Tuesday of the 4th Sunday of Pascha

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.

It is Peter, chosen by the Lord himself to feed his flock, who merits three times to hear the words "Feed my little lambs; feed my lambs; feed my sheep." And so, by feeding well the flock of Christ with the food of faith, he effaced the sin of his former fall. For this reason he is admonished three times to feed the flock. He is asked three times whether he loves the Lord in order that he may confess him three times whom he had denied three times before his crucifixion.

O pastors! Imitate that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought near those who were far away. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded those who were well fed. 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." So Simon fed his sheep and fulfilled his calling and handed over the flock to you and departed. And so you also must feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, or plant gardens, or fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things, he thereby hands over his flock to the wolves.

Christ rose again in the flesh, and Peter rose in the spirit because, when Christ died in his passion, Peter died by his denial. Christ the Lord was raised from the dead, and out of his love he raised Peter. He questioned him about the love he was confessing and entrusted him with his sheep. After all, what benefit could Peter confer on Christ by the mere fact of his loving Christ? If Christ loves you, it is to your advantage, not Christ's. And if you love Christ, it is to your advantage, not Christ's. And yet Christ the Lord wanted to indicate how people ought to show that they love Christ. And he made it plain enough by entrusting him with his sheep. "Do you love me?" "I do." "Feed my sheep." All this once, all this a second time, all this a third time. Peter made no other reply than that he loved him. The Lord asked no other question but whether he loved him. When Peter answered, our Lord did nothing else but entrust his sheep to him.

He is being armed for weightier and greater matters. He is told "Feed my sheep," a task that was certainly going to mean danger for the flesh but glory for the spirit. Just think how much he was going to suffer for the name of Christ by feeding the sheep of Christ! "Feed my sheep, feed my lambs." I mean, if you love me, what present are you going to give me? The prince of pastors made him a pastor so that Peter would feed Christ's sheep, not his own.…"Feed my sheep." Why? Because you love me, because you are devoted to me, I am committing my sheep to you. Feed them, but remember they are mine. Heretical leaders, though, wish to make their own the sheep that are really Christ's. All the same, they are forced … to set the stamp of Christ on them. They may make them their own private flock, but they still have to register them in the Lord's name.

Feed "my" sheep; he did not say "yours," did he? Feed, good servant, the Lord's sheep that bear the Lord's brand. After all, was Paul crucified for you, or were you baptized in the name of Peter and Paul? So feed his sheep, washed in his baptism, sealed in his name, redeemed with his blood. "Feed," he says, "my sheep."

"So when they had dined, He saith to Simon Peter, Simon, [son] of John, lovest thou me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed my lambs." To the threefold denial there is now appended a threefold confession, that his tongue may not yield a feebler service to love than to fear, and imminent death may not appear to have elicited more from the lips than present life. Let it be the office of love to feed the Lord's flock, if it was the signal of fear to deny the Shepherd. Those who have this purpose in feeding the flock of Christ, that they may have them as their own, and not as Christ's, are convicted of loving themselves, and not Christ, from the desire either of boasting, or wielding power, or acquiring gain, and not from the love of obeying, serving, and pleasing God. Against such, therefore, there stands as a wakeful sentinel this thrice inculcated utterance of Christ, of whom the apostle complains that they seek their own, not the things that are Jesus Christ's. For what else mean the words, "Lovest thou me? Feed my sheep," than if it were said, If thou lovest me, think not of feeding thyself, but feed my sheep as mine, and not as thine own; seek my glory in them, and not thine own; my dominion, and not thine; my gain, and not thine; lest thou be found in the fellowship of those who belong to the perilous times, lovers of their own selves, and all else that is joined on to this beginning of evils?

We have it also demonstrated here that love and liking are one and the same thing; for the Lord also in the last question said not Diligis me? but, Amas me? Let us, then, love not ourselves, but Him; and in feeding His sheep, let us be seeking the things which are His, not the things which are our own. For in some inexplicable way, I know not what, every one that loveth himself, and not God, loveth not himself; and whoever loveth God, and not himself, he it is that loveth himself. For he that cannot live by himself will certainly die by loving himself; he therefore loveth not himself who loves himself to his own loss of life. But when He is loved by whom life is preserved, a man by not loving himself only loveth the more, when it is for this reason that he loveth not himself [namely] that he may love Him by whom he lives.

Our Lord asked this, knowing it: He knew that Peter not only loved Him, but loved Him more than all the rest.

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 showing his love for Him, but by being a faithful shepherd, under the chief Shepherd.

(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 show as much love as it had fear, and life gained draw out the voice as much as death threatened.

(Tract. cxxiii) They who feed Christ's sheep, as if they were their own, not Christ's, show 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.

(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.

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

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

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

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

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

If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. 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 nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?"

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Peter started to reach Jesus before the rest, disdaining, as it appears, to go by boat, because of the incomparable fervour and admirable zeal of his love towards Christ. Therefore He comes first to land, and draws up the net; for he was always an impressionable man, easily excited to enthusiasm both in speech and action. Therefore, also, he first made confession of faith when the Saviour put to them the inquiry in the parts of Caesarea Philippi, saying: Who do men say that I the Son of Man am? And of the other disciples some said Elijah, and others Jeremiah, or one of the prophets. But when Christ put the further question to them: But Who say ye that I am? Peter took the lead, and becoming spokesman for the rest, hastened to reply: Thou art the Christ, the Son of the living God. Moreover, when the band of soldiers came, together with the officers of the Jews, to take Jesus away to the rulers, the rest all left Him and fled, but Peter struck off Malchus' ear with a sword. For he thought it right by every means in his power to defend his Master, though the attack that he made was in fact altogether displeasing to Him. As, therefore, he came more impetuously than the rest, Christ puts to him the question whether he loved Him more than they, and repeated it three times; and Peter answers in the affirmative, and confesses his love for Him, saying that Christ Himself was a witness to his state of mind. And, after each confession, he heard Christ telling him in different words to take thought of His sheep, as He calls mankind in the parable.

And I think (for I say that we ought to search out the hidden meaning that is here implied) that these words were not written without a purpose, but the saying is pregnant with meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask, Why is it that Christ only asks Simon, though the other disciples were present? And what is the meaning of the words, Feed My lambs, and the like? We reply, that the inspired Peter had indeed already been elected, together with the other disciples, to be an Apostle of God (for our Lord Jesus Christ Himself named them Apostles, according to the Scripture), but, when the events connected with the plot of the Jews against Him came to pass, his fall came betwixt; for the inspired Peter was seized with uncontrollable fear, and thrice denied the Lord. Christ succours His erring disciple, and elicits by divers questions his thrice-repeated confession, counterbalancing, as it were, his error thereby, and making his recovery as signal as his fall. For a transgression which was verbal, and only in mere words supplied ground of accusation against him, could surely be wiped out in the same fashion as it was committed. He requires him to say whether he loved Him more than the rest. For in truth, as he had enjoyed a greater measure of forgiveness, and received from a more bountiful Hand the remission of his transgression, surely he would be likely to feel greater love than the rest, and requite his Benefactor with the extremity of affection. For although all the holy disciples alike betook themselves to flight, the inhumanity of the Jews inspiring them with a terror that they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus, still Peter's transgression by his thrice-repeated denial was special and peculiar to him.

Therefore, as he had received a greater measure of forgiveness than the rest, he is asked to tell Christ whether he loved Him more; for, as the Saviour Himself said, he to whom most is forgiven will also love much. Herein, also, is a type given to the. Churches, that they ought thrice to ask for a confession of Christ from those who have chosen to love Him by coming to Him in Holy Baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the Chief Shepherd, that is Christ, unless they take thought for the health of the sheep of His fold, and their continuance in well-being. Such was the inspired Paul, who shared the infirmities of his weak brethren, and called those who through him believed, and chose to gain repute by the glory of their deeds, the boast, and joy, and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. And this, if he reason well and justly, any one may perceive. For if He died for us, surely He must esteem the salvation and life of us all as deserving of all care. And if they who sin against the brethren, and wound their conscience when it is weak, in truth sin against Christ; surely it is true to say, that they are doing the Lord Himself service who take, as it were, by the hand the mind of those who have been admitted to the faith, and who are expected to be called to perfection therein, and are eager to stablish them firmly in the faith, by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away, and by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship, already given unto him, washing away the disgrace of his fall that came betwixt, and obliterating his faint-heartedness, that arose from human infirmity.

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus putteth into his hands the chief authority among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, "If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep."

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter.

(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, show 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.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

Look to me, Peter, on how you offer instruction. Remembering your own fall, sympathize with all. Mindful of that maiden who caused your own downfall, do not be harsh. If conceit attacks you, listen again to the sound of the rooster's crow, And remember the tears with whose streams I washed you, I who alone know what is in your heart. Peter, do you love me? Do what I say, feed my flock, and love those whom I love, Sympathizing with sinners and remembering the compassion I had for you, since I received you after you denied me three times. You have a thief as gatekeeper of paradise to give you courage. Send him those whom you wish. Because of you, Adam turned to me, Crying, "O Creator offer me The robber as gatekeeper, and Cephas as keeper of the keys. You who alone know what is in the heart."

Jesus promoted Peter and placed him as the head of the lambs of his herd and said, "Feed my lambs," that is, all those who believe in me and who, because they were instructed only recently, are weaker. And for this reason, it is necessary that you carry their burden, and protect them, and comfort them in their weakness and nourish them with the grace that was given to you.

Since the dinner had a purpose for Him, He entrusts to Peter the care of the sheep of the whole world, entrusting the care not to anyone else but to him, first, because he was the chosen one from among all and was the mouthpiece of the entire company of the apostles; then in order to show that he must have boldness, since his denial has been atoned for. He does not bring up the denial, does not reproach him for it, but says: "If you love Me, take care of the brethren and prove now that ardent love for Me of which you spoke, saying that you were ready even to die for Me."

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?

Thence is taken the custom of threefold confession in baptism.

There is a difference perhaps between lambs and sheep. The lambs are those just initiated, the sheep are the perfected.

The Evangelist just showed what the Lord did for the disciples in general; here he shows him dealing with his two especially loved disciples: first, what he did for Peter; and how he dealt with John (v 20). He does two things with the first: first, he lays on Peter the pastoral office; secondly, he predicts that he will be martyred (v 18).

He imposes the pastoral office on Peter only after an examination. Thus, those who are to be raised to this office are first examined, "Do not be hasty in the laying on of hands" (1 Tim 5:22). Christ examined him three times, and so this part is divided into three parts. In the first part we see our Lord's question (v 15); Peter's answer; and the imposition of the office (v 15). Looking at the first, we can consider three things: the time of the examination; the tenor of the conversation; and on what Peter was examined.

The order of this event is given as When they had finished the meal. This signifies the spiritual meal by which the soul is refreshed with spiritual gifts, even when it is united to the body: "I will come in to him and eat with him" (Rev 3:20). Therefore it is appropriate that one who is raised to this office be already refreshed with this joyous meal. Otherwise, how could he refresh the hungry ones that come to him: "I will feast the soul of the priests with abundance" (Jer 31:14), with that abundance mentioned in Psalm 63 (v 5): "My soul is feasted as with marrow and fat."

The tenor of the conversation is seen when he says, Jesus said to Simon Peter. Three things are given here which 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" (Prv 21:28). Secondly, 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" (Is 56:10); "Because you have rejected knowledge, I reject you from being a priest to me" (Hos 4:6). Thirdly, a prelate needs grace, for he says son of John. Prelates need grace because if they do not have grace they do not have anything: "By the grace of God I am what I am" (1 Cor 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" (Gal 2:9).

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, and it was not appropriate that he be preferred to the others until his sin was forgiven ‑ which is only brought about by charity: "Love covers a multitude of sins" (1 Pet 4:8); "Love covers all offenses" (Prv 10:12). So it was fitting that his charity be made known by this questioning, not indeed to him who looks into the depths of our hearts, but to others. So Christ said, but 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 Jn 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, after our Lord has arisen, feared nothing. Why should he be afraid, since he now realized that death had died?

This questioning was also appropriate for the office, since many who assume a pastoral office use it as self‑lovers: "In the last days there will come times of stress. For men will be lovers of self" (1 Tim 3:1). 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's; and he does this through love: "The love of Christ controls us" (2 Cor 5:14). Love also becomes this office because it benefits others: for it is due to the 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" (Rom 8:39), he added, "For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren" (Rom 9:3). Thus a prelate should be questioned about his love.

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 relation 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. 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 Sam 10:24).

But in selecting someone to rule 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 which are still not sufficient according to the 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.

But, so far as concerns the divine judgment, and our own conscience, it is necessary to choose that person who is better. Now a person can be unconditionally better; and this is the way 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 if he were to choose a person who was less unconditionally good than another. There has to be a reason for such a choice. This is 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 some carnal love, the expectation of ecclesiastical advancement, or temporal advantage, the election is a fraud and there has been partiality.

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" (Mt 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" (Mt 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" (Phil 2:3).

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. 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 "direction" (dilectio) ‑ because it presupposes an act of election, choice (electio). This is why the brute animals are not said to love (diligere). For if the appetitive movement is not regulated by reason, it is called amor.

