroy it in Peter. However, the desire that comes from grace weakens this natural impulse: my desire is to depart and be with Christ (Philippians 1:23); we are of good courage, and we would rather be away from the body and at home with the Lord (2 Corinthians 5:8).

   Second, the intentions of the persecutors and the saints are different in the phrase, and lead you where you do not want. Third, we see that we should be prepared to suffer, but not to kill ourselves. Thus Christ says, you will stretch forth your hands. This was clearly the case with Peter, for when the people wanted to rebel against Nero and deliver him, he forbade it: Christ also suffered for you, leaving you an example (1 Peter 2:21).

5. The words another will gird you rightly come before and lead you. The thought is that another will gird you precisely because he will lead you where you do not want to go. So that no one would think this statement was written lightly, it should be noted that it was written after Peter’s death. Peter was killed during Nero’s lifetime, and John wrote this Gospel after he returned from the exile to which he had been banished during the reign of Domitian, with several other emperors reigning between Nero and Domitian.

6. John mentions this as something in the future, saying, he said this to signify by what death he was to glorify God, for the death of the saints gives glory to Christ: Christ will be honored in my body, whether by life or by death (Philippians 1:20); but let none of you suffer as a murderer, or a thief . . . yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God (1 Peter 4:15). Indeed, the greatness of the Lord is shown by the fact that the saints brave death for His truth and faith.

1. After the Evangelist showed what our Lord had in mind for Peter, he now tells about John.

   First, we see the commendation of the disciple, John. Second, his Gospel is commended: but there are also many other things which Jesus did (John 21:25).

   In regard to the first, we see the occasion for John’s commendation, and then the commendation itself: Peter turning around, saw the disciple whom Jesus loved following them.

2. The occasion for John’s commendation was Christ’s invitation to Peter to follow him. And when he had said this, he said to him, that is, after Christ told Peter about his office and martyrdom, Jesus said to him, that is, to Peter, follow me. For Augustine, this means to follow him in martyrdom by suffering for him. It is not enough just to suffer in some way; this must be done by following Christ, that is, by suffering for his sake: blessed are you when men hate you . . . on account of the Son of man (Luke 6:22); Christ also suffered for you, leaving you an example, that you should follow in his steps (1 Peter 2:21).

3. Many others who were present would also suffer for Christ, especially James, who was the first to be killed: he killed James the brother of John with the sword (Acts 12:2). Why then does Christ say to Peter in particular, follow me?

   The reason, according to Augustine, was that Peter not only suffered death for Christ, but also followed Christ even in the kind of death, that is, death by the cross: if any man would come after me, let him deny himself and take up his cross and follow me (Matthew 16:24). Or, according to Chrysostom, in saying follow me, Christ means in your office as prelate. He was saying in effect: As I have the care of the Church, received from my Father—ask of me, and I will make the nations your heritage (Psalms 2:8)—so will you be, in my place, over the whole Church.

4. But after Christ’s ascension, why did James hold first place in Jerusalem?

   We can say that James had a special jurisdiction over that place, but Peter had the universal authority over the whole Church of believers.

5. Now we see that John is commended: first, regarding his past, and then with respect to his future: therefore when Peter had seen him, he said to Jesus. John is commended on three points in his past.

6. First, John had the privilege of having Christ’s special love. The Evangelist says, Peter, turning around—for he had begun to follow Jesus even bodily—saw following them the disciple whom Jesus loved. Here we see that Peter, already made a shepherd, was intent on the care of others: and when you have turned again, strengthen your brethren (Luke 22:32). Now Jesus loved John without excluding the others, for above he said, as the Father has loved me, I also have loved you (John 15:9).

   But he loved John above the others with a special love. There were three reasons for this. First, because of his penetrating understanding, for teachers especially love their intelligent students: a servant who deals wisely has the king’s favor (Proverbs 14:35). Second, because of his purity, for he was a virgin: he who loves purity of heart, and whose speech is gracious, will have the king as his friend (Proverbs 22:11). Third, because of his youth, for we have tender feelings for the young and the weak and act with friendship toward them. This is the way Christ acted with the youthful John: when Israel was a child, I loved him (Hosea 11:1). We can see from this that God especially loves those who serve him from their youth: my soul desires the first ripe figs (Micah 7:1).

