Lectio notes on John 21: 20-25

The final section of St John's Gospel is an autobiographical note on the 'beloved disciple' (St John himself).

The New Advent page can be found here.  The Latin is:

20 Conversus Petrus vidit illum discipulum, quem diligebat Jesus, sequentem, qui et recubuit in cœna super pectus ejus, et dixit: Domine, quis est qui tradet te? 21 Hunc ergo cum vidisset Petrus, dixit Jesu: Domine, hic autem quid? 22 Dicit ei Jesus: Sic eum volo manere donec veniam, quid ad te? tu me sequere. 23 Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Jesus: Non moritur, sed: Sic eum volo manere donec veniam, quid ad te? 24 Hic est discipulus ille qui testimonium perhibet de his, et scripsit hæc: et scimus quia verum est testimonium ejus. 25 Sunt autem et alia multa quæ fecit Jesus: quæ si scribantur per singula, nec ipsum arbitror mundum capere posse eos, qui scribendi sunt, libros.

Douay-Rheims:

Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee?[21] Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do? [22] Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me. [23] This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee? [24] This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true. [25] But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.

Commentary

Catena Aurea on the beloved disciple:

AUG. He calls himself the disciple whom Jesus loved, because Jesus had a greater and more familiar love for him, than for the rest; so that He made him lie on His breast at supper. In this way John the more commends the divine excellency of that Gospel which he preached.

Some think, and they no contemptible commentators upon Scripture, that the reason why John was loved more than the rest, was, because he had lived in perfect chastity from his youth up. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you?

THEOPHYL. i.e. Shall he not die?

AUG. Jesus says to him, What is that to you? and He then repeats, Follow you 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 disciple should not die. Was it not a natural inference of the disciple's? But John himself does awes With such a notion: Yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you? 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.

THEOPHYL. Or let him say, Christ did not deny that John was to die, for whatever is born cries; 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 sepulcher be objected, then they say that he entered in alive, and went out of it afterwards.

AUG. Or perhaps he will allow that John still lies in his sepulcher 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 from 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 defense of our Lord's justice. This important question then I will endeavor 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 you 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.

 Eyewitness testimony:

CHRYS. John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifies of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ's love for him, i.e. to show the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both show Christ's love, and his own importance as a witness. 

There is more to the tradition than contained in Scripture:

CHRYS: But if any believe not, let him consider what follows:

And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to show another off to advantage does the very contrary, omits the dishonorable parts.

AUG. The which, if they should be written every one, I suppose that even the world itself could not contain the books that should, be written; meaning not the world had not space for them, but that the capacity of readers was not large enough to hold them: though sometimes words themselves may exceed the truth, and yet the thing they express be true; a mode of speech which is used not to explain an obscure and doubtful, but to magnify or estimate a plain, thing: nor does it involve any departure from the path of truth; inasmuch as the excess of the word over the truth is evidently only a figure of speech, and not a deception. This way of speaking the Greeks call hyperbole, and it is found in other parts of Scripture.

CHRYS. This is said to show the power of Him Who did the miracles; i. e that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.

And that concludes this series of lectio notes on the Gospel of St John.  I hope that it has stimulated you to do more lectio divina; that the notes proved helpful, and your reading proved fruitful!  

John 21:12-19

Raphael

Today's section of St John's Gospel continues on from the story of the miraculous catch of fish, and includes the important 'commissioning' of St Peter.

Text

The New Advent page can be found here.

2 Dicit eis Jesus: Venite, prandete. Et nemo audebat discumbentium interrogare eum: Tu quis es? scientes, quia Dominus est. 13 Et venit Jesus, et accipit panem, et dat eis, et piscem similiter. 14 Hoc jam tertio manifestatus est Jesus discipulis suis cum resurrexisset a mortuis.15 Cum ergo prandissent, dicit Simoni Petro Jesus: Simon Joannis, diligis me plus his? Dicit ei: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. 16 Dicit ei iterum: Simon Joannis, diligis me? Ait illi: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. 17 Dicit ei tertio: Simon Joannis, amas me? Contristatus est Petrus, quia dixit ei tertio: Amas me? et dixit ei: Domine, tu omnia nosti, tu scis quia amo te. Dixit ei: Pasce oves meas. 18 Amen, amen dico tibi: cum esses junior, cingebas te, et ambulabas ubi volebas: cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis. 19 Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei: Sequere me.