After this examination, Christ assigns Peter his office, saying, Feed my lambs, that is, my faithful, which I, the Lamb, call lambs: "Behold, the Lamb of God" (1:29). Thus, one should not be called a Christian who says he is not under the care of that shepherd, that is, Peter: "They shall all have one shepherd" (Ez 37:24); "They shall appoint for themselves one head" (Hos 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.

Peter also restrained himself in this inquiry of our Lord's by answering cautiously, for he remembered earlier on, when Christ's passion was drawing near, he had attributed greater constancy to himself than he possessed.

He says to him again. Here is set forth the second inquiry, in which the procedure is similar, as before. The Lord therefore inquires, as before, about love: Simon, son of John, do you love me? Simon, son of John he is called, because he was the son of John. — And Peter responds: He said to him: Yes, Lord, you know that I love you. Bede: "O how faithful and pure a soul! which does not fear to say to its Creator, before whose eyes all things are naked and open: Lord, you know that I love you." He says to him. Here is set forth the exhortation, as before: Feed my lambs. He repeats the aforesaid exhortation: whence Bede: "This is the sole and true proof of complete love toward God: if you have striven to exercise the care of solicitous labor toward your brothers." Feed, namely by example, as he of whom it is said in the Psalm: "He fed them in the innocence of his heart."

If the faith of the apostle Peter is shaken by his Lord's passion, it is so that with bitter weeping he may hear the soothing words "Feed my sheep."

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, he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying, "Thou knowest all things," meaneth, "things present, and things to come." Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, "lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last." But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care of His own sheep, and that this especially is a sign of love towards Him.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

A second time he said to him, "Tend my Sheep," that is, Simon, tend the men who are mature in faith and possessing proven wisdom, who obey you in the prescribed degrees of the church, in the apostolate, in the priesthood, and in the pastoral office.

Now we have the second examination. In order to avoid a lot of repetition, note that Christ says three times, Feed my lambs, because Peter ought to feed them three ways. First, 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" (Jer 3:15). Secondly, they are to be fed by example: "Set the believers an example in speech and conduct, in love, in faith, in purity" (1 Tim 4:12); "Upon the mountain heights of Israel," that is, in the excellence of great men, "shall be their pasture" (Ez 34:14). Thirdly, 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?" (Ez 34:2).

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.

(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.

(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.

What [Christ] said to [Peter] at this point, "Feed my sheep," was surely the same thing that he had said to him more clearly before his passion, "But I have asked on your behalf that your faith may not fail you, and once you have recovered, strengthen your brothers." To feed Christ's sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly [to seeing to it] that they may make greater and greater progress in their faith. However, we must look carefully at the fact that his feeding of the Lord's flock is not to be carried out with one single approach but should rather be multifaceted. A director must diligently see to it that earthly necessities are not lacking to his subjects and also be careful in providing them with examples of virtues along with words of preaching.… When those who are under his care may perhaps themselves have fallen into error, he as a righteous person should, according to the word of the psalmist, "accuse them mercifully and rebuke them," but he should not soothe their hearts with the oil of harmful approval. This too is one of the obligations of a pious shepherd.

He says to him a third time. Here is set forth the third inquiry in the same order as before, namely question, response, exhortation. The Lord therefore asks about the same thing: Simon, son of John, do you love me? From this text it is clear that to love is taken in a good sense, as to love. — And Peter was saddened. Here is noted Peter's response: but nevertheless he responded with sadness, because, as Chrysostom says, he feared lest it should happen to him as it happened when he said: "I will lay down my life for you"; and therefore he was saddened, because he said to him a third time: Do you love me? But nevertheless he did not despair; rather, he responded confidently and said to him: whence he adds to his response: Lord, you know all things, as God; you know that I love you, you know even better than I. For he knew that he was the one who said in Jeremiah 17: "I am the Lord who searches hearts and reins," that is, thoughts and affections. He says to him: Feed my sheep. Here is noted the exhortation: and by sheep are understood the more perfect subjects. It should be noted that the Lord commands to feed the sheep, not to shear them, not to devour them, because the pastor is not commanded by the love of Christ to feed himself, but the sheep; Ezekiel 34: "Woe to the shepherds of Israel who fed themselves! Are not the sheep fed by the shepherds? You ate the milk and covered yourselves with the wool."

It is asked: why does the Lord ask so many times: Peter, do you love me? Augustine responds: "He asks three times for this reason, so that a threefold confession might be rendered for the threefold denial, lest the tongue serve love less than it served fear." Another reason is given: because he was asking for the purpose of commending his flock; and because he wished to commend the flock three times, therefore he asks three times about love.

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

It is asked: why does he say twice that lambs are to be fed and once sheep? I respond that by lambs are understood those who are imperfect and tender in faith, and these need more ample pasture, that is, more solicitous care; but by sheep, the more mature, who are able to govern themselves, and these do not need such great care.

In the last chapter of John: Feed my sheep, was said to Peter: but the sheep of Christ are all who walk by the way of salvation: therefore Peter was set as prelate over all such: therefore one was the shepherd of all the sheep of Christ according to the foundation of the Church: therefore also according to its progress and consummation, one must be obeyed by all.

Bernard, treating the aforementioned words, in the second book to Eugene says thus: "You are the one to whom the keys have been handed over, to whom the sheep have been entrusted. There are indeed other doorkeepers of heaven and shepherds of flocks: but you so much more gloriously, inasmuch as you have more distinctly than the rest inherited both names. They have flocks assigned to them, each one his own; to you alone all have been entrusted, one flock to one shepherd. Not only of sheep, but also of shepherds, you alone are the pastor of all. How shall I prove this, you ask? From the word of the Lord: If you love me, Peter, feed my sheep. Which sheep? The peoples of this or that city, or region, or kingdom? My sheep, he says. To whom is it not plain that he did not designate some, but assigned all? Nothing is excepted where nothing is distinguished." And afterwards: "Your privilege stands unshaken, both in the keys and in the sheep entrusted to you, namely the sign of the singular pontificate of Peter, through which he undertook to govern not one ship, as each of the others his own, but the world itself."

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Here is a type given to the churches in that they ought to ask for a threefold confession of Christ from those who have chosen to love him by coming to him in holy baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the chief shepherd, that is, Christ, unless they take thought for the health of the sheep of his fold and their continual well-being.… Surely it is true to say that they are doing the Lord himself service who take, as it were, by the hand the mind of those who have been admitted to the faith and who are expected to be called to maturity in this faith. They are, in fact, eager to establish them firmly in the faith by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away with. And, by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship already given to him, washing away the disgrace of his fall that came in the intervening period and obliterating his faintheartedness that arose from human infirmity.

It appears from these words that, if one who is able refuses to feed the sheep of almighty God, he shows that he does not love the chief Shepherd. For if, in order to accomplish the good of all, the Only Begotten of the Father came forth from the concealment of the Father into our midst, what shall we say if we prefer our privacy over the good of our neighbors? And so, rest is to be desired by us with all our heart. And yet for the advantage of many it should sometimes be laid aside. For, as we ought with full desire to fly from occupation, so, if there should be a lack of anyone available to preach, we need to put a willing shoulder under the burden of occupation. And this we are taught by the conduct of two prophets [Jeremiah and Isaiah], one of whom attempted to shun the office of preaching, while the other desired it.

I myself am convinced by the Petrine claims, nor looking around the world does there seem much doubt which (if Christianity is true) is the True Church, the temple of the Spirit* dying but living, corrupt but holy, self-reforming and rearising. But for me that Church of which the Pope is the acknowledged head on earth has as chief claim that it is the one that has (and still does) ever defended the Blessed Sacrament, and given it most honour, and put it (as Christ plainly intended) in the prime place. 'Feed my sheep' was His last charge to St Peter; and since His words are always first to be understood literally, I suppose them to refer primarily to the Bread of Life. It was against this that the W. European revolt (or Reformation) was really launched – 'the blasphemous fable of the Mass' – and faith/works a mere red herring. I suppose the greatest reform of our time was that carried out by St Pius X surpassing anything, however needed, that the Council will achieve. I wonder what state the Church would now be but for it.

* Not that one should forget the wise words of Charles Williams, that it is our duty to tend the accredited and established altar, though the Holy Spirit may send the fire down somewhere else. God cannot be limited (even by his own Foundations) – of which St Paul is the first & prime example – and may use any channel for His grace. Even to love Our Lord, and certainly to call him Lord, and God, is a grace, and may bring more grace. Nonetheless, speaking institutionally and not of individual souls the channel must eventually run back into the ordained course, or run into the sands and perish. Besides the Sun there may be moonlight (even bright enough to read by); but if the Sun were removed there would be no Moon to see. What would Christianity now be if the Roman Church has in fact been destroyed?

(Hom. lxxxviii) A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him.

(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.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

The Savior does not say to him, fast, or keep watch for me. But, since the pastoral care of souls is more worthy and more useful to the community, he entrusts him with this. I, he says, need nothing: feed my sheep, and return to me the love with which I loved you, because I will take your care for them as care devoted to me.

He asks him three times, partly to show that He cares so much for the faithful and loves His own sheep so much that the care of His sheep serves as a sign of love for Him Himself; and partly by the threefold questioning and confession He heals the threefold denial, and corrects with words the fall that occurred in words. From this arose the custom of requiring a threefold confession from those desiring to be baptized. After the first and second question, Peter calls as witness Him who knows hearts; he no longer trusts in himself, does not answer hastily, but each time adds: "You know." When Peter was asked a third time, he became troubled, wondering whether he was mistaken in thinking that he loved, when perhaps in reality he did not love, because before he too had thought highly of himself and his own strength, yet the outcome proved him wrong. And now he feared the same thing. Therefore he answers with reverence: "Lord! You know all things, both the present and the future; You know that now I love You, as it seems to me, but whether my love will endure for the time to come, this You know, and I do not vouch for myself." Another person, perhaps, will find a distinction between the terms "lambs" and "sheep," between the words "feed" and "tend." By "lambs," perhaps, are meant beginners, and by "sheep" – those more perfect. Therefore, whoever loves Christ must have care for both the lambs and the sheep, must "feed" the lambs, that is, exercise over them a simpler oversight, and "tend" the sheep, which points to a higher guidance. Sometimes, however, even the most perfect are in need of tender care, and the overseers of the sheep must nourish them. "To tend" expresses a stricter oversight, while "to feed" – a more tender one. What then shall we render to the Lord, who so loved us that He made the care of His sheep the sign of love for Himself?

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" (Ps 114:4). And so all prelates ought to guard their charges as Christ's sheep and not 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."

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." Another reason for this was because Peter was obligated to love Christ for three things. First, because his sin was forgiven, for the one who is forgiven more loves the more (cf. Lk 7:43). Secondly, because he was promised a great honor: "On this rock I will build my Church" (Mt 16:18). Thirdly, because of the office entrusted to him, as right here, when Christ entrusts the care of the Church to him, Feed. "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," so that the performance of all your actions will serve God.

Peter became sad because asked three times. As was 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 everything; 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 commitment 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.

And as he [Peter] went forth of the city, he saw the Lord entering into Rome. And when he saw him, he said: Lord, whither goest thou thus (or here)? And the Lord said unto him: I go into Rome to be crucified. And Peter said unto him: Lord, art thou (being) crucified again? He said unto him: Yea, Peter, I am (being) crucified again. And Peter came to himself: and having beheld the Lord ascending up into heaven, he returned to Rome, rejoicing, and glorifying the Lord, for that he said: I am being crucified: the which was about to befall Peter.

He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad.

And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness.

The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all.

And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?

And having approached and standing by the cross he began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love (friendship) unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ. And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from every thing that is of the senses, from every thing that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.

And when they had hanged him up after the manner he desired, he began again to say: Ye men unto whom it belongeth to hear, hearken to that which I shall declare unto you at this especial time as I hang here. Learn ye the mystery of all nature, and the beginning of all things, what it was. For the first man, whose race I bear in mine appearance (or, of the race of whom I bear the likeness), fell (was borne) head downwards, and showed forth a manner of birth such as was not heretofore: for it was dead, having no motion. He, then, being pulled down -who also cast his first state down upon the earth- established this whole disposition of all things, being hanged up an image of the creation (Gk. vocation) wherein he made the things of the right hand into left hand and the left hand into right hand, and changed about all the marks of their nature, so that he thought those things that were not fair to be fair, and those that were in truth evil, to be good. Concerning which the Lord saith in a mystery: Unless ye make the things of the right hand as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowedge of the kingdom.

This thought, therefore, have I declared unto you; and the figure wherein ye now see me hanging is the representation of that man that first came unto birth. Ye therefore, my beloved, and ye that hear me and that shall hear, ought to cease from your former error and return back again. For it is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God? So that the word is the upright beam whereon I am crucified. And the sound is that which crosseth it, the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man.

Now whereas thou hast made known and revealed these things unto me, O word of life, called now by me wood (or, word called now by me the tree of life), I give thee thanks, not with these lips that are nailed unto the cross, nor with this tongue by which truth and falsehood issue forth, nor with this word which cometh forth by means of art whose nature is material, but with that voice do I give thee thanks, O King, which is perceived (understood) in silence, which is not heard openly, which proceedeth not forth by organs of the body, which goeth not into ears of flesh, which is not heard of corruptible substance, which existeth not in the world, neither is sent forth upon earth, nor written in books, which is owned by one and not by another: but with this, O Jesu Christ, do I give thee thanks, with the silence of a voice, wherewith the spirit that is in me loveth thee, speaketh unto thee, seeth thee, and beseecheth thee. Thou art perceived of the spirit only, thou art unto me father, thou my mother, thou my brother, thou my friend, thou my bondsman, thou my steward: thou art the All and the All is in thee: and thou Art, and there is nought else that is save thee only.

