Homilies on the Gospel of John — Homily 88

There are indeed many other things that can give us boldness toward God and show us to be bright and approved, but what most of all brings goodwill from on high is tender care for our neighbor. This is therefore what Christ requires of Peter. For when their eating was finished, Jesus says to Simon Peter, "Simon, son of Jonas, do you love Me more than these?" He says to Him, "Yes, Lord, You know that I love You."

1. 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 requires of Peter. For when their eating was ended, Jesus says to Simon Peter, Simon, son of Jonas, do you love Me more than these? He says unto Him, Yea, Lord, You know that I love You.

He says to him, Feed My sheep.

He says unto him, Feed My sheep.

And why does He speak with Peter about these matters, passing by the others? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; for this reason Paul also went up at one time to inquire of him rather than the others. And at the same time, to show him that he must now be confident, since the denial was done away with, Jesus puts into his hands the chief authority among the brethren. He does not bring up the denial or reproach him with what had happened, but says, "If you love Me, preside over your brethren, and the fervent love which you always showed and in which you rejoiced, demonstrate now; and the life which you said you would lay down for Me, now give for My sheep."

And why, having passed by the others, does 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 puts into his hands the chief authority among the brethren; and He brings not forward the denial, nor reproaches him with what had taken place, but says, If you love Me, preside over your brethren, and the warm love which you ever manifested, and in which you rejoiced, show thou now; and the life which you said you would lay down for Me, now give for My sheep.

When Peter was asked once and then again, he called upon Him who knows the secrets of the heart to witness. "He said to him again the second time, Simon, son of Jonas, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed my sheep." And then Peter was asked even a third time. "He said to him the third time, Simon, son of Jonas, do you love Me? Peter was grieved because He said to him the third time, Do you love Me; and he said to Him, Lord, You know all things; You know that I love You. Jesus said to him, Feed my sheep." Peter was troubled, fearing a repetition of what had happened before, for back then, having been strong in his assertion, he was afterwards proven wrong, and therefore he turns again to Him. For the saying,

When then having been asked once and again, he called Him to witness who knows the secrets of the heart, " He saith to him again the second time, Simon, son of Jonas, do you love Me? He saith unto Him, Yea, Lord, Thou know that I love Thee. He saith unto him, Feed my sheep. " and then was asked even a third time, " He saith unto him the third time, Simon, son of Jonas, do you love Me? Peter was grieved because He said to him the third time, Do you love Me; and he said to Him, Lord, Thou know all things; Thou know that I love Thee. Jesus saith unto him, Feed my sheep. " N.T. }}–> 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 betakes himself to Him. For the saying,

You know all things means things present and things to come. Do you see how he had become better and more disciplined, no longer self-willed or contradicting? For this is why he was troubled, lest perhaps I think that I love, yet do not love, just as before when I thought and declared much, yet I was proven wrong in the end. But Jesus asks him the third time, and the third time gives him the same command, to show how highly He values the care of His own sheep, and that this especially is a sign of love toward Him. And having spoken to him concerning love toward Himself, He foretells to him the martyrdom which he would undergo, showing that He did not say to him what He said out of distrust, but out of great trust in him; wishing besides to point out a proof of love toward Him, and to instruct us in what manner especially we ought to love Him. Therefore He says…

You know all things, means, things present, and things to come. Do you see 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 asks him the third time, and the third time gives him the same injunction, to show at what a price He sets the care of His own sheep, and that this especially is a sign of love towards Him. And having spoken to him concerning the love towards Himself, He foretells 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. Wherefore He says…

And yet he did will this and desired it, which is why Christ revealed it to him. Since Peter had continually said, "I will lay down my life for You" (John 13:37), and "Though I should die with You, yet will I not deny You" (Matthew 26:35), Christ has given him back his desire. What then is the meaning of "whither you will not"? He is speaking of natural feeling and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So even though the will is firm, still even then nature would be found at fault. For no one lays aside the body without feeling, since God, as I said before, has suitably ordained this so that violent deaths might not be many. For if, as things are, the devil has been able to accomplish this and has led countless people to precipices and pits, had the soul not felt such a desire for the body, many would have rushed to this under any common discouragement. The phrase "whither you will not" is then the expression of one signifying natural feeling.

