返回Chapter 21
Chapter 21
Chapter Twenty-One
Jn. 21:1. After that, Jesus appeared again to His disciples at the Sea of Tiberias. And He appeared in this way:
By the words "Jesus appeared," the Evangelist expresses the idea that if He had not willed it and had not by condescension revealed Himself, then with His incorruptible body He would not have been visible.
Why did he mention the place – the Sea of Tiberias? In order to show that they no longer feared the Jews as before, but had cast off their great fear. They no longer sat locked indoors, but went out of the house, which they had not dared to do before, and walked everywhere, so that they even reached Tiberias, which is no small distance from Jerusalem. This sea is in Galilee.
Jn. 21:2. There were together Simon Peter, and Thomas, called the Twin, and Nathanael from Cana of Galilee, and the sons of Zebedee, and two others of His disciples.
Jn. 21:3. Simon Peter says to them: I am going fishing. They say to him: we are going with you also. They went out and immediately got into the boat, and caught nothing that night.
The disciples were catching fish, for they had nothing else to occupy themselves with. Jesus Himself was not constantly with them, the Spirit had not yet been given to them, and the teaching ministry had not been entrusted to them definitively; therefore they took up their former trade.
Peter, being very active, cannot remain idle, but eagerly rushes to the task, and the rest follow him, because they no longer separated from one another.
Jn. 21:4. But when morning had already come, Jesus stood on the shore; but the disciples did not recognize that it was Jesus.
Having appeared to them while they were laboring and exhausted, He does not immediately reveal Himself, but first wishes to enter into conversation with them.
Jn. 21:5. Jesus says to them: Children! Do you have any food? They answered Him: No.
As if wishing to buy something from them, He asks: "Children, do you have anything to eat?"
Jn. 21:6. And He said to them: Cast the net on the right side of the boat, and you will find some. So they cast it, and now they were not able to draw it in because of the multitude of fish.
When they replied that they had none, and, at His command, having cast the net on the right side of the boat, received a catch, then the disciple whom Jesus loved says to Peter: "It is the Lord."
Jn. 21:7. Then the disciple whom Jesus loved says to Peter: it is the Lord. And Simon Peter, having heard that it was the Lord, girded on his outer garment—for he was naked—and cast himself into the sea.
Here again we find an indication of the distinctive qualities of the disciples: John was more perceptive, while Peter was more ardent. Therefore John was the first to recognize the Lord, while Peter was the first to hasten to Him. By girding himself, Peter expressed his reverence for Jesus, and by throwing himself into the sea, he displayed his love. For he did not hold back like the others, but set out swimming, even though they were about two hundred cubits from the shore.
The "ependytes" (Slavonic "ependit," Russian "clothing") is a garment of linen cloth, with which Phoenician and Syrian fishermen gird themselves, either over the naked body or over their clothing — simply put, as painters depict the apostles girded over their clothing. Since Peter, being occupied with fishing, was naked, he girds himself with the ependytes out of reverence (for this is what the girding signifies) and is the first to hasten to the Lord.
Jn. 21:8. The other disciples came in the boat — for they were not far from land, about two hundred cubits — dragging the net with fish.
The present event is no small matter, but an important one, because a great quantity of fish was caught, and yet the net did not tear.
Jn. 21:9. When they got out onto the land, they saw a charcoal fire laid there, with fish lying on it, and bread.
The coals, fish, and bread which the disciples now see also constitute a miracle. For He fed so many people with them not from ready-made material, as before in the wilderness with five loaves (John 6:9–12) and two fish, but simply, from nothing.
Jn. 21:10. Jesus says to them: bring some of the fish which you have now caught.
He commands them to bring the fish they had caught, in order to show that what they were seeing was not a phantom. Here it does not say that He ate with them, but Luke says that He also ate together with them (Luke 24:30, 43). How He ate, we cannot explain, for this occurred in an extraordinary manner. Not because His nature required food, but this was an act of condescension, as proof of the resurrection.
Jn. 21:11. Simon Peter went and drew the net to land, full of great fishes, of which there were one hundred and fifty-three; and for all there were so many, the net was not broken.
Understand this, perhaps, also in a contemplative sense: when the darkness of idolatry prevailed, then it was night. The prophets who labored then, before the appearing of Christ the Sun, caught nothing. Although they apparently had in their net the one nation of Israel, yet since even it often fell into idolatry, one may say they caught nothing. But when the Sun of righteousness shone forth in the morning, and the apostolic net was spread — a teaching that is truly right, in comparison with which the law and the prophets appear as the left side — then this net is drawn in, and not only the Gentiles, who may be called "one hundred," are brought to Christ, but also the Israelites, who may be understood as "fifty." For "when the fullness of the Gentiles has come in, then all Israel will be saved" (Rom. 11:25–26). The three fish signify faith in the Holy Trinity. For the one hundred and fifty — that is, the Gentiles and the Jews — were not caught without the three, since without faith in the Trinity no one is called captured.