Unto him therefore do ye also, brethren, flee, and if ye learn that in him alone ye exist, ye shall obtain those things whereof he saith unto you: 'which neither eye hath seen nor ear heard, neither have they entered into the heart of man.' We ask, therefore, for that which thou hast promised to give unto us, O thou undefiled Jesu. We praise thee, we give thee thanks, and confess to thee, glorifying thee, even we men that are yet without strength, for thou art God alone, and none other: to whom be glory now and unto all ages. Amen.

And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord.

Such was the end reached by that denier and lover; elated by his presumption, prostrated by his denial, cleansed by his weeping, approved by his confession, crowned by his suffering, this was the end he reached, to die with a perfected love for the name of Him with whom, by a perverted forwardness, he had promised to die. He would do, when strengthened by His resurrection, what in his weakness he promised prematurely. For the needful order was that Christ should first die for Peter's salvation, and then that Peter should die for the preaching of Christ. The boldness thus begun by human temerity was an utter inversion of the order that had been instituted by the Truth. Peter thought to lay down his life for Christ, the one to be delivered in behalf of the Deliverer, seeing that Christ had come to lay down His life for all His own, including Peter also, which, you see, was now done. Now and henceforth a true, because graciously bestowed, strength of heart may be assumed for incurring death itself for the name of the Lord, and not a false one presumptuously usurped through an erroneous estimate of ourselves. Now there is no need that we should any more fear the passage out of the present life, because in the Lord's resurrection we have a foregoing illustration of the life to come. Now thou hast cause, Peter, to be no longer afraid of death, because He liveth whom thou didst mourn when dead, and whom in thy carnal love thou didst try to hinder from dying in our behalf. Thou didst dare to step in before the Leader, and thou didst tremble before His persecutor: now that the price has been paid for thee, it is thy duty to follow the Buyer, and follow Him even to the death of the cross. Thou hast heard the words of Him whom thou hast already proved to be truthful; He Himself hath foretold thy suffering, who formerly foretold thy denial.

"Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest: but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wilt not. And this spake He, signifying by what death he should glorify God." "Thou shall stretch forth thy hands," He said; in other words, thou shall be crucified. But that thou mayest come to this, "another shall gird thee, and carry thee," not whither thou wouldest, but "whither thou wouldest not." He told him first what would happen, and then how it should come to pass. For it was not after being crucified, but when actually about to be crucified, that he was carried whither he would not; for after being crucified he went his way, not whither he would not, but rather whither he would. And though when set free from the body he wished to be with Christ, yet, were it only possible, he had a desire for eternal life apart from the grievousness of death, to which grievous experience he was unwillingly carried, but from it [when all was over] he was willingly carried away; unwillingly he came to it, but willingly he conquered it, and left this feeling of infirmity behind that makes every one unwilling to die,-a feeling so permanently natural, that even old age itself was unable to set the blessed Peter free from its influence, even as it was said unto him, "When thou shalt be old," thou shall be led "whither thou wouldest not."

For our consolation the Saviour Himself transfigured also the same feeling in His own person when He said, "Father, if it be possible, let this cup pass from me;" and He certainly had come to die without having any necessity, but only the willingness to die, with power to lay down His life, and with power to take it again. But however great be the grievousness of death, it ought to be overcome by the power of that love which is felt to Him who, being our life, was willing to endure even death in our behalf. For if there were no grievousness, even of the smallest kind, in death, the glory of the martyrs would not be so great. But if the good Shepherd, who laid down His own life for His sheep, has raised up so many martyrs for Himself out of the very sheep, how much more ought those to contend to death for the truth, and even to blood against sin, who are entrusted by Him with the feeding, that is, with the teaching and governing of these very sheep? And on this account, along with the preceding example of His own passion, who can fail to see that the shepherds ought all the more to set themselves closely to imitate the Shepherd, if He was so imitated even by many of the sheep under whom, as the one Shepherd and in the one flock, the shepherds themselves are likewise sheep? For He made all those His sheep for [all of] whom He died, because He Himself also became a sheep that He might suffer for all.

(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.

(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.

After Peter's confirmation in love was made, here follows his invitation to the consummation of love. Now the consummation of love is that a man lay down his life for Christ: therefore here follows an invitation to imitate the passion.

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

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

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him.

With great kindness and tenderness our Lord Jesus Christ testifies to the fervour of the love which His disciple bore unto Him, and the high honour of his piety and endurance, tried to the uttermost. For He tells him clearly what would be the issue of his apostleship, and what would be the end of his life. For He foretold unto him, that one would take him to a place whither he would not go; that is, in which his persecutors, or those who condemned him to the penalty of death, had fixed the cross. He says, that the place of his crucifixion would be a place whither Peter would not go. For no one of the Saints suffers death of his own free choice. But though death be bitter, and though it come upon them sorely against their will, yet do they who yearn for the glory that God gives disdain earthly life. Therefore Christ foretold, that the blessed Peter would be taken to a place to die in, sore displeasing and hateful unto him. But he would never have attained to so glorious a death, nor have been crucified for Christ, had he not followed His injunction to take charge of the sheep of His fold, and, having the power of the love of Christ firmly rooted in his heart, called to obedience those who have been ensnared into error by the wiles of the devil. For they who ventured on this crime, and slew the blessed Peter, had no other accusation to charge him withal, save only his zeal in Christ's service. We may see then hereby, that our Lord Jesus Christ well, and of necessity, foretold Peter's end, that by the doom that he was destined to suffer he might in a manner put the seal of truth upon the words he spake unto Him: Yea, Lord; Thou knowest that I love Thee. For that he met his death at all on account of preaching the Gospel was surely a plain and incontrovertible proof of affection, and showed that he was in no way lacking in perfect love towards Christ. Christ, then, adds to what He had said, the words "Follow Me," which bear the signification they so commonly have of following Him as a disciple, and also hinting darkly, as I think, at something else; or meaning, Tread in the track of the perils through which I have passed, and walk in the same path, by deed and word succouring the souls of those who are called, and hesitate not to encounter death itself upon the cross, which, Christ says, will be your lot when you reach old age; not suffering Peter to be alarmed before the time, but deferring for a long season the approach of the king of terrors.

Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.

St. Peter was crucified upside down as a huge inhuman joke; but his human seriousness survived the inhuman joke, because, in whatever posture, he had died for his faith. The modern martyr of the Pankhurst type courts the absurdity without making the suffering strong enough to eclipse the absurdity. She is like a St. Peter who should deliberately stand on his head for ten seconds and then expect to be canonised for it.

Simon Peter the son of John, from the village of Bethsaida in the province of Galilee, brother of Andrew the apostle, and himself chief of the apostles, after having been bishop of the church of Antioch and having preached to the Dispersion — the believers in circumcision, in Pontus, Galatia, Cappadocia, Asia and Bithynia — pushed on to Rome in the second year of Claudius to overthrow Simon Magus, and held the sacerdotal chair there for twenty-five years until the last, that is the fourteenth, year of Nero. At his hands he received the crown of martyrdom being nailed to the cross with his head towards the ground and his feet raised on high, asserting that he was unworthy to be crucified in the same manner as his Lord.

And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him.

And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had continually said, "I will lay down my life for Thee", and, "Though I should die with Thee, yet will I not deny Thee": He hath given him back his desire. What then is the, "Whither thou willest not"? He speaketh of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, "whither thou willest not," is then the expression of one signifying natural feeling.

But how after having said, "When thou wast young," doth He again say, "When thou art old"? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age.) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongeth to Him. In things of this life the young man is useful, the old useless; "but in Mine," He saith, "not so; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life." This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, "Be of good cheer," He saith, "I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old."

Then the Evangelist, to rouse the hearer, has added, "This spake He, signifying by what death he should glorify God." He said not, "Should die," but, "Should glorify God," that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.

"And when He had spoken this, He saith, Follow Me." Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, "How then did James receive the chair at Jerusalem?" I would make this reply, that He appointed Peter teacher, not of the chair, but of the world.

For 'most excellent Theophilus' Luke compiled the individual events that took place in his presence - as he plainly shows by omitting the martyrdom of Peter

(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.

Thus Peter, the first of the apostles, having been often apprehended, and thrown into prison, and treated with igominy, was last of all crucified at Rome.

We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, when he is made fast to the cross.

Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord's!

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, [John 21:18] when he is made fast to the cross.

The Lord, having spoken to Peter about love for Himself, also foretells to him the martyrdom that he will endure. He says this in order to show that if He asks him about love, He asks not out of distrust toward him, but out of confidence that he loves, for how can he not love who will even be martyred for Him? He asked in order to more fully reveal the love of Peter himself and to teach all others that if we desire to love Him, we must prove our love for Him through care for the brethren. How then does He foretell his martyrdom? Listen. "When you were young, you girded yourself," and so forth. "Since," He says, "you love Me and have more than once promised to lay down your life for Me in times of danger, be at peace; I will fulfill your desire, so that what you did not suffer in your youth, you will suffer in your old age." He reminds him of his former life in order to show that the spiritual and the carnal stand in inverse relation. In worldly affairs the young man is useful, while the one who has grown old is useless; in spiritual affairs, on the contrary, the struggle is more glorious when old age has come. He says this with the aim of stirring up his love and inflaming him for martyrdom. He also hints to him that he too will be crucified. For the words "you will stretch out your hands, and another will gird you" indicate nothing other than being stretched out on the cross and being bound. By the words "when you were young" and again "but when you grow old," he shows that Peter at that time was neither young nor old, but a man in his prime. Why did the Lord tell him that "another will gird you and lead you where you do not wish"? Although Peter desired martyrdom, and desired it ardently, the Lord's words point to the sympathy of our nature for life and to the fact that the soul is reluctant to part from the body. For God so arranged it, and arranged it for our benefit, so that we would not kill ourselves. Therefore no one, even if he be a saint, puts off the body without feeling.

Above, our Lord entrusted the office of shepherd to Peter. Now he foretells his martyrdom. This was pertinent because a good shepherd should lay down his life for his sheep (10:11). It was not granted to the young Peter to lay down his life for Christ; but rather to 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 (v 18). Thirdly, the Evangelist explains our Lord's words (v 19).

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 (11:9) 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." Our Lord refers to this trait of Peter and says, When you were young, you girded yourself and walked where you would. He says, you girded yourself, that is, you restrained yourself from certain unlawful and superfluous things, but walked where you would, not allowing yourself to be kept in check by anyone. That is why you always wanted to be in danger for my sake. But it was not granted to you that you suffer for me when young, but when you are old I will fulfill your desire because you will stretch out your hands, and another will gird you. What a wondrous prediction! It gives both the time and 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.

According to Chrysostom, he says, when you are old, because human affairs are different than 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, rather it sometimes becomes even stronger: "My old age is exalted in abundant mercy" (Ps 92:10); "As the days of your youth, so shall your old age be" (Deut 33:25). But this is to be understood only of those who have practiced virtue in their youth, as Cicero says. 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 (25:19): "Now after a long time the master of those servants came." He gives Paul as an example. In Acts (7:58) Paul is seen as "a young man," but in Philemon (1:9) he is "an old man." 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.

He mentions the way he will suffer when he says, you will stretch out your hands, for Peter was crucified. Yet he was crucified using ropes, not nails, so 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, there is a 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: "For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed" (2 Cor 5:4); "My soul is very sorrowful, even to death" (Mt 26:38). This is why Christ says, where you do not wish to go, that is, by the impulse of nature, which is so rooted in nature that even old age could not destroy it in Peter. Yet, the desire due to grace weakens this: "My desire is to depart and be with Christ" (Phil 1:23); "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor 5:8). Secondly, the intentions of the persecutors and the saints are different, and carry you where you do not wish to go. Thirdly, we see that we should be prepared to suffer, but not to kill ourselves. Thus Christ says, you will stretch out your hands. This clearly was the case with Peter: for when the people wanted to rebel against Nero and deliver Peter, he forbade it: "Christ also suffered for you, leaving you an example" (1 Pet 2:21).

The words another will gird you rightly come before and carry you, the thought being that another will gird you because he will carry you where you do not wish to go. Lest one think this statement was lightly written, it was written after the death of Peter. 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, there being several other emperors between Nero and Domitian.

Peter accomplished later on by the grace of God what he had previously been unable to do by self-reliance. You see, after the Lord had entrusted him with his, not Peter's sheep, to feed them, not for himself but for the Lord, he told him about his future martyrdom, which he had forfeited the first time because he had been in much too much of a hurry. "When you are older," he said, "someone else will gird you and carry you where you do not wish to go. He said this, though, to signify by what death he was going to glorify the Lord." It came about that Peter arrived at his martyrdom, having washed away his denial with his tears. What had been promised him by the Savior could not be taken away from him by the tempter.

He said, "Follow me," but not in the same way as when he had previously called the disciples. Then too, certainly, he said, "Follow me." But then it was to school he was summoning them; now it is to the prize giving.