And yet this he did will, and desired; on which account also He has revealed it to him. For since Peter had continually said, I will lay down my life for You John 13:37, and, Though I should die with You, yet will I not deny You Matthew 26:35: He has given him back his desire. What then is the, Whither you will not? He speaks 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 you will not, is then the expression of one signifying natural feeling.

But how, after having said "When you were young," does He again say "When you are old"? This would suggest that Peter was not then young (and indeed he was not, nor was he old, but middle-aged). So why did Jesus remind him of his former life? He was showing that this is the physis of what belongs to Him. In the things of this life, a young man is useful and an old man useless, but in Mine, He says, it is not so. Rather, when old age has come, then excellence is brighter, then manliness is more illustrious, being hindered by nothing in the time of life. He said this not to terrify Peter, but to rouse him, for He knew his love and that he had long yearned for this blessing. At the same time He declares the kind of death. For since Peter always desired to be in the dangers which were for His sake, "Be of good cheer," He says, "I will so satisfy your desire that what you did not suffer when young, you will suffer when you are old." Then the Evangelist, to rouse the hearer, has added,

But how after having said, When you were young, does He again say, When you are 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 belongs to Him. In things of this life the young man is useful, the old useless; but in Mine, He says, not so; but when old age has 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 declares the kind of death. For since Peter ever desired to be in the dangers which were for His sake, Be of good cheer, He says, I will so satisfy your desire, that, what you suffered not when young, you must suffer when you are old. Then the Evangelist, to rouse the hearer, has added,

He did not say "should die," but rather "should glorify God," so that you may learn that to suffer for Christ is glory and honor to the one who suffers.

He said not, Should die, but, Should glorify God, that you may learn, that to suffer for Christ, is glory and honor to the sufferer.

And after He had said this, He says, Follow Me.

And when He had spoken this, He says, Follow Me.

Here again He refers to his tender care and to his being very closely connected to Himself. And if anyone should ask, How then did James receive the chair at Jerusalem? I would give this answer, that He appointed Peter teacher, not of the chair, but of the world.

Here again He alludes 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.

Wherefore has he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but entrusted the task to another, was now entrusted with the chief authority over the brethren. And not only does he not entrust to another what relates to himself, but he himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He also shows here the love which he had toward him; for Peter greatly loved John, as is clear from what followed, and their close union is shown throughout the whole Gospel and in the Acts. When Christ had foretold great things to him and committed the world to him and spoke beforehand of his martyrdom and testified that his love was greater than that of the others, Peter desired to have John also share with him, and said, And what shall this man do? Shall he not come the same way with us? And just as at that other time, not being able to ask himself, he put John forward, so now desiring to make him a return, and supposing that John would want to ask about the matters pertaining to himself but did not have courage, he himself undertook the questioning. What then does Christ say?

2. Wherefore has he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only does not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He shows also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spoke beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, And what shall this man do? Shall he not come the same way with us? And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then says Christ?

Since Peter spoke from strong affection and wished not to be torn away from Christ, Christ showed that however much Peter might love, he could not surpass His love, saying, "If I will that he tarry—what is that to you?" By these words He teaches us not to be impatient or curious beyond what seems good to Him. For because Peter was always eager and rushing forward to make such inquiries, Christ said this to restrain his eagerness and to teach him not to inquire further.

Since he spoke 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, says, If I will that he tarry — what is that to you? By these words teaching us not to be impatient, nor curious beyond what seems 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 says this.