From the Douay-Rheims:

[12] Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask him: Who art thou? knowing that it was the Lord. [13] And Jesus cometh and taketh bread, and giveth them, and fish in like manner. [14] This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead. [15] When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.[16] He saith to him again: Simon, son of John, lovest thou me? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. [17] He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep. [18] Amen, amen I say to thee, when thou wast younger, thou didst gird thyself, and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not. [19] And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.

Commentary

The Catena Aurea anthology on the reasons for Jesus' questioning of Peter:

THEOPHYL. 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 says to Simon Peter, Simon, son of Jonas, Do love you Me more than these do?

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

ALCUIN. 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.

AUG. 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 says to Him, Yea, Lord; you know that 1 love You. On this confession of his love, our Lord commends His sheep to him: He says to 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.

CHRYS. That which most of all attracts the Divine love is care and love for our neighbor. 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 you love Me, have rule over your brethren, show forth that love which you have evidenced throughout, and that life which you said you would lay down for Me, lay down for the sheep.

 He says to him again the second time, Simon, son of Jonas, love you Me? He says to Him, Yea, Lord; you know that I love You. Well does He say to Peter, Love you Me, and Peter answer, Amo Te, 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 says to him the third time, Simon, son of Jonas, love you 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.

CHRYS. 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.

THEOPHYL. Thence is taken the custom of threefold confession in baptism.

CHRYS. The question asked for the third time disturbed him: Peter was grieved because He said to him the third time, Love you 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 to Him, Lord, you know all things, i.e. the secrets of the heart, present and to come.

AUG. 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; you know that I love You.

AUG. 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: Jesus says to 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.

The nature of the commission:

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

ALCUIN. 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.

AUG. 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 loves himself, not God, loves 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

AUG. 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 seek you with my sheep, I will not let you come to my sheep. If we call our sheep ours, as they call them theirs, Christ has lost His sheep.

On St Peter's future martyrdom:

CHRYS. Our Lord having made Peter declare his love, informs him of his future martyrdom; an intimation to us how we should love: Verily, verily, I say to you, When you were young, you girded yourself, and walked where you would. He reminds him of his former life, because, whereas in worldly matters a young man has powers, an old man none; in spiritual things, on the contrary, virtue is brighter, manliness stronger, in old age; age is no hindrance to grace. Peter had all along desired to share Christ's dangers; so Christ tells him, Be of good cheer; I will fulfill your desire in such a way, that what you has not suffered when young, you shall suffer when old: But when you are old. Whence it appears, that he was then neither a young nor an old man, but in the prime of life.

ORIGEN. It is not easy to find any ready to pass at once from this life; and so he says to Peter, When you are old, you shall stretch forth your hand.

AUG. That is, shall be crucified. And to come to this end, Another shall gird you, and carry you where you would 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 where 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.

CHRYS. He says, Where you would not, with reference to the natural reluctance of the soul to be separated from the body; an instinct implanted by God to prevent men putting an end to themselves.

Then raising the subject, the Evangelist says, This spoke He, signifying by what death he should glorify God: not, should die: he expresses himself so, to intimate that to suffer for Christ was the glory of the sufferer. But unless the mind is persuaded that He is very God, the sight of Him can in no way enable us to endure death. Wherefore the death of the saints is certainty of divine glory.

AUG. 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.

Lectio notes on John 21: 1-11

Spoleto Cathedral

The final chapter of St John's Gospel deals with Jesus' appearances after the Resurrection.  Today, the miraculous catch of fish.

Text

The New Advent page can be found here.