Why is it said to Peter, "Follow me," and not to the others who were likewise present? Surely the disciples followed Him also as their Master. But if it is to be understood only in reference to his suffering, was Peter the only one that suffered for the truth of Christianity? Was there not present there amongst those seven, another son of Zebedee, the brother of John, who, after His ascension, is plainly recorded to have been slain by Herod? But some one may say that, as James was not crucified, it was properly enough said to Peter, "Follow me," inasmuch as he underwent not only death, but, like Christ, even the death of the cross.

It is no unimportant question why the Lord, when He manifested Himself for the third time to the disciples, said unto the Apostle Peter, "Follow me;" but of the Apostle John, "Thus I wish him to remain till I come, what is that to thee?" When the Lord, then, had announced beforehand to Peter by what death he was to glorify God, "He saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper, and said, Lord, which is he that shall betray Thee? Peter, therefore, seeing him, saith to Jesus, Lord, and what [of] this man? Jesus saith unto him, Thus do I wish him to remain till I come, what is that to thee? Follow thou me."

There are two states of life, therefore, preached and commended to herself from heaven, that are known to the Church, whereof the one is in faith, the other in sight; one in the temporal sojourn in a foreign land, the other in the eternity of the [heavenly] abode; one in labor, the other in repose; one on the way, the other in the fatherland; one in active work, the other in the wages of contemplation; one declines from evil and makes for good, the other has no evil to decline from, and has great good to enjoy; the one fights with a foe, the other reigns without a foe; the one is brave in the midst of adversities, the other has no experience of adversity; the one is bridling its carnal lusts, the other has full scope for spiritual delights; the one is anxious with the care of conquering, the other secure in the peace of victory; the one is helped in temptations, the other, free from all temptations, rejoices in the Helper Himself; the one is occupied in relieving the indigent, the other is there, where no indigence is found; the one pardons the sins of others, that its own may be pardoned to itself, the other neither has anything to pardon nor does aught for which pardon has to be asked; the one is scourged with evils that it may not be elated with good things, the other is free from all evil by such a fullness of grace that, without any temptation to pride, it may cleave to that which is supremely good; the one discerneth both good and evil, the other has only that which is good presented to view: therefore the one is good, but miserable as yet; the other, better and blessed. This one was signified by the Apostle Peter, that other by John.

The whole of the one is passed here to the end of this world, and there finds its termination, the other is deferred for its completion till after the end of this world, but has no end in the world to come. Hence it is said to the latter, "Follow me;" but of the former, "Thus I will that he tarry till I come, what is that to thee? follow thou me." For what means this last? So far as my wisdom goes, so far as I comprehend, what is it but this, Follow thou me by imitating me in the endurance of temporal evils; let him remain till I come to restore everlasting good? And this may be expressed more clearly in this way: Let perfected action, informed by the example of my passion, follow me; but let contemplation only begun remain [so] till I come, to be perfected when I come. For the godly plenitude of patience, reaching forward even unto death, followeth Christ; but the fullness of knowledge tarrieth till Christ come, to be manifested then.

Let no one, however, separate these distinguished apostles. In that which was signified by Peter, they were both alike; and in that which was signified by John, they will both be alike hereafter. In their representative character, the one was following, the other tarrying; but in their personal faith they were both of them enduring the present evils of the misery here, both of them expecting the future good things of the blessedness to come. And such is the case, not with them alone, but with the holy universal Church, the spouse of Christ, who has still to be rescued from the present trials, and to be preserved in the future happiness. And these two states of life were symbolized by Peter and John, the one by the one, the other by the other; but in this life they both of them walked for a time by faith, and the other they shall both of them enjoy eternally by sight. For the whole body of the saints, therefore, inseparably belonging to the body of Christ, and for their safe pilotage through the present tempestuous life, did Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ.

(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.

(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.

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

It is asked about what he says: Signifying by what death he would glorify God, because above in chapter five: I do not receive glory from men; therefore, since Peter was a man, he did not glorify God. I respond: It must be said that although God is not glorified in himself, he is nevertheless glorified to us in his Saints who suffer for his glory, because through this it becomes known to us how much must be suffered for the love of God by the example of the Saints.

It is asked about the fact that the Lord specially says to Peter: You, follow me; because if it is understood by way of perfection, many others followed; if by way of passion, likewise; if by the kind of death, Andrew also followed. And it is answered here according to some that you does not indicate distinction absolutely there, but only in respect to John, about whom the discourse was. Or it must be said that you indicates there more significance than distinction: for since Peter was the head of the Church and the chief prelate, just as he excelled in prelacy, so also he ought to excel in imitation.

The Lord did not hand over his little flock to its pastor until he had received genuine pledges. He received the threefold [confession] that [Simon] had professed as trustworthy pledges for the three [denials]. Therefore, when his Master said [to him], "Do you love me?" our Lord was wanting to receive from him his true love so that, after having given the pledge of his love, [Simon] might receive [Jesus'] sheep as a flock. When [the Lord] saw that his mouth was confessing and that his tears were a seal, he gave him the reward reserved for pastors, namely, death, since this is the crown of victory of the pastors and their shepherds. [The Lord] was not able to give Simon the allotted portion of death until he had received from him [the pledge of] his love. For in the same way our Lord would not have given his life for his little flock if it had not been on account of his love for it.

[Nero] publicly announced himself as the first among God's chief enemies and so 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. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: "But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church." And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in the same way in Italy and suffered martyrdom at the same time." I have quoted these things in order that the truth of the history might be still more confirmed.

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. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion.

The Evangelist, according to his custom, adds in explanation of the words: "This he said, signifying by what death Peter would glorify God." Jesus said to Peter "you will stretch out your hands" and so forth, signifying that he would suffer martyrdom for Him. He calls Peter's death the glory of God, because suffering for Him unto death is truly the glory of God. For if the soul is not fully convinced that He is the true God, then a man will not die for Him. And therefore the death of the saints is a confirmation of the glory of God. The Lord entrusted to Peter the care of all believers. For if James received the throne in Jerusalem, Peter received it in the whole world. After this the Lord says to him: "Follow Me," showing His care for him and His great affection toward him. By "following," understand here both diligence in all deeds and words. For those follow Him who walk in the footsteps of His life and imitate His uprightness in all things. Perhaps He commands Peter to follow Him physically as well, showing, as I said, His special affection for him. For we make those who are close to us our followers.

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?

i. e. Shall he not die?

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.

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 shows too His affection for Peter; for those who are most dear to us, we bid follow us.

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.

John mentions this as something in the future, saying, This he said to show 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" (Phil 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 Pet 4:15). Indeed, the greatness of the Lord is shown by the fact that the saints brave death for his truth and faith.

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; secondly, his gospel is commended (v 25). In regard to the first, we see the occasion for John's commendation; and then the commendation itself, the disciple whom Jesus loved.

The occasion for John's commendation was Christ's invitation to Peter to follow him. And after he said this to him, that is, after Christ told Peter about his office and martyrdom, he said to him, Jesus said to Peter, Follow me. For Augustine, this means follow me in martyrdom, by suffering for me; for it is not enough just to suffer in some way, but 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" (Lk 6:22); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21).

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" (Mt 16:24). Or, according to Chrysostom, in saying Follow me, Christ means in your office as prelate, leader. 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" (Ps 2:8) ‑ so will you be, in my place, over the whole Church.

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.

The Lord either said what he said to Peter about his martyrdom, or he said it about the gospel of John. As regards the martyrdom and this "Follow me," [he means] suffer for me, suffer what I did. Because Christ was crucified, Peter too was crucified … while John experienced none of this. That is what is meant by, "It is thus that I wish him to remain." Let him fall asleep without wounds, without torment, and wait for me. You, Peter, "Follow me," suffer what I did. That's one way these words can be explained.…As regards the Gospel of John, though, this is what I think is meant: that Peter wrote about the Lord, others too wrote; but their writing was more concerned with the Lord's humanity.… But while there is something about the divinity of Christ in Peter's letters, in John's gospel it is very much to the fore.… He soared above the clouds and soared above the stars, soared above the angels, soared above every creature and arrived at the Word through which all things were made.

"Then went this saying abroad among the brethren, that that disciple dieth not: yet Jesus said not unto him, He dieth not; but, Thus do I wish him to remain till I come, what is that to thee?" You see the great extent in this Gospel of a question which, by its depth, must exercise in no ordinary way the mind of the inquirer. For why is it said to Peter, "Follow me," and not to the others who were likewise present? Who can readily believe that anything else was meant than what the brethren who lived at the time believed, namely, that that disciple was not to die, but to abide in this life till Jesus came? But John himself removed such an idea, by giving a flat contradiction to the report that the Lord had said so. For why should he add, "Jesus saith not, He dieth not," save to prevent what was false from taking hold of the hearts of men?

(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 rent 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.

(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.

Jesus says to him. Here thirdly Peter is assured that John would not suffer, through the Lord's response, in which he reveals the truth, to satisfy the question, and rebukes curiosity, to correct the one asking. He reveals the truth when he says: Jesus says to him: Thus I wish him to remain until I come: Bede: "Thus, that is, to await the last day without the violence of persecution": he responds to the one asking. When he says: What is it to you? Follow me, he rebukes him for the curiosity of the question: whence Chrysostom: "What is it to you, if I wish him to remain thus? Attend to the things that are your own, and be solicitous about these": Sirach 3: "Do not be curious about his many works, but think always on those things which he has commanded you"; and therefore he repeats: Follow me, as if to say: think about this and be solicitous about this.

It is asked about what he says: Thus I will him to remain until I come. Therefore it seems that at least until the Lord's coming his soul has not been separated from his body: for after that, nothing is established from the text: therefore it seems that John has not yet died: and as evidence for this is the fact that his body is not found. I respond: It must be said that besides the first interpretation of the disciples, which they made, which the Evangelist himself refutes — namely that he would not die — there are three other interpretations. One is that he has not died, but will die at the coming of the Lord: but for now he is in slumber beneath the earth, and therefore his body is not to be found. — But this position is improbable: because it is not to be believed that the Lord would defer for so long showing his glory to the disciple whom he loved, which glory the Apostle desired, in Philippians 1: I desire to be dissolved and to be with Christ. Another opinion is that the Lord assumed him in body and soul, and in that assumption he died and rose again. — Even if this opinion cannot be so easily disproved, nevertheless, because it lacks authority, it is dismissed with the same ease with which it is proved. The third opinion says that John died, and asserts nothing about his body, because nothing certain is found. But what was said: Thus I will him to remain until I come, that is, "to await the last day not of the age, but of his own death, when I myself coming shall receive him into the dwelling of eternal blessedness."

The inspired Evangelist points to himself obscurely, but still sufficiently to indicate who is meant. For he it was who was the beloved disciple, and who leaned upon Christ's Breast at the last Supper, and asked who it was that should betray Him. Peter, then, observing him, longed for information, and sought to know in what perils he would be involved in the time to come, and in what way his life would end. But the question seemed unseemly, and it appeared to savour rather of a meddlesome and inquisitive spirit, that, after having learnt what was to happen unto himself, he should seek to know the future fate of others. For this cause, then, I think the Lord makes no direct reply to his question or inquiry, but, diverting the aim of the questioner, does not say that John will not die, but, If I will that he tarry till I come, what is that to thee? That is to say, Thou hast heard, O Peter, the things concerning thyself, what need is there for thee to ask questions about others, and to seek to fathom out of season the knowledge of the Divine decrees. For if he never die at all, He says, what consolation will this be to thy heart? The man who is wise and prudent, then, if he is doomed to die, will not trouble himself as to whether another will be saved alive or not; for it will be enough for him to suffer his own doom, and he will receive no comfort at all from the misfortune or good cheer of another. The passage is fraught with some such meaning as this. Peter's speech here seems to imply that the blessed Peter anxiously desired to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were surely fated to, die by torture, either of the same or of some other kind. And do not be amazed at this, but rather take the following thought into consideration. It is common to us, however profitless it be, to like at times not to be seen to be the only ones who are suffering, or who are destined to undergo some dreadful fate, but to prefer to hear that others have either suffered it already or are expected to suffer it in the future.

Antony was confused as he meditated upon the depths of God's judgements, and he asked God, 'Lord, how is it that some die young and others grow old and sick? Why are there some poor and some rich? Why are there those who are bad and rich and oppress the good poor?' He heard a voice saying to him, 'Antony, worry about yourself; these other matters are up to God, and it will not do you any good to know them.'

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.

Since he spake from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, saith, "If I will that he tarry - what is that to thee?" By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

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?

Knowing that Peter cared about John and did not wish to be separated from him, the Lord, in order to put an end to their untimely union and attachment to one another, says: "You have been entrusted with a task; carry it out and follow Me, as I lead you out to preach and place the whole world in your hands. But if I wish him to remain here, in the vicinity of Galilee, and do not wish to send him together with you, what is that to you?" The words "till I come" some understood thus: until I come upon the Jews who crucified Me, to punish them by means of the Romans and destroy their city. For they say that this apostle (John) remained in the highland regions almost until the reign of Vespasian, preaching and dwelling there, and before the capture of Jerusalem he withdrew from there. So then, since a great task was being entrusted to them — the preaching of the Gospel — they no longer needed to be together with one another, but to go separately, one to some people, and the other to others.

Christ's answer is given, So it is my will that he remain until I come, what is that to you? Notice that the Greek text does not have "So" but If it is my will that he remain until I come, what is that 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 it is my will that he remain until I come, was for them the same as saying, John will not die until I come.