Don't imagine for a moment, He says, that I manage your affairs according to a single pattern. And He did this to draw them away from their untimely concern for one another; for since they were about to receive responsibility for the world, they could no longer remain closely bound together—this would certainly have been a great loss to the world. Therefore He says to him: You have been entrusted with a work, focus on it, complete it, labor and struggle. What if I want him to remain here? Pay attention to and take care of your own responsibilities. And notice, I ask you, the Evangelist's lack of pride here as well; for after mentioning the disciples' opinion, he corrects it, as though they had not understood what Jesus meant. Jesus did not say, he tells us, that "he shall not die," but rather, "If I will that he tarry."

Do not thou on any account suppose, He says, 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 says unto him, You have had a work entrusted to you, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for your own matters. And observe, I pray you, 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.'

Why is it that when none of the others do this, he alone uses these words, and for the second time at that, bearing witness to himself? For this seems offensive to the hearers. What then is the reason? He is said to have been the last to come to writing, with Christ having moved and stirred him to the work. For this reason he continually puts forward his love, hinting at the cause that compelled him to write. Therefore he continually mentions it, to make his account trustworthy and to show that he came to this work moved by that cause. And he says, I know that the things he says are true. And if many do not believe, they are permitted to believe from this. From what? From what is said next.

Why is it, that then, when none of the others do so, he alone uses these words, and that for the second time, witnessing to himself? For it seems to be offensive to the hearers. What then is the cause? He is said to have been the last who came to writing, Christ having moved and roused him to the work; and on this account he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore also he continually makes mention of it, to make his record trustworthy, and to show, that, moved from thence, he came to this work. And I know, he says, that the things are true which he says. And if the many believe not, it is permitted them to believe from this. From what? From that which is said next.

It is clear from this that I could not have been writing to gain favor. I recorded how the miracles were so numerous, yet I have not even mentioned as many as the other Gospel writers have. Instead, I omitted most of them and focused on bringing forward the plots of the Jews, the stonings, the hatred, the insults, the verbal abuse, and I showed how they called Him a demoniac and a deceiver. I certainly could not have been acting to gain favor. Anyone trying to court favor would do the opposite—reject what is shameful and set forth what is glorious. Since he wrote what he did from complete certainty, he does not hesitate to offer his own testimony, challenging people individually to investigate and examine the facts closely. For it is our custom, when we think we are speaking the absolute truth, never to refuse our testimony; and if we do this, how much more would he who wrote by the Spirit do so. What the other Apostles declared when they preached, he also says: We are witnesses of the things spoken, and the Spirit which He has given to them that obey Him. Besides, he was present at all times and did not abandon Him even when He was being crucified, and had His mother entrusted to him. All these things are signs of his love for Him and of his exact knowledge of all things. And if he has said that so many miracles took place, do not be amazed, but considering the ineffable power of the One who performed them, receive what is spoken with faith. For it was as easy for Him to do whatever He willed as it is for us to speak—or rather much easier, for it was enough that He should will it only, and everything followed.

Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject the reproachful, to set forth the glorious. Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also says; We are witnesses of the things spoken, and the Spirit which He has given to them that obey Him. Acts 5:32 And besides, he was present at all, and did not desert Him even when being crucified, and had His mother entrusted to him; all which things are signs of his love for Him, and of his knowing all things exactly. And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.