Jn. 21:12. Jesus says to them: Come, dine. None of the disciples dared ask Him: Who are You? knowing that it was the Lord.
When the Lord said "come, dine," no one asks or dares to ask. They no longer had their former boldness, but in silence and with fear they marveled at Him; they knew that it was the Lord, and therefore did not ask. Seeing that His appearance had changed and was filled with striking majesty, they were greatly astonished. They would have liked at least to ask about this, but the fear in their awareness that this was none other than He Himself held them back from asking, and they merely partook of what He had created for them. How then did He create it? With full authority. For He no longer looks toward heaven nor calls upon the Father, for that was done then out of condescension.
The command "come, dine" serves as a hint that the saints, after their labors, receive rest, contentment, and delight. For everything that was done and said at that time is filled with mystery. For example, the fact that Mary took Him for a gardener appears simple, but there is also something hidden in this. For He truly was the real cultivator of the garden, in the garden of the tomb, as if in paradise, correcting the female sex, and turning the one who deceived the first gardener—Adam—away from deception and unbelief. For the conversion of Mary and the teaching about the resurrection indicates that the female sex is being converted and led to perfection.
Jn. 21:13. Jesus comes, takes the bread and gives it to them, and likewise the fish.
Jn. 21:14. This was now the third time that Jesus appeared to His disciples after He was risen from the dead.
The Evangelist says: "This is now the third time that He showed Himself," and by this he indicates that He did not associate with them constantly, nor as before.
Jn. 21:15. When they had dined, Jesus says to Simon Peter: Simon, son of Jonas! do you love Me more than these? Peter says to Him: yes, Lord! You know that I love You. Jesus says to him: feed My lambs.
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."
Jn. 21:16. Again He says to him a second time: Simon, son of Jonah, do you love Me? Peter says to Him: Yes, Lord! You know that I love You. Jesus says to him: Tend My sheep.
Jn. 21:17. He says to him the third time: Simon, son of Jonah, do you love Me? Peter was grieved that He asked him the third time: Do you love 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.
Jn. 21:17. And he said to Him: Lord! You know all things; You know that I love You.
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."
Jn. 21:17. Jesus says to him: Feed My sheep.
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?
Jn. 21:18. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
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.
Jn. 21:19. He said this, giving him to understand by what kind of death Peter would glorify God.
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.
And, having said this, He says to him: Follow Me.
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.
Jn. 21:20. But Peter, turning around, sees the disciple whom Jesus loved following, who also at the supper leaned on His breast and said: Lord! who is it that will betray You?
Why does the evangelist mention that he leaned on His breast and asked, "Who is it that will betray You?" Not simply or by chance, but to show that Peter, even after his denial, had boldness before the Lord. For he who before the Cross did not dare to ask about the betrayer, but entrusted the question to another, namely John, is now entrusted with the care of all, and not only does he not entrust the question about himself to another, but even concerning that very disciple who enjoyed a special love above all the others, he asks the Lord and becomes, as it were, an intercessor before Him.
Jn. 21:21. Seeing him, Peter says to Jesus: Lord! and what about him?
When Peter heard this and was deemed worthy both of having the universe entrusted to him and of being crowned with martyrdom, then, out of his strong love for John, he asks about him as well: "And what about him? Will he not also go the same way as we? Will he not also be a partaker in the care and concern for the sheep?" For the words "follow Me" mean almost the same as: go, receive the sheep, go forth into the universe.
Jn. 21:22. Jesus says to him: If I want him to remain until I come, what is that to you? You follow Me.
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.
Jn. 21:23. And this saying went forth among the brethren, that that disciple would not die. But Jesus did not say to him that he would not die, but: if I want him to remain until I come, what is that to you?
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.
Jn. 21:24. This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true.
Of the other Evangelists, not one testified about himself. They say that he undertook the writing of the Gospel after all the others, having been moved and stirred to do so by Christ. For this reason he constantly mentions His love for him, showing the reason why he undertook the writing, and that Christ entrusted this task to the one whom He loved more than the rest.