1 Postea manifestavit se iterum Jesus discipulis ad mare Tiberiadis. Manifestavit autem sic: 2 erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanaël, qui erat a Cana Galilææ, et filii Zebedæi, et alii ex discipulis ejus duo. 3 Dicit eis Simon Petrus: Vado piscari. Dicunt ei: Venimus et nos tecum. Et exierunt, et ascenderunt in navim: et illa nocte nihil prendiderunt. 4 Mane autem facto stetit Jesus in littore: non tamen cognoverunt discipuli quia Jesus est. 5 Dixit ergo eis Jesus: Pueri, numquid pulmentarium habetis? Responderunt ei: Non. 6 Dicit eis: Mittite in dexteram navigii rete, et invenietis. Miserunt ergo: et jam non valebant illud trahere præ multitudine piscium. 7 Dixit ergo discipulus ille, quem diligebat Jesus, Petro: Dominus est. Simon Petrus cum audisset quia Dominus est, tunica succinxit se (erat enim nudus) et misit se in mare. 8 Alii autem discipuli navigio venerunt (non enim longe erant a terra, sed quasi cubitis ducentis), trahentes rete piscium. 9 Ut ergo descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem. 10 Dicit eis Jesus: Afferte de piscibus, quos prendidistis nunc. 11 Ascendit Simon Petrus et traxit rete in terram, plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete.

From the Douay-Rheims:

After this, Jesus shewed himself again to the disciples at the sea of Tiberias. And he shewed himself after this manner. [2] There were together Simon Peter, and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee, and two others of his disciples. [3] Simon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth, and entered into the ship: and that night they caught nothing. [4] But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus. [5] Jesus therefore said to them: Children, have you any meat? They answered him: No. [6] He saith to them: Cast the net on the right side of the ship, and you shall find. They cast therefore; and now they were not able to draw it, for the multitude of fishes. [7] That disciple therefore whom Jesus loved, said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him, (for he was naked,) and cast himself into the sea. [8] But the other disciples came in the ship, (for they were not far from the land, but as it were two hundred cubits,) dragging the net with fishes. [9] As soon then as they came to land, they saw hot coals lying, and a fish laid thereon, and bread. [10] Jesus saith to them: Bring hither of the fishes which you have now caught. [11] Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.

Commentary

The Catena Aurea anthology draws out the reasons for Christ's appearances:

AUG. The preceding words of the Evangelist seem to indicate the end of the book, but He goes on farther to give an account of our Lord's appearance by the sea of Tiberias: After these things Jesus showed Himself again to the disciples at the sea of Tiberias.

CHRYS. He says, Afterwards, because He did not go continually with His disciples as before; and, manifested Himself, because His body being incorruptible, it was a condescension to allow Himself to be seen. He mentions the place, to show that our Lord had taken away a good deal of their fear, and that they no longer kept within doors, though they had gone to Galilee to avoid the persecution of the Jews.

BEDE. The Evangelist, after his wont, first states the thing itself, and then says how it took place: And on this wise showed He Himself.

CHRYS. As our Lord was not with them regularly, and the Spirit was as not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise showed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathaniel of Cana in Galilee he who was called by Philip and the sons of Zebedee, i.e. James and John, and two other of His disciples.

Why did the apostles go back to fishing?

GREG. It may be asked, why Peter, who was a fisherman before his conversion, returned to fishing, when it is said, No man putting his hand to the plow, and looking back, is fit for the kingdom of God.

AUG. If the disciples had done this after the death of Jesus, and before His resurrection, we should have imagined that they did it in despair. But now after that He has risen from the grave, after seeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, all at once they become what they were before, fishers, not of men, but of fishes. We must remember then that they were not forbidden by their Apostleship from earning their livelihood by a lawful craft, provided they had no other means of living. For if the blessed Paul used not that power which he had with the rest of the preachers of the Gospel, as they did, but went a warfare upon his own resources, lest the Gentiles, who were aliens from the name of Christ, might be offended at a doctrine apparently venal; if, educated in another way, he learnt a craft he never knew before, that, while the teacher worked with his own hands, the hearer might not be burdened much more might Peter, who had been a fisherman, work at what he knew, if he had nothing else to live upon at the time. But how had he not, some one will ask, when our Lord promises, Seek you first the kingdom of God and His righteousness, and all these things shall be added to you? Our Lord, we answer, fulfilled this promise, by bringing them the fishes to catch: for who else brought them? He did not bring upon them that poverty which obliged them to go fishing, except in order to exhibit a miracle.

GREG. The craft which was exercised without sin before conversion, was no sin after it. Wherefore after his conversion Peter returned to fishing; but Matthew sat not down again for the receipt? of custom. For there are some businesses which cannot or it can hardly be carried on without sin; and these cannot be returned to after conversion.