Let us pay careful attention to these words, and let us not stop unfolding and searching through them, for it is through constant study that we gain some benefit. In this way we will be able to cleanse our life and cut away the thorns, for sin and worldly anxiety are like thorns—fruitless and painful. Just as a thorn pricks whoever holds it no matter which way it is grasped, so the things of this life cause pain to anyone who embraces and cherishes them, no matter how they are handled. Spiritual things are not like this. They resemble a pearl that delights the eyes no matter which way you turn it. For example, a man has performed an act of mercy. He is not only sustained by hopes for the future, but is also encouraged by present blessings, being everywhere full of confidence and doing everything with great boldness. Someone has conquered an evil desire. Even before obtaining the Kingdom, he has already received the reward here, being praised and approved, before everyone else, by his own conscience. Every good work is of this nature, just as conscience also punishes wicked deeds here, even before hell. For if, after sinning, you think about the future, you become afraid and tremble, though no one punishes you. If you think about the present, you have many enemies and live in suspicion, and you cannot look in the face even those who have not wronged you. For we do not gain as much pleasure from evil deeds as we do misery when conscience cries out against us, people outside condemn us, God is angered, hell labors to receive us, and our thoughts are not at rest. Sin is a heavy, heavy, and burdensome thing, harder to bear than any lead. Anyone who has any sense of it will not be able to look up even a little, no matter how insensitive he may be. For instance, Ahab, though very wicked, when he felt this, walked bent over, crushed and afflicted. For this reason he clothed himself in sackcloth and shed streams of tears. If we do this and grieve as he did, we shall put away our sins as Zacchaeus did, and we too shall obtain some pardon. For just as with tumors and festering ulcers, if one does not first stop the discharge that flows over and inflames the wound, however many remedies he applies, while the source of the evil is not stopped, he labors in vain—so too if we do not stop our hand from covetousness and check that evil influx of wealth, even if we give alms, we accomplish nothing. For whatever alms healed, covetousness coming afterward overwhelms and destroys, making it harder to heal than before. Let us therefore stop stealing and then give alms. But if we throw ourselves over cliffs, how shall we be able to recover ourselves? For if one party (that is, almsgiving) were pulling at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be that the man would be torn apart. So that we may not suffer this, nor have almsgiving depart and leave us while covetousness weighs us down from below, let us lighten ourselves and spread our wings, so that having been perfected by the removal of evil things and the practice of good, we may obtain the eternal goods, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever and world without end. Amen.

3. Let us then give exact heed to the words, and let us not cease to unfold and search them through, for it is from continual application that we get some advantage. So shall we be able to cleanse our life, so to cut up the thorns; for such a thing is sin and worldly care, fruitless and painful. And as the thorn whatever way it is held pricks the holder, so the things of this life, on whatever side they be laid hold of, give pain to him who hugs and cherishes them. Not such are spiritual things; they resemble a pearl, whichever way thou turn it, it delights the eyes. As thus. A man has done a deed of mercy; he not only is fed with hopes of the future, but also is cheered by the good things here, being everywhere full of confidence, and doing all with much boldness. He has got the better of an evil desire; even before obtaining the Kingdom, he has already received the fruit here, being praised and approved, before all others, by his own conscience. And every good work is of this nature; just as conscience also punishes wicked deeds here, even before the pit. For if, after sinning, you consider the future, you become afraid and tremble, though no man punish you; if the present, you have many enemies, and livest in suspicion, and cannot henceforth even look in the face those who have wronged you, or rather, those who have not wronged you. deservest punishment. }}–> For we do not in the case of those evil deeds reap so much pleasure, as we do despondency, when conscience cries out against us, men, without, condemn us, God is angered, the pit travailing to receive us, our thoughts not at rest. A heavy, a heavy and a burdensome thing is sin, harder to bear than any lead. He at least who has any sense of it will not be able to look up ever so little, though he be very dull. Thus, for instance, Ahab, though very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, and shed fountains of tears. 1 Kings 21:27 If we do this, and grieve as he did, we shall put off our faults as did Zacchæus, and we too shall obtain some pardon. Luke 19:9 For as in the case of tumors, and fistulous ulcers, if one stay not first the discharge which runs over and inflames the wound, how many soever remedies he applies, while the source of the evil is not stopped, he does all in vain; so too if we stay not our hand from covetousness, and check not that evil afflux of wealth, although we give alms, we do all to no purpose. For that which was healed by it, covetousness coming after is wont to overwhelm and spoil, and to make harder to heal than before. Let us then cease from rapine, and so do alms. But if we betake ourselves to precipices, how shall we be able to recover ourselves? for if one party (that is, alms-doing) were to pull at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be, that the man would be torn asunder. That we may not suffer this, nor, while covetousness weighs us down from below, alms-doing depart and leave us, let us lighten ourselves, and spread our wings, that having been perfected by the riddance of evil things, and the practice of good, we may obtain the goods everlasting, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.