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.
39. But then there is a question: 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."
40. But then 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.
41. Amen, amen I say to you. 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, and the procedure here follows this order. First, Peter is invited and certified concerning the manner of his death. Second, he seeks to be certified concerning the manner of John's death. Third, he is answered that John would not suffer. Fourth, the understanding of believers is corrected that John would not die.
42. (Verse 18). 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." And because these words conveyed something beyond the letter, therefore the exposition made by the Evangelist is set down.
43. (Verse 19). 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."
44. (Vers. 20.). Peter, turning around, saw that disciple etc. Here secondly, Peter, knowing his own death, inquires about the death of John: for he desired that he to whom he had been joined in life through great love might be joined to him in a likeness of death. And because Peter knew that the Lord loved John, he wanted to know by what death he wished him to die: therefore he says: Peter, turning around, saw that disciple whom Jesus loved, following, namely John. And a sign of special love is shown when it is added: who also reclined at the Supper upon his breast, above in chapter thirteen, and said: Lord, who is it that will betray you? He asked him what was secret: and this was a sign of love, because it was revealed to him, as is said above in chapter thirteen: and this is a sign of friendship, as is said above in chapter fifteen: "I have called you friends, because whatever I have heard from my Father, I have made known to you."
45. (Vers. 21.). When Peter therefore had seen him, whom he knew to be specially beloved, he says to Jesus : Lord, but what about this man? supply: will he suffer, in order to come to you? Chrysostom: "Peter loved John greatly: because therefore the Lord had foretold great things to Peter, wishing to receive this one also as a sharer, he says: Lord, but what about this man ?"
46. (Vers. 22.). 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.
47. (Vers. 23.). 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.
QUESTIONS.
48. Question I. But here there is a question 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."
49. Question II. Likewise, there is a question 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.
50. Question III. Likewise, there is a question 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.
51. Question IV. Likewise, there is a question about what he says: That disciple whom Jesus loved.
1. How did he dare to say this, when it is said in Ecclesiastes nine: No one knows whether he is worthy of love or of hatred?
2. Likewise, since Christ loved all, why did John attribute this to himself, namely that he was loved more?
This seems false: because Peter loved more; therefore he was better; but God loves the better more; therefore he loved Peter more than John.