7. But this seems to go against Proverbs: I love those who love me (Proverbs 8:17). Peter loved Christ more than the others: do you love me more than these? (John 21:15). Therefore, Christ should have loved Peter more than John.

   I answer that it could be said that John, because he was more loved, was happier, while Peter, because he loved more, was better. But this would be a violation of justice. Consequently, this refers to a mystery: Peter and John stand for two kinds of life, the active and the contemplative, and the end and object of each is Christ. The active life, which Peter signifies, loves God more than the contemplative life, which is signified by John, because it feels more keenly the difficulties of this present life and more intensely desires to be freed from them and to go to God. But God loves the contemplative life more because he preserves it longer; it does not come to an end with death, as the active life does: the Lord loves the gates of Zion more than all the dwelling places of Jacob (Psalms 87:2).

8. Some try to solve this problem using the literal sense. They distinguish two kinds of love in Christ, according to his two wills, his human and divine will. They say that Christ loved Peter more with his divine love, but he loved John more with his human love. The objection to this is that Christ’s human will was entirely conformed to his divine will; and so the more he loved someone with his divine will, the more he also loved that person with his human will.

   Therefore, we should say that he loves that one more to whom he wills more good. He loved Peter more in the sense that he made Peter love him more; Christ loved John more in another sense, that is, by giving him a keener understanding. The Lord will fill him with the spirit of wisdom and understanding . Accordingly, Peter is better because charity is better than knowledge (1 Corinthians 13:8), but John is better in keenness of understanding. However, only God can weigh their merits: the Lord weighs the spirit (Proverbs 16:2).

   And so others say, and this is better, that Peter loved Christ more in the members of his Church, and in this way Peter was also more loved by Christ. For this reason the Church was entrusted to Peter. But John loved Christ more in Christ himself, and in this way was more loved by Christ, who entrusted his mother to John’s care.

   Or, one could say that Peter loved Christ more readily and fervently, while John was more loved by being given tokens of intimate friendship, which Christ gave him on account of his youth and purity.

9. John adds, who also leaned on his breast at supper, which commends him to us on the second point: his special intimacy with Christ. This was just explained.

10. Third, John is commended on account of the special confidence he had in Christ, so that he could question Christ with more assurance than all the others. Thus he adds that this disciple said: Lord, who is it that will betray you? (John 13:25). This was also explained before.

    John is recalling his own privileges in order to exalt Peter, according to Chrysostom. One might suppose that because Peter had denied Christ he would not be allowed back to his former intimacy. To reject this, John shows that he was admitted to a greater intimacy. The one who did not dare to question Christ at the supper, but asked John to do it, was made head over his brethren after the passion and is now questioning Christ not only for himself, but also for John. We can understand from this that those who fall into sin sometimes rise in greater grace: for just as you purposed to go astray from God, return with tenfold zeal to seek him .

11. And so the Evangelist immediately shows Peter asking a question, therefore when Peter saw him, he said to Jesus: Lord, what will this man do? This concerns the future of John.

    First, we have Peter’s question; second, Christ’s answer: Jesus said to him: so I will have him remain till I come; and then the interpretation of the answer: this saying therefore went about among the brethren, that this disciple should not die.

12. Regarding the first point, note that when our Lord said to Peter, follow me, Peter did begin to follow him with bodily steps, and so did John. When Peter noticed John following, he asked Christ about him, saying, Lord, what will this man do? This was like saying: I am following you in your suffering. But this man, will he die also? John would have asked the same question had he dared.

    But according to Chrysostom, Peter was questioning about the leadership, not about John’s martyrdom. For Peter loved John more than all the other disciples, and they are always found together in the Gospel and in the Acts of the Apostles. So Peter wanted to have John as his companion in the work of preaching. Peter says, Lord, what will this man do? as if to say, let him come with me.