But this interpretation is rejected by what follows: yet Jesus did not say to him that he was not to die, but, So it is my will that he remain until I come, what is that to you?

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 it is my will that he 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, and he is being kept there until the end of the world. According to this, the meaning is: So it is my will that he 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" (Heb 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 (Phil 1:23). Thus, we should not believe this. Rather, we should say that he died and arose with his body 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" (Rev 22:20).

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" (Lk 24:49). Consequently, our Lord is saying about John, that is, about the contemplative life, So it is my will that he remain, that is, continue on, until 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 till 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" (Rev 6:11); "Mary has chosen the good portion, which shall not be taken away from her" (Lk 10:42); "Long life is in her right hand; in her left hand are riches and honor" (Prv 3:16). Meanwhile, the active life, completed and vivified by the example of Christ's passion, follows him by suffering for him.

Chrysostom understands it this way: So it is my will that he remain, that is, to remain in Judea, and to preach on this earth; and I want you, Peter, to follow me by having a concern for the entire world, and by suffering for me; and John is to remain until I come, to destroy the Jewish nation. What is that 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.

Then there is the interpretation of Jerome: Follow me! Peter, by your martyrdom; and so, now speaking about John, it is my will that he remain, without the sufferings of martyrdom and death, until I come, to call him to myself ‑ "I will come again and take you to myself" (14:3) ‑ what is that, 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.

There is, then, nothing for us to fear in death, nothing for us to mourn, whether life, which was received from nature be rendered up to it again, or whether it is sacrificed to some duty that claims it, and this will be either an act of religion or the exercise of some virtue. 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 denies that there was a promise that he should not die, that no one from that instance might yield to an empty hope. But if to wish for this would be an extravagant hope, how much more extravagant would it be to grieve without rule for what has happened according to rule!

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

"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?" "Do not thou on any account suppose," He saith, "that I order your matters after a single rule." And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, "Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters."

And observe, I pray thee, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. "Jesus said not," he tells us, "that he shall not die, but, If I will that he tarry."

John underwent death, although concerning him there had prevailed an unfounded expectation that he would remain alive until the coming of the Lord.

Even John underwent death, although concerning him there had prevailed an ungrounded expectation that he would remain alive until the coming of the Lord. Heresies, indeed, for the most pan spring hurriedly into existence, from examples furnished by ourselves: they procure their defensive armour from the very place which they attack.

Peter turned to the secret decision of providence and saw from a distance the disciple John, son of thunder, who followed slowly, admiring the great and sublime promise made by our Lord to Peter.… Since John lived long, that is, seventy-three years after the ascension of the Lord to the time of Trajan, and died after all the other apostles in peace and serenity by natural death, the Lord alludes to this by saying, If I want him to live long enough so that he may remain until my return, you do not need to investigate this. Only pay attention to what is yours, that is, take care of your work and follow me.

Look, please, at the modesty of the evangelist, with what care he corrects the mistaken understanding of many who did not comprehend what the Lord said about him, but thought that he would not die. This was not the case; the Lord did not say that he would not die, but that he would not preach at the same time as Peter, but would remain after him. "Until I come," that is, until I wish to bring him out to preach as well. I am now sending you out to care for the whole world, and you follow Me, but let him remain here until I come again and bring him out too, just as I did you. Some understand it this way: Peter, having heard that he would die for Christ, said, "What about John? Will he not also die?" Christ did not deny this, for everyone who is born will also die, but said, "If I want him to remain, that is, to live until the end of the world and then become a martyr for Me." Hence they also say that he is alive and will be put to death by the Antichrist, when together with Elijah he will preach Christ. If they point to his tomb, what of it? He entered it alive and was then translated, like Enoch and Elijah. So, the Evangelist refutes the false opinion of those who thought that this disciple would not die, but would be immortal: for it is an outright lie that a man could be immortal. Although Enoch and Elijah did not die, nevertheless they are mortal. So too he, although he has not died, will die. Therefore the understanding of the words "will not die" in the sense that he would be immortal, is false. Others assert that he died, and they understand the words "if I want him to remain" in the way we explained above. We have presented all opinions so that none would be unknown to the curious. In our opinion, the words "that he remain until I come" are better understood not as referring to life, but to separation from Peter, as the illustrious and golden-mouthed John understood it.

Then the Evangelist shows how the disciples understood these words of our Lord. They thought that John would not die. The saying spread abroad among the brethren, the disciples ‑ "Behold, how good and pleasant it is when brothers dwell in unity!" (Ps 133:1) ‑ that this disciple, John, was not to die. But he corrects this error, saying, Yet Jesus did not say to him that he was not to die: "Are you also still without understanding?" (Mt 15:16). The rest has been explained.

What did the Lord answer to these things? Then saith Jesus to them: "My time is not yet come; but your time is always ready." What is this? Had not Christ's time yet come? Why then was Christ come, if His time had not yet come? Have we not heard the apostle say, "But when the fullness of time came, God sent His Son"? If, therefore, He was sent in the fullness of time, He was sent when He ought to be sent, He came when it behoved that He should come. What means then, "My time is not yet come"? Understand, brethren, with what intention they spoke, when they appeared to advise Him as their brother. They were giving Him counsel to pursue glory; as advising in a worldly manner and with an earthly disposition, that He should not be unknown to fame, nor hide Himself in obscurity. This is what the Lord says in answer to those who were giving Him counsel of glory, "My time is not yet come;"-the time of my glory is not yet come. See how profound it is: they were advising Him as to glory; but He would have loftiness preceded by humility, and willed to prepare the way to elevation itself through humility. For those disciples, too, were of course seeking glory who wished to sit, one at His right hand and the other at His left: they thought only of the goal, and saw not by what way it must be reached; the Lord recalled them to the way, that they might come to their fatherland in due order. For the fatherland is on high, the way thither lies low. That land is the life of Christ, the way is Christ's death; that land is the habitation of Christ, the way is Christ's suffering. He that refuses the way, why seeks he the fatherland? In a word, to these also, while seeking elevation, He gave this answer: "Can ye drink the cup which I am about to drink?" Behold the way by which you must come to that height which you desire. The cup He made mention of was indeed that of His humility and suffering.

Therefore also here: "My time is not yet come; but your time," that is the glory of the world, "is always ready." This is the time of which Christ, that is the body of Christ, speaks in prophecy: "When I shall have received the fit time, I will judge righteously." For at present it is not the time of judging, but of tolerating the wicked. Therefore, let the body of Christ bear at present, and tolerate the wickedness of evil livers. Let it, however, have righteousness now, for by righteousness it shall come to judgment. And what saith the Holy Scripture in the psalm to the members,-namely, that tolerate the wickedness of this world? "The Lord will not cast off His people." For, in fact, His people labors among the unworthy, among the unrighteous, among blasphemers, among murmurers, detractors, persecutors, and, if they are allowed, destroyers. Yes, it labors; but "the Lord will not cast off His people, and He will not forsake His inheritance until justice is turned into judgment." "Until the justice," which is now in His saints, "be turned into judgment;" when that shall be fulfilled which was said to them, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." The apostle had righteousness, but not yet that judgment of which he says, "Know ye not that we shall judge angels?" Be it now, therefore, the time for living rightly; the time for judging them that have lived ill shall be hereafter. "Until righteousness," saith he, "is turned into judgment." The time of judgment will be that of which the Lord has here said, "My time is not yet come." For there will be a time of glory, when He who came in humility will come in loftiness; He who came to be judged will come to judge; He who came to be slain by the dead will come to judge the quick and the dead. "God," saith the psalm, "will come manifest, our God, and He will not be silent." What is "shall come manifest"? Because He came concealed. Then He will not be silent; for when He came concealed, "He was led as a sheep to the slaughter; and as a lamb before its shearer, He opened not His mouth." He shall come, and shall not keep silence. "I was silent," saith He, "shall I always be silent?"

But what is necessary at the present time for those who have righteousness? That which is read in that psalm: "Until righteousness is turned into judgment, and they that have it are upright of heart." You ask, perhaps, who are the upright in heart? We find in Scripture those to be upright in heart who bear the evils of the world, and do not accuse God. See, brethren, an uncommon thing is that which I speak of. For I know not how it is that, when any evil befalls a man, he runs to accuse God, when he ought to accuse himself. When thou gettest any good, thou praisest thyself; when thou sufferest any evil, thou accusest God. This is then the crooked heart, not the upright. When thou art cured of this distorting and perversity, what thou didst use to do will be turned into the contrary. For what didst thou use to do before? Thou didst praise thyself in the good things of God, and didst accuse God in thine own evil things; with thy heart converted and made right, thou wilt praise God in His good things, and accuse thyself in thy own evil things. These are the upright in heart.

(Tr. xxviii. 5) They gave Him advice to pursue glory, and not allow Himself to remain in concealment and obscurity; appealing altogether to worldly and secular motives. But our Lord was laying down another road to that very exaltation, viz. humility: My time, He says, i. e. the time of My glory, when I shall come to judge on high, is not yet come; but your time, i. e. the glory of the world, is always ready. And let us, who are the Lord's body, when insulted by the lovers of this world, say, Your time is ready: ours is not yet come. Our country is a lofty one, the way to it is low. Whoso rejecteth the way, why seeketh he the country?

This is no contradiction to what the Apostle says, But when the fulness of time was come, God sent forth His Son. (Gal. 4:4) Our Lord referring here to the time not of His nativity, but of His glorification.

Christ's humility in hiding is noted; on account of which he excuses himself before them, first from the lack of an opportune time: for it was not the opportune time for him for manifestation. On account of which he says: "My time has not yet come," namely, of my manifestation; and I consider the fittingness of the time: whence in the Psalm: "When I shall receive the time, I will judge justices"; Ecclesiastes 3: "God made all things good in their time." "But your time is always ready," that is, for the glory of the world, which you desire: concerning which time, Jeremiah 17: "I have not desired the day of man"; Sirach 11: "In the day of your honor, do not exalt yourself."

Thus therefore the opportuneness of time belongs not to me, but to you; not to me either, but to you belongs the exaltation of temporal glory.

It is asked concerning the Lord's response, in which he says: "My time has not yet come." Although this ought not to be understood as referring to fate, it nevertheless seems that the Lord's action depends on time, which seems unfitting, since he is omnipotent.

The response is given in one way, that the Lord's action is twofold: one according to his Divinity, and this does not depend on time; the other according to his humanity, and this requires a definite time. And this was the work of redemption, and with respect to this he was saying: "My time has not yet come."

It is answered in another way, that "to act at a determined time" can be understood in two ways: either from need, or from fittingness. In the first way, trees bear fruit at a determined time in summer; in the second way, God shows mercy and judges and saves. Hence, because the paschal time was most fittingly suited to our redemption, so that the Law might be fulfilled in the Gospel according to the most fitting correspondence, therefore he awaited the paschal time.

The Saviour's discourse is always overshadowed, for so is it written of Him, And He shall be a Man That hideth His Words. And that this too was contrived to their profit, who that is wise will not say? Not yet therefore is the time (He says) for unrestrained publicity, nor yet of manifestation unveiled unto all, since the mind of the Jews is not yet ripe unto understanding, so as to be able to receive My words without wrath and anger: nor yet doth fit opportunity summon Me now to be altogether made known unto the world, since the Jew's have not yet wholly fallen from grace, nor yet so raged against Me, that I must needs at length depart unto others. For this reason then does He say that not yet is His time come, but says that theirs is come, and is always ready. For we say that men of the world may do as they list, no necessity hampering them, or calling them to an opportune economy which avises them whether they ought to do any thing or not, as was the case with Christ. On the contrary, the manner of living of those who have chosen life in the world, is remiss and free from more laborious care, bringing in opportunity ever ready and unfolded unto what likes them best and readily permitting those who practise it, to go whithersoever they list.

When therefore things are necessarily subjected to economies, not every time is fit for doing what has to be done, but that which fits each several duty, according as the nature of the thing demands: but on one who has chosen to live unbound is no such thing imposed: but rather, the path to wherever they would go, is ever most ready and wholly unlet.

"My time is not yet come." He here seemeth to me to hint at something other than He expresseth; perhaps in their envy they designed to deliver Him up to the Jews; and pointing out this to them, He saith, "My time is not yet come," that is, "the time of the Cross and the Death, why then hasten ye to slay Me before the time?"

"But your time is always ready." As though He had said, "Though ye be ever with the Jews, they will not slay you who desire the same things with them; but Me they will straightway wish to kill. So that it is ever your time to be with them without danger, but My time is when the season of the Cross is at hand, when I must die." For that this was His meaning, He showed by what followed.

Brothers, envying the Lord, accuse Him of cowardice and vainglory. What then does He say to them? Does He not answer them harshly? No, but gently. He did not say: "Who are you to give Me such counsel and to teach?" But what does He say? "My time has not yet come," that is, the time of suffering and death. The words "My time has not yet been fulfilled" mean that it was not yet time to be crucified and die. "I must still live in the flesh and perform more miracles, and deliver more teaching in order to prepare more people for faith and to strengthen the disciples more through the manifestation of greater miracles and through teaching. Therefore," He says, "the time of death has not yet come for Me to deliver Myself to those who are hostile toward Me; for this reason I will not go to the feast." "But for you it is always time." "You," He says, "although you will always be among the Jews, they will not put you to death, since you have the same aspirations as they do, but Me, as soon as they see that I have come to the feast, they will immediately resolve to kill." Or this can be understood in another way as well. He who blesses those who mourn in the present age (Matt. 5:4) now also says something similar, which can apply to all the saints as well. "For Me," He says, "the time of the feast has not yet come, since I see that every kind of evil dwells in the Jews. For it is a time of weeping and sorrow when truth is banished and the will of God does not prevail. Therefore, for Me it is not yet a festive time. But for you, who live in agreement with the Jews and are attached to the world, it is fitting to celebrate together with those like yourselves."