And I know that he speaks the truth, that is: "What I have written, I have written with complete confidence, since I was present at everything—at the deeds and words, at the sufferings and the events after the resurrection. Therefore I boldly say of myself as well that I am truthful, and I invite anyone to examine and investigate each event individually." It is customary among us humans, when we are completely confident in the truth, not to refuse to offer our own testimony about it. So also the apostles said: "We are His witnesses in what we say, and so is the Holy Spirit, whom God has given to those who obey Him" (Acts 5:32).
From what is it evident that I speak the truth and not to please the Teacher? From the fact that I omitted many things, it is evident that I did not wish to flatter Him. For I brought to light everything reproachful, not concealing even the fact that He was called a lawbreaker and a deceiver, and even a demoniac. Obviously, I was not trying to please Him. For whoever flatters does the opposite: he omits what is shameful and brings to light what is glorious.
Jn. 21:25. And there are also many other things which Jesus did; but if they should be written in detail, I think that even the world itself could not contain the books that would be written. Amen.
Do not be amazed at what was said, that if books were written about the deeds of Jesus, the world could not contain them; but consider the ineffable power of God the Word and accept what was said with faith. For just as it is easy for us to speak, so it is easy for Him, and indeed far easier, to do whatever He pleases.
Some say that this is said hyperbolically, according to the custom of Scripture; for Scripture habitually employs hyperboles. For example: "we saw cities reaching up to heaven" (Num. 13:29), "we saw sons, and we were in our own eyes as grasshoppers" (Num. 13:34), and the like. In the same sense, they say, it is said here that the world could not contain the books that would be written.
Otherwise, by "the world" they understand a person who is minded toward worldly things; but the divine and mysterious works accomplished by Jesus in the invisible and visible world, and in the dispensation of the last times, which is full of mysteries, the worldly person cannot comprehend, according to the saying: "I have many things to say to you, but you cannot bear them now" (John 16:12).
But let us pray that the deeds and words of the Lord may never fall into oblivion among us, but that we may always open this book of the Beloved and seek out the treasure contained in the miracles and teaching of Jesus; that, having been purified in word and life, on the day of revelation we may be deemed worthy of the most ineffable deeds and mysteries which now, while we are in the world, we cannot contain, and may be made perfect in Christ Himself, Who loved us, and through His beloved disciple enlightened us with the theology and knowledge of Him — the Son, and of the Father, and of the Holy Spirit, to Whom be glory forever.
Amen.
Jn. 21:1. After that, Jesus appeared again to His disciples at the Sea of Tiberias. And He appeared in this way:
By the words "Jesus appeared," the Evangelist expresses the idea that if He had not willed it and had not by condescension revealed Himself, then with His incorruptible body He would not have been visible.
Why did he mention the place – the Sea of Tiberias? In order to show that they no longer feared the Jews as before, but had cast off their great fear. They no longer sat locked indoors, but went out of the house, which they had not dared to do before, and walked everywhere, so that they even reached Tiberias, which is no small distance from Jerusalem. This sea is in Galilee.
Jn. 21:2. There were together Simon Peter, and Thomas, called the Twin, and Nathanael from Cana of Galilee, and the sons of Zebedee, and two others of His disciples.
Jn. 21:3. Simon Peter says to them: I am going fishing. They say to him: we are going with you also. They went out and immediately got into the boat, and caught nothing that night.
The disciples were catching fish, for they had nothing else to occupy themselves with. Jesus Himself was not constantly with them, the Spirit had not yet been given to them, and the teaching ministry had not been entrusted to them definitively; therefore they took up their former trade.
Peter, being very active, cannot remain idle, but eagerly rushes to the task, and the rest follow him, because they no longer separated from one another.
Jn. 21:4. But when morning had already come, Jesus stood on the shore; but the disciples did not recognize that it was Jesus.
Having appeared to them while they were laboring and exhausted, He does not immediately reveal Himself, but first wishes to enter into conversation with them.
Jn. 21:5. Jesus says to them: Children! Do you have any food? They answered Him: No.
As if wishing to buy something from them, He asks: "Children, do you have anything to eat?"
Jn. 21:6. And He said to them: Cast the net on the right side of the boat, and you will find some. So they cast it, and now they were not able to draw it in because of the multitude of fish.
When they replied that they had none, and, at His command, having cast the net on the right side of the boat, received a catch, then the disciple whom Jesus loved says to Peter: "It is the Lord."
Jn. 21:7. Then the disciple whom Jesus loved says to Peter: it is the Lord. And Simon Peter, having heard that it was the Lord, girded on his outer garment—for he was naked—and cast himself into the sea.