CHRYS. The other disciples followed Peter: They say to him, We also go with you; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.

GREG. The fishing was made to be very unlucky, in order to raise their astonishment at the miracle after: And that night they caught nothing

Jesus' intervention:

CHRYS. In the midst of their labor and distress, Jesus presented Himself to them: But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.

He did not make Himself known to them immediately, but entered into conversation; and first He speak after human fashion: Then Jesus says to them, Children, have you any meat? as if He wished to beg some of them. They answered, No.

He then gives them a sign to know Him by: And He said to them, Cast the net on the right side of the ship, and you shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. The recognition of Him brings out Peter and John in their different tempers of mind; the one fervid, the other sublime; the one ready, the other penetrating.

John is the first to recognize our Lord: Therefore that disciple whom Jesus loved says to Peter, It is the Lord; Peter is the first to come to Him... 

The meaning of the catch:

AUG. Mystically, in the draught of fishes He signified the mystery of the Church, a such as it will be at the final resurrection of the dead. And to make this clearer, it is put near the end of the book. The number seven, which is the number of the disciples who were fishing, signifies the end of time; for time is counted by periods of seven days.

THEOPHYL. In the night time before the presence of the sun, Christ, the Prophets took nothing; for though they endeavored to correct the people, yet these often fell into idolatry.

GREG. It may be asked, why after His resurrection He stood on the shore to receive the disciples, whereas before He walked on the sea? The sea signifies the world, which is tossed about with various causes of tumults, and the waves of this corruptible life; the shore by its solidity figures the rest eternal. The disciples then, inasmuch as they were still upon the waves of this mortal life, were laboring on the sea; but the Redeemer having by His resurrection thrown off the corruption of the flesh, stood upon the shore.

AUG. The shore is the end of the sea, and therefore signifies the end of the world. The Church is here typified as she will be at the end of the world, just as other draughts of fishes typified her as she is now. Jesus before did not stand on the shore, but went into a ship which was Simon's, and asked him to put out a little from the land.

In a former draught the nets are not thrown to the right, or to the left, so that the good or the bad should be typified alone, but indifferently: Let down your nets for a draught, meaning that the good and bad were mixed together. But here it is, Cast the net on the right side of the ship; to signify those who should stand on the right hand, the good. The one our Lord did at the beginning of His ministry, the other after His resurrection, strewing therein that the former draught of fishes signified the mixture of bad and good, which composes the Church at present; the latter the good alone, which it will contain in eternity, when the world is ended, and the resurrection of the dead completed.

But they who belong to the resurrection of life, i.e. to the right hand, and are caught within the net of the Christian name, shall only appear on the shore, i.e. at the end of the world, after the resurrection: wherefore they were not able to draw the net into the ship, and unload the fishes, as they were before. The Church keeps these of the right hand, after death, in the sleep of peace, as it were in the deep, till the net come to shore. That the first draught was taken in two little ships, the last two hundred cubits from land, a hundred and a hundred, typifies, I think, the two classes of elect, circumcised and uncircumcised.

BEDE. By the two hundred cubits is signified the twofold grace of love; the love of God and the love of our neighbor; for by them we approach to Christ. The fish broiled is Christ who suffered. He deigned to be hid in the waters of human nature, and to be taken in the net of our night; and having become a fish by the taking of humanity, became bread to refresh us by His divinity.

GREG. To Peter was the holy Church committed; to him is it specially said, Feed My sheep. That then which is afterwards declared by word, is now signified by act. He it is who draws the fishes to the firm shore, because he it was who pointed out the stability of the eternal country to the faithful. This he did by word of mouth, by epistles; this he does daily by signs and miracles. After saying that the net was full of great fishes, the number follows: Full of great fishes, one hundred and fifty and three.

AUG. In the draught before, the number of the fishes is not mentioned, as if in fulfillment of the prophecy in the Psalm, If I should declare them, and speak of them, they should be more than l am able to express, but here there is a certain number mentioned, which we must explain.