Then Christ's answer is given. First, he mentions that the time was not appropriate for going to Jerusalem; secondly, the reason for this (v 7); and thirdly, we see Christ deciding not to go (v 8).

We should note that all of the following text is explained differently by Augustine and by Chrysostom. Augustine says that the brethren of our Lord were urging him to a human glory. Now there is a time, in the future, when the saints do acquire glory, a glory they obtain by their sufferings and troubles. "He has tested them like gold in a furnace, and he accepted them as the victim of a holocaust. At the time of their visitation they will shine" (Wis 3:6). And there is a time, the present, when the worldly acquire their glory. "Let not the flowers of the time pass us by; let us crown ourselves with roses before they wither" (Wis 2:7). Our Lord, therefore, wanted to show that he was not looking for the glory of this present time, but that he wanted to attain to the height of heavenly glory through his passion and humiliation. "It was necessary for Christ to suffer, and so enter into his glory" (Lk 24:26). So Jesus says to them, i.e., his brethren: My time, i.e., the time of my glory, has not yet come, because my sorrow must be turned into joy: "The sufferings of this present time are not worthy to be compared with the glory to come, which will be revealed in us" (Rom 8:18); but your time, i.e., the time of the glory of this world, is always here.

What said He further? "The world cannot hate you." What is this, but, The world cannot hate its lovers, the false witnesses? For you call the things that are evil, good; and the things that are good, evil. "But me it hateth, because I bear witness concerning it, that its works are evil."

"The world cannot hate you," by reviling, because you love it and its glory; "but it hates me," by dishonoring; Galatians, last chapter: "The world is crucified to me, and I to the world." "Because I bear witness concerning it, that its works are evil," by proclaiming the truth; Wisdom 2: "Let us therefore beset the just man, because he is useless to us and contrary to our works and reproaches us with sins against the Law and defames against us the sins of our training"; Amos 5: "They hated him who corrects at the gate." Therefore a certain one said: "Truth begets hatred."

Very kindly now also doth the Saviour reprove His brethren, who are still too worldly-minded and disposed, and brings forward a second defence, mingled with skill, whereby He shows that not only are they ignorant Who He is by Nature, but are still so far removed from love to Him, as to choose to live in a way not unconformed to them who admire living in the world, and not rather in virtue. For it would have been verily most absurd to say to everybody else what would be of use, having laid aside all disguise about it, yet not to bestow on His reputed brethren, in far greater measure, things wherewith they, having now the Giver of wisdom, might learn with no slight profit. And this is the custom of our Saviour Christ. For He sometimes seizing favourable opportunity fashioneth great instruction unto His hearers. Ever dear therefore (saith He) to each is that which is akin to it, and identity of habit wondrously bringeth together unto agreement. The world doth not hate you (for ye savour yet that which is of it) but Me it hateth, taking not kindly its being accused by Me for its unseemly deeds. Therefore with safety will YE go up to the feast, I not. For I shall surely dispute and being present tell them what is for their good; but bitter to lovers of pleasure is reproof, and meet for kindling unto wrath him that receives it not in due sobriety of mind.

But in these words again doth the Lord profit us too. For it is profitable not to make one's reproofs inconsiderately, nor to give to all instruction through reproof, but to know what is written, Rebuke not the bad lest they hate thee (for hatred is not unharmful to us) but rather to be zealous to speak in the ears of them that hear, as it is written. For the world loveth sin, the Lord is a corrector of them that act not rightly: and correction must often be attained by reproof. For the mere enumeration of sin, is a rebuke to those who love it, and the reproof of iniquity, is blame to those who have it. When therefore necessity calls the teacher to administer reproof, and the mode of cure requires this to be gone through, and he that is being against his will instructed by rebuke is exceeding angry, then must the ills of hatred surely arise. Therefore does the Saviour say He is hated by the world, in that it cannot yet bear exhortation with rebuke, when it ought to do so for profit sake. For the mind that is in bondage to evil pleasures, is quite angry with the advice that would persuade it to due sobriety. And these things the Saviour says, not altogether saying that He will not go to Jerusalem, nor refusing to give the reproofs which may be profitable to the sinners, but minded to do this too and every thing else at the fit time. And we must observe that He says something of the same kind to His own disciples also. For when He was encouraging them, and teaching them not to be too indignant at the things that should come to pass, when they should preach Him to the world, and fall into a thousand trials in consequence, He says, If ye were of the world, the world would love his own, but because ye are not of the world, therefore the world hateth you; calling the world here not the visible creation, but rather they who savour the things of the world, by whom one who loves not the same as they and that exceedingly is deemed an hard man and an adverse and an enemy: but akin and dear is he who consents with them, and by sameness of life is entangled together with them in congeniality in baseness.

The Savior very kindly reproves his brothers who are still too worldly-minded and disposed. And so, he brings forward a second skillful defense whereby he shows not only that they are ignorant of who he is by nature but that they are still so far removed from love toward him that they choose to live in a way conformed to those who admire living in the world instead of cultivating virtue.… [He says to them]: The world does not hate you (for you still savor that which is of it), but it hates me, nor does it take kindly to its being accused by me for its unseemly actions. Therefore, you go up safely to the feast, but I will not because I shall surely dispute with them and, being present, tell them what is for their own good. However, reproof is bitter to lovers of pleasure and good for kindling wrath in the one that receives it without a sober mind.…For the world loves sin. The Lord is a corrector of those who do not act rightly. And correction must often be attained by reproof. For the mere calling of a sin a sin is already a rebuke to those who love that sin, and the reproof of iniquity already lays blame on those who have that iniquity. And so, when necessity calls for the teacher to administer reproof, and the mode of cure requires it to happen in this way, and the one being instructed by such a rebuke against his will is exceedingly angry, then the ills of hatred must surely arise. Therefore, the Savior says that he is hated by the world in that it cannot yet bear exhortation with rebuke when it really needs to do so in order to profit from it. For the mind that is in bondage to evil pleasures gets quite angry with the advice that would persuade it to shape up. And the Savior says these things, not altogether saying that he will not go to Jerusalem or refusing to give the reproofs that may be profitable to the sinners, but minded to do this too and everything else at the proper time.

"The world cannot hate you;" (how should it hate those who desire, and who run for the same objects as itself?) "but Me it hateth, because I testify of it, that the works thereof are evil." That is, because I upbraid and rebuke it, therefore I am hated.

From this let us learn to master our anger, and not to give way to unworthy passion, though they be mean men who give us counsel. For if Christ meekly bore with unbelievers counseling Him, when their counsel was improper and not from any good intention, what pardon shall we obtain, who being but dust and ashes, yet are annoyed with those who counsel us, and deem that we are unworthily treated, although the persons who do this may be but a little humbler than ourselves? Observe in this instance how He repelleth their accusation with all gentleness; for when they say, "Show Thyself to the world," He replieth, "The world cannot hate you, but Me the world hateth"; thus removing their accusation. "So far," He saith, "am I from seeking honor from men, that I cease not to reprove them, and this when I know that by this course hatred is produced against and death prepared for Me."

"And where," asketh some one, "did He rebuke men?" When did He ever cease to do so? Did He not say, "Think not that I will accuse you to the Father? There is one that accuseth you, even Moses." And again; "I know you, that ye have not the love of God in you": and "How can ye believe, who receive honor from men, and seek not the honor that cometh from God only?" Seest thou how He hath everywhere shown, that it was the open rebuke, not the violation of the Sabbath, which caused the hatred against Him?

"And the world, that is, those who care about worldly things, cannot hate you, as being the same as itself. But it hates Me, because I expose its works. For rebuke, when very bold, always gives rise to hatred."

Our Lord brings two arguments in answer to their two charges. To the charge of fear He answers, that He reproves the deeds of the world, i. e. of those who love worldly things; which He would not do, if He were under the influence of fear; and He replies to the charge of vain glory, by sending them to the feast, Go ye up unto this feast. Had He been possessed at all with the desire for glory, He would have kept them with Him: for the vain glorious like to have many followers.

He gives the reason why these times are different when he says, The world cannot hate you, but me, it hates. The reason why the time for the glory of the worldly is here is that they love the same things the world loves, and they agree with the world. But the time for the glory of the saints, who are looking for a spiritual glory, is not here, because they want what is displeasing to the world, that is, poverty, afflictions, doing without food, and things like that. They even disparage what the world loves; in fact, they despise the world: "The world has been crucified to me, and I to the world" (Gal 6:14). And so he says, The world cannot hate you. As if to say: Thus, the time of your glory is here, because the world does not hate you, who are in agreement with it; and every animal loves its like. But me, it hates, and so my time is not always here. And the reason it hates me is because I bear witness against it, that is, the world, for its works are evil; that is, I do not hesitate to reprimand those who are worldly, even though I know that they will hate me for it and threaten me with death. "They," that is, those who love evil, "hate the one who rebukes at the city gate" (Am 5:10); "Do not rebuke one who mocks, lest he hate you" (Prv 9:8).

But cannot a person of the world be hated by the world, i.e., by another person of the world? I answer that, in a particular case, one worldly person can hate another insofar as the latter has what the first wants, or prevents him from obtaining what relates to the glory of this world. But precisely insofar as a person is of the world, the world does not hate him. The saints, however, are universally hated by the world because they are opposed to it. And if anyone of the world does love them, it is not because he is of the world, but because of something spiritual in him.

The one who blesses those who mourn because of the present age now utters similar words, saying with reference to himself something that is common to all the saints and pertains to them: It is not the time for us to feast in the middle of the present tribulations, insofar as evil still wages war and truth is rejected by the majority of people and the will of God does not hold sway on earth. For these reasons our Lord said that it was not yet his time. For the good one could not feast with the wicked, nor could he who was hated dine with those who hated him.

"Go ye up to this feast." What means "to this"? Where ye seek human glory. What means "to this"? Where ye wish to prolong carnal joys, not to meditate on eternal joys. "I go not up to this feast, because my time is not yet full come." On this feast-day you seek human glory; but my time, that is, the time of my glory, is not yet come. That will be my feast-day, not running before and passing over these days, but remaining for ever; that will be festivity, joy without end, eternity without a blot, serenity without a cloud.

(Tr. xxviii. 5. 8) Or He seems to say, Go ye up to this feast, and seek for human glory, and enlarge your carnal pleasures, and forget heavenly things.

I go not up unto this feast;

(Tract. xxviii. 8) Or My time, i. e. the time of My glory, is not yet come. That will be My feast day; not a day which passeth and is gone, like holidays here: but one which remaineth for ever. Then will be festivity; joy without end, eternity without stain, sunshine without a cloud.

"Go you up to this feast day:" but because the world hates me and persecutes me, "I will not go up to this feast day, because my time is not yet fulfilled;" in which I must suffer, concerning which above in chapter 2: "Woman, my hour has not yet come." Just as in the incarnation he observed the fullness of time, so also in the passion: Galatians 4: "But when the fullness of time came, God sent his Son," etc. And thus he excused himself to them, so that he might go up secretly; whence also after them he went up alone, not surrounded by a multitude of relatives.

An inquiry is made concerning what he says: "I will not go up:" and afterward it is said that when they had gone up, "then he himself also went up." It seems that he does the contrary of what he had previously said.

To this the response is given in multiple ways: first, thus: "I will not go up," namely with you, "you" however "go up." But this exposition raises a question, namely why he did not wish to go up with them.

On account of this, others respond and place emphasis on what is said: "to this feast day;" the Interlinear Gloss says: "That is, to the first day," which was the more solemn, but to the intermediate days. But this likewise raises a question, namely why he does not go up on the first day.

Therefore it is expounded in a third way, that "words must be understood according to their subject matter"; and the Lord was responding to the persuasion of his brethren that he should manifest himself. For this reason he says: "I will not go up" to manifest myself; therefore it is said in the text: he did not "go up openly." And therefore he did not go up with his brethren nor on the first day, lest his going up should be manifest.