Here again we find an indication of the distinctive qualities of the disciples: John was more perceptive, while Peter was more ardent. Therefore John was the first to recognize the Lord, while Peter was the first to hasten to Him. By girding himself, Peter expressed his reverence for Jesus, and by throwing himself into the sea, he displayed his love. For he did not hold back like the others, but set out swimming, even though they were about two hundred cubits from the shore.
The "ependytes" (Slavonic "ependit," Russian "clothing") is a garment of linen cloth, with which Phoenician and Syrian fishermen gird themselves, either over the naked body or over their clothing — simply put, as painters depict the apostles girded over their clothing. Since Peter, being occupied with fishing, was naked, he girds himself with the ependytes out of reverence (for this is what the girding signifies) and is the first to hasten to the Lord.
Jn. 21:8. The other disciples came in the boat — for they were not far from land, about two hundred cubits — dragging the net with fish.
The present event is no small matter, but an important one, because a great quantity of fish was caught, and yet the net did not tear.
Jn. 21:9. When they got out onto the land, they saw a charcoal fire laid there, with fish lying on it, and bread.
The coals, fish, and bread which the disciples now see also constitute a miracle. For He fed so many people with them not from ready-made material, as before in the wilderness with five loaves (John 6:9–12) and two fish, but simply, from nothing.
Jn. 21:10. Jesus says to them: bring some of the fish which you have now caught.
He commands them to bring the fish they had caught, in order to show that what they were seeing was not a phantom. Here it does not say that He ate with them, but Luke says that He also ate together with them (Luke 24:30, 43). How He ate, we cannot explain, for this occurred in an extraordinary manner. Not because His nature required food, but this was an act of condescension, as proof of the resurrection.
Jn. 21:11. Simon Peter went and drew the net to land, full of great fishes, of which there were one hundred and fifty-three; and for all there were so many, the net was not broken.
Understand this, perhaps, also in a contemplative sense: when the darkness of idolatry prevailed, then it was night. The prophets who labored then, before the appearing of Christ the Sun, caught nothing. Although they apparently had in their net the one nation of Israel, yet since even it often fell into idolatry, one may say they caught nothing. But when the Sun of righteousness shone forth in the morning, and the apostolic net was spread — a teaching that is truly right, in comparison with which the law and the prophets appear as the left side — then this net is drawn in, and not only the Gentiles, who may be called "one hundred," are brought to Christ, but also the Israelites, who may be understood as "fifty." For "when the fullness of the Gentiles has come in, then all Israel will be saved" (Rom. 11:25–26). The three fish signify faith in the Holy Trinity. For the one hundred and fifty — that is, the Gentiles and the Jews — were not caught without the three, since without faith in the Trinity no one is called captured.
Jn. 21:12. Jesus says to them: Come, dine. None of the disciples dared ask Him: Who are You? knowing that it was the Lord.
When the Lord said "come, dine," no one asks or dares to ask. They no longer had their former boldness, but in silence and with fear they marveled at Him; they knew that it was the Lord, and therefore did not ask. Seeing that His appearance had changed and was filled with striking majesty, they were greatly astonished. They would have liked at least to ask about this, but the fear in their awareness that this was none other than He Himself held them back from asking, and they merely partook of what He had created for them. How then did He create it? With full authority. For He no longer looks toward heaven nor calls upon the Father, for that was done then out of condescension.
The command "come, dine" serves as a hint that the saints, after their labors, receive rest, contentment, and delight. For everything that was done and said at that time is filled with mystery. For example, the fact that Mary took Him for a gardener appears simple, but there is also something hidden in this. For He truly was the real cultivator of the garden, in the garden of the tomb, as if in paradise, correcting the female sex, and turning the one who deceived the first gardener—Adam—away from deception and unbelief. For the conversion of Mary and the teaching about the resurrection indicates that the female sex is being converted and led to perfection.
Jn. 21:13. Jesus comes, takes the bread and gives it to them, and likewise the fish.
Jn. 21:14. This was now the third time that Jesus appeared to His disciples after He was risen from the dead.
The Evangelist says: "This is now the third time that He showed Himself," and by this he indicates that He did not associate with them constantly, nor as before.
Jn. 21:15. When they had dined, Jesus says to Simon Peter: Simon, son of Jonas! do you love Me more than these? Peter says to Him: yes, Lord! You know that I love You. Jesus says to him: feed My lambs.
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."
Jn. 21:16. Again He says to him a second time: Simon, son of Jonah, do you love Me? Peter says to Him: Yes, Lord! You know that I love You. Jesus says to him: Tend My sheep.