13. Christ’s answer is given, so I will have him remain till I come, what is it to you? Note that the Greek text does not have so but if I will have him remain till I come, what is it to you? Yet the difference is not too important, for whatever the expression, the meaning understood by the apostles from the beginning was that John was not going to die.

    So I will have him remain till I come, was the same as saying, John will not die until I come. But this interpretation is rejected by what follows: and Jesus did not say to him: he should not die, but: so I will have him remain till I come, what is it to you?

14. Those who defend the first interpretation claim that John added this not to exclude the first interpretation but to show that our Lord did not convey that meaning by these words, but only by the words, so I will have him remain. This is the reason they say that John has not yet died.

    There are various opinions about John’s burial. All say that it is true that he was buried in a tomb which still exists. But some say he entered his tomb while still alive and then left it by divine power, transported to the region of Enoch and Elias, where he is being kept until the end of the world. According to this, the meaning is: so I will have him remain alive until the end of the world; and then, under the Antichrist, he will be martyred along with those other two. For it is not right that he should not die, for whatever is born dies: it is appointed for men to die once (Hebrews 9:27).

    Others say he entered his tomb at Ephesus alive, and he remains there still alive, but sleeping, until the Lord comes. They base their theory on the fact that the soil there moves up and down in rhythm with John’s breathing. Augustine rejects this by saying that it is not as good to be alive and sleeping as to be alive and blessed. Why then would Christ reward the disciple he loved above the others with a long sleep and deprive him of that great good for the sake of which the Apostle wanted to be dissolved and to be with Christ (Philippians 1:23)?

    Thus, we should not believe this. Rather, we should say that he died and arose with his body, as indicated by the fact that his body cannot be found, and remains happy with Christ, as Christ invited him: he who testifies to these things says: surely I am coming soon (Revelation 22:20).

15. Augustine explains this passage mystically. Then the word remain means ‘continue on,’ or ‘persist,’ as in remain in the city, until you are clothed with power from on high (Luke 24:49). Consequently, our Lord is saying about John, that is, about the contemplative life, so I will have him remain, that is, continue on, till I come, either at the end of the world, or at the death of any contemplative. For the contemplative life, although begun here, is not completed here. It remains incomplete and continues on until Christ comes to complete it: then they were . . . told to rest a little longer, until the number of their fellow servants and their brethren should be complete (Revelation 6:11); Mary has chosen the good portion, which will not be taken away from her (Luke 10:42); long life is in her right hand; in her left hand are riches and honor (Proverbs 3:16). Meanwhile, the active life, completed and vivified by the example of Christ’s passion, follows him by suffering for him.

16. Chrysostom understands it this way: so I will have him remain, that is, remain in Judea and preach on this earth; and I want you to follow me by having a concern for the entire world and by suffering for me. John is to remain till I come to destroy the Jewish nation. What is it to you? means these things are for me to decide. For we do see from history that John did not leave Judea until Vespasian came to Judea and took Jerusalem; then John set out for Asia.

17. Then there is the interpretation of Jerome: you follow me, Peter, by your martyrdom. And so, now speaking about John, I will have him remain, without the sufferings of martyrdom and death, till I come, to call him to myself: I will come again and will take you to myself (John 14:3). What is it, namely, this privilege, to you? And so in the stories about blessed John it is said that when he was ninety years old our Lord Jesus Christ appeared to him and invited him to his banquet.

18. Then, when the Evangelist says the saying spread about among the brethren, that this disciple should not die, he shows how the disciples understood these words of our Lord. They thought that John would not die. The saying spread about among the brethren, that is, among the disciples—behold, how good and pleasant it is when brothers dwell in unity (Psalms 133:1)—that this disciple, John, should not die. But he corrects this error, saying, and Jesus did not say to him: he should not die: are you also still without understanding? (Matthew 15:16). The rest has been explained.