The Lord now says clearly that He will not feast with the Jews, or go with them, to partake with them in their rejoicing in shadows. For that which is once said to a few, albeit reputed His brethren, will be extended in its force to the whole race of Israel. For no one will say that Jesus refused to be with His brethren on their own account in particular, seeing He was plainly with them in Galilee, and we must suppose that not without a purpose by reason of His generally supposed relationship after the flesh, did He also dwell with them. It is manifest then, that the whole multitude of the Jews being introduced in a type by His brethren, Christ declines feasting with them, according to that which is said by one of the holy Prophets, I have hated, I have thrust away your feast days, and I will not smell in your solemn assemblies: for even though ye offer Me whole burnt offerings and sacrifices, I will not accept them, and will not look at your assembly of thanksgiving: take thou away from Me the noise of thy songs and the psalm of thine instruments I will not hear. For God is a Spirit, and they that worship Him must worship Him in spirit and in truth, as the Saviour Himself saith. But being a Spirit, He would (one may think) take pleasure in spiritual honours and offerings, for a type too whereof by command of the law, were the sacrifices of oxen and sheep, oblations moreover of frankincense, of fine flour and wine and oil, duly appointed, signifying by more visible forms the many hues of the virtue of them that worship in spirit. Do YE then (He says) who still love the shadow, and are more grossly and Jewishly affected concerning these things, go up to the assembly that is in shadows and types; Me it pleaseth not so to feast; to this feast I go not up, that, namely, in type and outline: for I have no pleasure in it, but rather I await the time of the true assembly, which is not yet full come. For then, then (He says) shall I be together with My company rejoicing in the brightness of the saints, in the glory of the Father, flashing forth extreme brilliance. But He says His and calls the time His own. For His is the feast, He the Master of it. For to Him did the blessed Jeremiah ascribe it, saying to those who have neglected piety to God-ward, and held for nought the desire to excel in goodness, What will ye do in the day of the Assembly, and in the days of the feast of the Lord? For ye (He says) who totally reject all toil for virtue, and have not the bright robe of the love of God, what will ye do in the day of the assembly, how shall ye come in to the Divine and Heavenly Feast, or how shall not the master of the Feast with reason thrust you forth from the most glorious choir of them that were bidden, saying, Friend, how earnest thou in hither not having a wedding garment? Akin to this, and bringing us the same meaning, is that in the Prophet Zechariah, And it shall come to pass (he says) that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles. He says that they which are left shall go up to worship the great King, and to accomplish the feast of tabernacles. For whereas many have been called by grace, not many are they who go up to the city above; for few are the chosen, as the Saviour saith, taken to wit out of every nation. But in saying that they shall go up to worship, he shows that they no longer perform the worship of the law, but rather that in spirit, and keep the feast of tabernacles in truth, well-nigh with clear voice singing that verse of the Psalms, Blessed be the Lord, because He hath heard the voice of my supplication: on Him trusted my heart, and I was holpen, and my flesh revived. For the flesh revived, and will live again, and that not apart from Christ: for He hath been made to us the First-fruits of the resurrection, and the door of the truer feast of tabernacles. And this it was that was said by one of the holy Prophets, I will raise up the tabernacle of David that is fallen. For the tabernacle that fell, of Christ Who is of the seed of David according to the flesh, was first raised to incorruption by the Power of God the Father, according to what is said to the Jews by one of the Apostles concerning Him, This Man delivered up by the determinate counsel and fore-knowledge of God, ye took by hand of ungodly men and crucified and slew: Whom God raised up, having loosed the pangs of death, because it was not possible that He should be holden of it, and again, This Jesus God raised up, whereof all WE are witnesses. For that it is the custom of the Divine Scripture, to call Christ, Who was of David after the flesh, David, is not at all hard to see.

And wherefore doth He send them to the feast, saying, "Go ye up to the feast: I go not up yet"? To show that He said these things not as needing them, or desiring to be flattered by them, but permitting them to do what pertained to Jews. "How then," saith some one, "went He up after saying, 'I go not up'?" He said not, once for all, "I go not up," but, "now," that is, "not with you."

"For My time is not yet fulfilled." And yet He was about to be crucified at the coming Passover. "How then went He not up also? for if He went not up because the time was not yet come, He ought not to have gone up at all." But He went not up for this purpose, that He might suffer, but that He might instruct them. "But wherefore secretly? since He might by going openly both have been amidst them, and have restrained their unruly impulses as He often did." It was because He would not do this continually. Since had He gone up openly, and again blinded them, He would have made His Godhead to shine through in a greater degree, which at present behooved not, but He rather concealed it. And since they thought that His remaining was from cowardice, He showeth them the contrary, and that it was from confidence, and a dispensation, and that knowing beforehand the time when He should suffer, He would, when it should at length be at hand, be most desirous of going up to Jerusalem. And methinks by saying, "Go ye up," He meant, "Think not that I compel you to stay with Me against your will," and this addition of, "My time is not yet fully come," is the expression of one declaring that miracles must be wrought and sermons spoken, so that greater multitudes might believe, and the disciples be made more steadfast by seeing the boldness and the sufferings of their Master.

And it is moreover like unto another speech which Jesus spake unto them when they sought to take Him with them to the feast as they were going up to Jerusalem, to that feast, according to His former wont before baptism, when He separated Himself from them, saying, "Go ye up to the feast, but I will not go up to the feast," and after He had dismissed them, and had not gone up with them, He turned back, and went up in the midst of the feast. And His going up is not contrary to that which He said, "I will not go up," for He said, "I will not go up as one who is subject unto the law," because they were going up as men who were subject to the law, that they might do the works of the law; but Jesus went up as one having authority, to gather together unto Him those who were bidden to the new feast. And in that He said, "I will not go up," He shewed two things; that He was subject neither unto parents, nor unto the law. For he that is subject unto parents doeth whatsoever they command him, and he also who is under the law must, together with the commandments, observe all its works. He was from the beginning of the feast bound to go up, because at this feast all the Jews also were going up to the Temple, and, moreover, they went up thither a few days before the feast, to purify themselves, that when they came to the first day of the feast they might be pure. But Jesus did none of these things, for He went not up with them in order that He might shew them that He was not subject unto them, and He did not go up at the beginning of the feast that He might teach them that He did not go up to keep the feast; but He went up in the middle thereof, going up of His own freewill. And His going up after He had told His parents that He was not going up was like unto that which He did at the feast of Cana, for after He had said to Mary, "What hast thou to do with me, O woman"----a speech which seemed to indicate that He would not be obedient unto what she had said----He turned and did that thing which she had said, not because she had commanded Him, but because of His power, and because the time had come for Him to begin to work miracles, that thereby it might be seen Who He was, and that He might make His glory known and gather together unto Him disciples, and also that He might shew that henceforth He would do everything with authority like One that was free, and not according to the feebleness of human nature, and not according to the subjection of parents, and not according to the law's command.

So He sends the brothers to the feast, showing that He does not compel them to remain with Him if they do not wish to. Look, then. Against the twofold accusation brought against Him, of cowardice and love of glory, He also makes a twofold defense. Against the accusation of cowardice, He says that I reprove the works of the world, that is, of those who care about worldly things. And I would not reprove if I were cowardly, as you think. Against the accusation of love of glory, He does not compel them to remain with Him. And if He were guilty of love of glory, He would not have sent them away. For the glory-loving and the proud strive, on the contrary, to have many followers. Two faults were attributed to Him; naturally He set against them two defenses as well, showing that their opinion was weak.

Our Lord refuses to go when he says, You yourselves go up for this feast. I, however, will not go up for this festival. For just as there are two kinds of glory, so there are two different feasts. Worldly people have temporal feasts, that is, their own enjoyments and banquets and such exterior pleasures. "The Lord called for weeping and mourning... and look at the rejoicing and gladness" (Is 22:12); "I hate your feasts" (Is 1:14). But the saints have their own spiritual feasts, which consist in the joys of the spirit: "Look upon Zion, the city of your feasts" (Is 33:20). So he says: You yourselves, who are looking for the glory of this world, go up for this feast, i.e., to the feasts of temporal pleasure; I, however, will not go up for this festival, for I will go to the feast of an eternal celebration. I am not going up now because my time, that is, the time of my true glory, which will be a joy that lasts forever, an eternity without fatigue, and a brightness without shadow, is not yet completed.

Chrysostom keeps the same division of the text, but explains it this way. He says that these brethren of our Lord joined with the Jews in plotting the death of Christ. And so they urged Christ to go to the feast, intending to betray him and hand him over to the Jews. That is why he says: My time, that is, the time for my cross and death, has not yet come, to go to Judea and be killed. But your time is always here, because you can associate with them without danger. And this is because they cannot hate you: you who love and envy the same things they do. But me, it hates, because I bear witness against it, for its works are evil. This shows that the Jews hate me, not because I broke the sabbath, but because I denounced them in public. You yourselves go up for this feast, that is, for its beginning (for it lasted seven days, as was said), I, however, will not go up for this festival, that is, with you, and when it first begins: because my time is not yet completed, when I am to suffer, for he was to be crucified at a future Passover. Accordingly, he did not go with them then in order to remain out of sight, and so forth.

"And these things," he says, "the soldiers did. Now there stood by the cross of Jesus His mother, and His mother's sister, Mary [the wife] of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour the disciple took her unto his own home." This, without a doubt, was the hour whereof Jesus, when about to turn the water into wine, had said to His mother, "Woman, what have I to do with thee? mine hour is not yet come." This hour, therefore, He had foretold, which at that time had not yet arrived, when it should be His to acknowledge her at the point of death, and with reference to which He had been born as a mortal man. At that time, therefore, when about to engage in divine acts, He repelled, as one unknown, her who was the mother, not of His divinity, but of His [human] infirmity; but now, when in the midst of human sufferings, He commended with human affection [the mother] by whom He had become man. For then, He who had created Mary became known in His power; but now, that which Mary had brought forth was hanging on the cross.

A passage, therefore, of a moral character is here inserted. The good Teacher does what He thereby reminds us ought to be done, and by His own example instructed His disciples that care for their parents ought to be a matter of concern to pious children: as if that tree to which the members of the dying One were affixed were the very chair of office from which the Master was imparting instruction. From this wholesome doctrine it was that the Apostle Paul had learned what he taught in turn, when he said, "But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." And what are so much home concerns to any one, as parents to children, or children to parents? Of this most wholesome precept, therefore, the very Master of the saints set the example from Himself, when, not as God for the hand-maid whom He had created and governed, but as a man for the mother, of whom He had been created, and whom He was now leaving behind, He provided in some measure another son in place of Himself. And why He did so, He indicates in the words that follow: for the evangelist says, "And from that hour the disciple took her unto his own," speaking of himself. In this way, indeed, he usually refers to himself as the disciple whom Jesus loved: who certainly loved them all, but him beyond the others, and with a closer familiarity, so that He even made him lean upon His bosom at supper; in order, I believe, in this way to commend the more highly the divine excellence of this very gospel, which He was thereafter to preach through his instrumentality.

(Tr. cxix. 1) This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with thee? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shows us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.

Beyond the others, Jesus loved the one who, being a virgin when chosen by him, remained forever a virgin. Now stories handed down say the [Christ] called [John] from his marriage ceremony when he wished to marry, and on that account he granted the more desirable sweetness of his own love to one whom he had withdrawn from fleshly pleasures. Accordingly, when [Christ] was about to die on the cross, he commended his mother to [John], so that virgin might watch over virgin, and when he himself ascended to heaven after his death and resurrection, a son would not be lacking to his mother, whose chaste life would be protected by his chaste services.

By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.

Another reading is, Accepit eam discipulus in suam, his own mother some understand, but to his own care seems better.

When Christ suffered on the cross, then the blessed Virgin was present, accepting and consenting to the divine will. And it pleased her that the price of her womb should be offered on the cross for us. "When Jesus therefore saw his mother and the disciple standing, whom he loved, he said to his mother: Woman, behold your son," namely, who will be handed over as the price of redemption of the human race: as if he were saying: it is necessary for you to be without me, and for me to be without you; and you yourself, as a holy woman, conceived him, and as a devout woman, you offer him; may it please you, O Virgin, that I redeem the human race and appease God.

When Jesus therefore had seen. Here the second point is noted, namely the Lord's solicitude toward his Mother, in this, that he looked upon her and considered to whom he might commend her: whence he says: When Jesus therefore had seen his Mother: when he had seen, as one who was solicitous: First Timothy chapter five: "If anyone does not have care of his own and especially of those of his household," etc. And Chrysostom says: "Here the Lord shows great love toward his Mother and commends her to the disciple, teaching us to exercise all diligence toward those who begot us, even unto our last breath." Exodus chapter twenty: "Honor your father and your mother," etc. What he commanded, he fulfilled. And the disciple standing there, whom he loved: and therefore he was able to commend her to him intimately. John was standing there, he had not withdrawn: whence he was one of those to whom it is said in Luke chapter twenty-two: "You are they who have continued with me in my trials."

He says to his Mother. Here the third point is noted, namely the loving commendation; whence he says: Woman, behold, your son: as if to say: trust in him as in a son.

He took thought for His mother, paying no heed to His own bitter agony, for His sufferings affected Him not. He gave her into the charge of the beloved disciple (this was John, the writer of this book), and bade him take her home, and regard her as a mother; and enjoined His own mother to regard him as none other than her true son----by his tenderness, that is, and affection, fulfilling and stepping into the place of Him, Who was her Son by nature.

But as some misguided men have thought that Christ, when He thus spake, gave way to mere fleshly affection ----away with such folly! to fall into so stupid an error is only worthy of a madman----what good purpose, then, did Christ hereby fulfil? First, we reply, that He wished to confirm the command on which the Law lays so much stress. For what saith the Mosaic ordinance? Honour thy father and thy mother, that it may be well with thee. His commandment unto us did not cease with exhorting us to perform this duty, but threatened us with the extreme penalty of the Law, if we chose to disregard it, and has put sin against our parents after the flesh on a par with sin against God. For the Law which ordered that the blasphemer should undergo the sentence of death, saying: Let him that blasphemeth the Name of the Lord be put to death, also subjected to the same penalty the man who employs his licentious and unruly tongue against his parents: He that curseth father or mother shall surely be put to death. As, then, the Lawgiver hath ordained that we should pay such honour to our parents, surely it was right that the commandment thus proclaimed should be confirmed by the approval of the Saviour; and as the perfect form of every excellence and virtue through Him first came into the world, why should not this virtue be put on the same footing as the rest? For, surely, honour to parents is a very precious kind of virtue. And how could we learn that we ought not to lightly regard love toward them, even when we are overwhelmed by a flood of intolerable calamities, save by the example of Christ first of all, and through Him? For best of all, surely, is he who is mindful of the holy commandments, and is not diverted from the pursuit of duty in stormy and troublous times, and not in peace and quietness alone.