Jn. 21:17. He says to him the third time: Simon, son of Jonah, do you love Me? Peter was grieved that He asked him the third time: Do you love 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.
Jn. 21:17. And he said to Him: Lord! You know all things; You know that I love You.
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."
Jn. 21:17. Jesus says to him: Feed My sheep.
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?
Jn. 21:18. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
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.
Jn. 21:19. He said this, giving him to understand by what kind of death Peter would glorify God.
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.
And, having said this, He says to him: Follow Me.
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.
Jn. 21:20. But Peter, turning around, sees the disciple whom Jesus loved following, who also at the supper leaned on His breast and said: Lord! who is it that will betray You?
Why does the evangelist mention that he leaned on His breast and asked, "Who is it that will betray You?" Not simply or by chance, but to show that Peter, even after his denial, had boldness before the Lord. For he who before the Cross did not dare to ask about the betrayer, but entrusted the question to another, namely John, is now entrusted with the care of all, and not only does he not entrust the question about himself to another, but even concerning that very disciple who enjoyed a special love above all the others, he asks the Lord and becomes, as it were, an intercessor before Him.
Jn. 21:21. Seeing him, Peter says to Jesus: Lord! and what about him?
When Peter heard this and was deemed worthy both of having the universe entrusted to him and of being crowned with martyrdom, then, out of his strong love for John, he asks about him as well: "And what about him? Will he not also go the same way as we? Will he not also be a partaker in the care and concern for the sheep?" For the words "follow Me" mean almost the same as: go, receive the sheep, go forth into the universe.
Jn. 21:22. Jesus says to him: If I want him to remain until I come, what is that to you? You follow Me.
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.
Jn. 21:23. And this saying went forth among the brethren, that that disciple would not die. But Jesus did not say to him that he would not die, but: if I want him to remain until I come, what is that to you?
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.
Jn. 21:24. This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true.
Of the other Evangelists, not one testified about himself. They say that he undertook the writing of the Gospel after all the others, having been moved and stirred to do so by Christ. For this reason he constantly mentions His love for him, showing the reason why he undertook the writing, and that Christ entrusted this task to the one whom He loved more than the rest.
And I know that he speaks the truth, that is: "What I have written, I have written with complete confidence, since I was present at everything—at the deeds and words, at the sufferings and the events after the resurrection. Therefore I boldly say of myself as well that I am truthful, and I invite anyone to examine and investigate each event individually." It is customary among us humans, when we are completely confident in the truth, not to refuse to offer our own testimony about it. So also the apostles said: "We are His witnesses in what we say, and so is the Holy Spirit, whom God has given to those who obey Him" (Acts 5:32).
From what is it evident that I speak the truth and not to please the Teacher? From the fact that I omitted many things, it is evident that I did not wish to flatter Him. For I brought to light everything reproachful, not concealing even the fact that He was called a lawbreaker and a deceiver, and even a demoniac. Obviously, I was not trying to please Him. For whoever flatters does the opposite: he omits what is shameful and brings to light what is glorious.
Jn. 21:25. And there are also many other things which Jesus did; but if they should be written in detail, I think that even the world itself could not contain the books that would be written. Amen.
Do not be amazed at what was said, that if books were written about the deeds of Jesus, the world could not contain them; but consider the ineffable power of God the Word and accept what was said with faith. For just as it is easy for us to speak, so it is easy for Him, and indeed far easier, to do whatever He pleases.
Some say that this is said hyperbolically, according to the custom of Scripture; for Scripture habitually employs hyperboles. For example: "we saw cities reaching up to heaven" (Num. 13:29), "we saw sons, and we were in our own eyes as grasshoppers" (Num. 13:34), and the like. In the same sense, they say, it is said here that the world could not contain the books that would be written.
Otherwise, by "the world" they understand a person who is minded toward worldly things; but the divine and mysterious works accomplished by Jesus in the invisible and visible world, and in the dispensation of the last times, which is full of mysteries, the worldly person cannot comprehend, according to the saying: "I have many things to say to you, but you cannot bear them now" (John 16:12).
But let us pray that the deeds and words of the Lord may never fall into oblivion among us, but that we may always open this book of the Beloved and seek out the treasure contained in the miracles and teaching of Jesus; that, having been purified in word and life, on the day of revelation we may be deemed worthy of the most ineffable deeds and mysteries which now, while we are in the world, we cannot contain, and may be made perfect in Christ Himself, Who loved us, and through His beloved disciple enlightened us with the theology and knowledge of Him — the Son, and of the Father, and of the Holy Spirit, to Whom be glory forever.
Amen.