Besides, also, was not the Lord, I say, right to take thought for His mother, when she had fallen on a rock of offence, and when her mind was in a turmoil of perplexity? For, as He was truly God, and looked into the motions of the heart, and knew its secrets, how could He fail to know the thoughts about His crucifixion, which were then throwing her into sore distress? Knowing, then, what was passing in her heart, He commended her to the disciple, the best of guides, who was able to explain fully and adequately the profound mystery. For wise and learned in the things of God was he who received and took her away gladly, to fulfil all the Saviour's Will concerning her.

And yet some very depraved men take from this the basis of their view that there were many brothers of our Lord as a point of tradition. If there had been sons of Mary who were not rather produced from a previous marriage of Joseph's, Mary never would have been transferred to the apostle John as his mother at the time of the Passion, nor would the Lord have said to them both, "Woman, behold your son," and to John, "Behold your mother," [John 19:26-27] unless perhaps he was leaving his disciple's filial love in order to comfort her who was left behind.

"These things the soldiers did." But He on the Cross, committeth His mother to the disciple, teaching us even to our last breath to show every care for our parents. When indeed she unseasonably troubled Him, He said, "Woman, what have I to do with thee?" (c. ii. 4.) And, "Who is My mother?" (Matt. xii. 48.) But here He showeth much loving affection, and committeth her to the disciple whom He loved. Again John conceals himself, in modesty; for had he desired to boast, he would have also put in the cause for which he was loved, since probably it was some great and wonderful one. But wherefore doth He converse on nothing else with John, nor comfort him when desponding? Because it was no time for comforting by words; besides, it was no little thing for him to be honored with such honor, and to receive the reward of steadfastness. But do thou consider, I pray, how even on the cross He did everything without being troubled, speaking with the disciple concerning His mother, fulfilling prophecies, holding forth good hopes to the thief. Yet before He was crucified He appeareth sweating, agonized, fearing. What then can this mean? Nothing difficult, nothing doubtful. There indeed the weakness of nature had been shown, here was being shown the excess of Power. Besides, by these two things He teacheth us, even if before things terrible we be troubled, not on that account to shrink from things terrible, but when we have embarked in the contest to deem all things possible and easy. Let us then not tremble at death. Our soul hath by nature the love of life, but it lies with us either to loose the bands of nature, and make this desire weak; or else to tighten them, and make the desire more tyrannous.

And He, having committed His mother to John, said, "Behold thy Son." O the honor! with what honor did He honor the disciple! when He Himself was now departing, He committed her to the disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection, He with reason entrusted her to the beloved. To him He saith, "Behold thy mother." This He said, knitting them together in charity; which the disciple understanding, took her to his own home. "But why made He no mention of any other woman, although another stood there?" To teach us to pay more than ordinary respect to our mothers. For as when parents oppose us on spiritual matters, we must not even own them, so when they do not hinder us, we ought to pay them all becoming respect, and to prefer them before others, because they begat us, because they bred us up, because they bare for us ten thousand terrible things. And by these words He silenceth the shamelessness of Marcion; for if He were not born according to the flesh, nor had a mother, wherefore taketh He such forethought for her alone?

The Gospels are the firstfruits of all the Scriptures. But the firstfruits of the Gospels is the Gospel according to John whose meaning no one can understand who has not leaned on Jesus' breast or received Mary from Jesus to be his mother also. But whoever wants to become another "John" must also become such as John was. In other words, he must be shown to be Jesus, so to speak. For Mary had no son except Jesus (in accordance with those who hold a sound opinion of her). But Jesus says to his mother, "Behold your son," and not, "Behold, this man also is your son." If this is so, then Jesus has in effect said, "Behold, this is Jesus whom you bore" [when he presents John to her]. For indeed, everyone who has been perfected "no longer lives, but Christ lives in him." And, since "Christ lives" in him [i.e., John], it is said of him to Mary, "Behold your son," the Christ.

Now this speech is like unto the words, "Who is My mother?" and unto that which He said to John, "Behold thy mother!" and again He said to Mary, "Behold thy son!" And it is moreover like unto another speech which Jesus spake unto them when they sought to take Him with them to the feast as they were going up to Jerusalem, when He separated Himself from them, saying, "Go ye up to the feast, but I will not go up to the feast." For He said, "I will not go up as one who is subject unto the law." And in that He said, "I will not go up," He shewed two things; that He was subject neither unto parents, nor unto the law.

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? 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 to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

He cares for His Mother, teaching us to show every care for our parents until our last breath. And notice, while other women are present here, He is concerned for His Mother alone. For parents who hinder the work of worshipping God should not be heeded, but those who do not hinder must be cared for in every way. And so He, since He Himself was departing from life, and it was natural for His Mother to grieve and seek protection, entrusts the care of Her to the disciple. The Evangelist conceals his name out of modesty. For if he had wished to boast, he would have presented the reason for which he was loved, and it was probably something great and wonderful. Ah! How He honored the disciple, making him His brother. So good is it to remain with Christ in His suffering, for it leads to brotherhood with Him. Behold how on the Cross He does everything without disturbance: He cares for His Mother, fulfills the prophecies, opens paradise to the thief, whereas before the crucifixion He experiences anguish of soul and exudes sweat. It is clear that the latter belongs to human nature, while the former belongs to the power of the Godhead. Let Marcion and all the rest be put to shame, who babbled that the Lord appeared to the world as a phantom. For if He was not born and did not have a Mother, then why does He show such great care for Her?

2439 The Evangelist now mentions Christ's concern for his mother (v 26). But first we see his solicitude for the welfare of his disciple, whom he entrusted to his mother; then we see his concern for his mother, whom he gave into the keeping of his disciple.

2440 As to the first he says, When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, Woman, behold, your son! He is saying: Up to now I have taken care for you and watched over you. Now, you take care for my disciple. This shows the eminence of John.

Before, when the Mother of Jesus said, "They have no wine," (2:3), he replied, "O woman, what have you to do with me? My hour has not yet come," that is, the hour of my passion, when I will suffer by means of what I have received from you. But when that hour comes I will acknowledge you. And now that the hour has come, he does acknowledge his mother. Yet I do not have the power to work miracles through what I have received from you, but rather through what I have from the generation of the Father, that is, insofar as I am God.

2441 As Augustine says, Christ hanging on the cross is like a teacher in his teaching chair. He is teaching us to help our parents in their needs, and to take care of them: "Honor your father and your mother" (Ex 20:12); "If any one does not provide for his relatives, and especially for his own family, he has disowned the faith and is worse than an unbeliever" (1 Tim 5:8).

Why is the contrary found in Luke? "If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple" (Lk 14:26). I answer that when our Lord commands us to hate our parents and ourselves, he is commanding us to love them, their own individual nature and our own individual nature, and to hate moral evil and what turns our natures away from God. This means that we must aid our parents, love and reverence them as these human beings, but hate their moral vices and what in them turns us away from God.

But what was this "his own," unto which John took the mother of the Lord? For he was not outside the circle of those who said unto Him, "Lo, we have left all, and followed Thee." No, but on that same occasion he had also heard the words, Every one that hath forsaken these things for my sake, shall receive an hundred times as much in this world. That disciple, therefore, had an hundredfold more than he had cast away, whereunto to receive the mother of Him who had graciously bestowed it all. But it was in that society that the blessed John had received an hundredfold, where no one called anything his own, but they had all things in common; even as it is recorded in the Acts of the Apostles. For the apostles were as if having nothing, and yet possessing all things. How was it, then, that the disciple and servant received unto his own the mother of his Lord and Master, where no one called anything his own? Or, seeing we read a little further on in the same book, "For as many as were possessors of lands or houses sold them, and brought the prices of them, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need," are we not to understand that such distribution was made to this disciple of what was needful, that there was also added to it the portion of the blessed Mary, as if she were his mother; and ought we not the rather so to take the words, "From that hour the disciple took her unto his own," that everything necessary for her was entrusted to his care? He received her, therefore, not unto his own lands, for he had none of his own; but to his own dutiful services, the discharge of which, by a special dispensation, was entrusted to himself.

(Tr. cxix. 2) He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her unto his own. Unto his own what? Was not John one of those who said, Lo, we have left all, and followed Thee? (Mat. 19:27) He took her then to his own, i. e. not to his farm, for he had none, but to his care, for of this he was master.

When Christ suffered on the cross, the blessed Virgin was present, accepting and consenting to the divine will. And it pleased her that the price of her womb should be offered on the cross for us. He said to his mother: "Woman, behold your son," as if he were saying: it is necessary for you to be without me, and for me to be without you; and you yourself, as a holy woman, conceived him, and as a devout woman, you offer him; may it please you, O Virgin, that I redeem the human race and appease God. And lest she be left desolate, he said to the disciple: "Behold, your mother"; he gave a virgin man to the Virgin.

Then he says to the disciple: Behold, your mother: as if to say: guard her as a mother. And from that hour the disciple took her into his own. Here is noted the acceptance of the commendation; into his own, that is, as his mother, he received her, so that he might honor, guard, and keep her, as a son does a mother. But Augustine reads that text as: into his own things, so that it is an accusative plural: and he asks: How into his own things, when he had no possessions of his own? And he answers: into his own, namely duties, services, and acts of kindness, not into possessions, which he did not have.

It is asked why the Lord thus commended his Mother, when above in chapter two he had responded so harshly: What is it to me and to you, woman? Augustine responds, and it is found in the Gloss: "Because then, about to perform divine works, he repelled his Mother as though unknown; now he showed that the hour had come which he then foretold, in which, about to die, he acknowledges her from whom he had been born as a mortal, and suffering human things, with human affection he commends her to a human, and by his example teaches that care should be rendered to parents by devoted children." The reason, moreover, why he commends her to John, on the part of the Lord is touched upon in the text, because he especially loved him; but on his own part it is passed over in silence; and the Saints say that it was "so that a virgin might guard the Virgin."

Christ here wanted to confirm the commandment that is clearly emphasized in the Law: "Honor your father and mother that it may be well with you." … Honoring one's parents is surely a very precious virtue. And how else would we learn the importance of that love—even when we are overwhelmed by a flood of intolerable calamities—except by this primary example that Christ offers us? It is one thing to be mindful of the holy commandments in times of peace and quietness and quite another to fulfill your duty during the storms and troubles of life.

The virgin mother, when wine was lacking, wanted Jesus to do a miracle. She was at once answered, "Woman, what have I to do with you?" as if to say plainly, The fact that I can do a miracle comes to me from my Father, not my mother. For it was from the nature of his Father that he could do miracles but from the nature of his mother that he could die. When he was on the cross, then, in dying he acknowledged his mother whom he commended to the disciple, saying, "Behold your mother." And so, when he says, "Woman, what have I to do with you? My hour is not yet come," he is in effect saying, In the miracle, which I did not from your nature, I do not acknowledge you. When the hour of death shall come, however, I shall acknowledge you as my mother, since it is from you that I can die.

For we judge people's virtue not by their sex but by their character, and we hold those to be worthy of the highest glory who have renounced both rank and wealth. It was for this reason that Jesus loved the Evangelist John more than the other disciples. For John was of noble birth and known to the high priest, yet he was so little intimidated by the plotting of the Jews that he introduced Peter into his court and was the only one of the apostles bold enough to take his stand before the cross. For it was he who took the Savior's parent to his own home. It was the virgin son who received the virgin mother as a legacy from the Lord.

Therefore, when the Lord and Savior Jesus Christ was hanging on the tree fastened by the nails of the cross for the life of the whole world, he saw about the cross his mother standing, and John the Evangelist, whom he peculiarly loved above the rest of the apostles because he alone of them was a virgin in the body. He gave him, therefore, the charge of holy Mary, saying to him, "Behold your mother!" And he said to her, "Behold your son!" From that hour the holy mother of God remained especially in the care of John, as long as she lived. And when the apostles had divided the world by lot for preaching, she settled in the house of his parents near Mount Olivet.

So this disciple took Mary to his own home, for the Pure One was entrusted to the pure one. See how the female sex is steadfast in troubles, while the men all abandoned the Lord. Truly He came who strengthens the weak and accepts the lowly.

2442 As to the second, he says, Behold, your mother! so that John will care for her as much as a son cares for his mother; and Mary is to love John as a mother loves her son.

2443 The Evangelist shows the obedience of the disciple when he says, and from that hour the disciple took her to his own. For Bede, this should read as his own (in suam); and so the meaning is, the disciple, John, took her, the mother of Jesus, as his own, mother. But according to Augustine, and agreeing with the Greek text, we should read it as to his own (in qua), not to his own home, for John was one of those who said, "We have left everything and followed you" (Mt 19:27); Rather, the disciple took Mary to his own guardianship, to eagerly and respectfully care for her.