The number which signifies the law is ten, from the ten Commandments. But when to the law is joined grace, to the letter spirit, the number seven is brought in, that being the number which represents the Holy Spirit, to Whom sanctification properly belongs. For sanctification was first heard of in the law, with respect to the seventh day; and Isaiah praises the Holy Spirit for His sevenfold work and office. The seven of the Spirit added to the ten of the law make seventeen, and the numbers from one up to seventeen when added together, make a hundred and fifty-three.

GREG. Seven and ten multiplied by three make fifty-one. The fiftieth year was a year of rest to the whole people from all their work. In unity is true rest; for where division is, true rest cannot be.

Lectio notes: John 20: 19-31

Caravaggio

Today's concluding section of Chapter 20 of St John's Gospel includes the story of Doubting Thomas.

The text

The New Advent page provides the Greek, Latin and Knox English in a parallel text version.  You can listen to the Latin here  and the Greek here.  Here is the Latin:

19 Cum ergo sero esset die illo, una sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Judæorum: venit Jesus, et stetit in medio, et dixit eis: Pax vobis. 20 Et cum hoc dixisset, ostendit eis manus et latus. Gavisi sunt ergo discipuli, viso Domino. 21 Dixit ergo eis iterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. 22 Hæc cum dixisset, insufflavit, et dixit eis: Accipite Spiritum Sanctum: 23 quorum remiseritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt. 24 Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus. 25 Dixerunt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus ejus, non credam. 26 Et post dies octo, iterum erant discipuli ejus intus, et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit: Pax vobis. 27 Deinde dicit Thomæ: Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum: et noli esse incredulus, sed fidelis. 28 Respondit Thomas, et dixit ei: Dominus meus et Deus meus. 29 Dixit ei Jesus: Quia vidisti me, Thoma, credidisti: beati qui non viderunt, et crediderunt.30 Multa quidem et alia signa fecit Jesus in conspectu discipulorum suorum, quæ non sunt scripta in libro hoc. 31 Hæc autem scripta sunt ut credatis, quia Jesus est Christus Filius Dei: et ut credentes, vitam habeatis in nomine ejus.

The Douay-Rheims:

[19] Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. [20] And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord.[21] He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. [22] When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. [23] Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. [24] Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. [25] The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe.[26] And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. [27] Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing. [28] Thomas answered, and said to him: My Lord, and my God. [29] Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. [30] Many other signs also did Jesus in the sight of his disciples, which are not written in this book.[31] But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.

Commentary

The Catena Aurea's commentaries highlight the weakness of the apostles:

CHRYS. The disciples, when they heard what Mary told them, were obliged either to disbelieve, or, if they believed, to grieve that He did not count them worthy to have the sight of Him. He did not let them however pass a whole day in such reflections, but in the midst of their longing trembling desires to see Him, presented Himself to them: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews. 

BEDE. Wherein is strewn the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood in the midst. He came in the evening, because they would be the most afraid at that time... 

CHRYS. It is wonderful that they did not think him a phantom. But Mary had provided against this, by the faith she had wrought in them. And He Himself too showed Himself so openly, and strengthened their wavering minds by His voice: And says to them, Peace be to you, i.e. Be not disturbed. Wherein too He reminds them; of what He had said before His crucifixion; My peace I give to you; and again, In Me you shall have peace. 

GREG. And because their faith wavered even with the material body before them, He showed them His hands and side: And when He had said this, He showed them His hands and His side. 

The significance of his breathing on them:

CHRYS. Having then given them confidence by His own miracles, and appealing to Him who sent Him, He uses a prayer to the Father, but of His own authority gives them power: And when He had said this, He breathed on them, and says to them, Receive you the Holy Ghost. 

AUG. That corporeal breath was not the substance of the Holy Ghost, but to show, by meet symbol, that the Holy Ghost proceeded not only from the Father, but the Son. For who would be so mad as to say, that it was one Spirit which He gave by breathing, and another which He sent after His ascension? 

GREG. But why is He first given too the disciples on earth, and afterwards sent from heaven? Because there are two commandments of love, to love God, and to love our neighbor. The spirit to love our neighbor is given on earth, the spirit to love God is given from heaven. As then love is one, and there are two commandments; so the Spirit is one, and there are two gifts of the Spirit. And the first is given by our Lord while yet upon earth, the second from heaven, because by the love of our neighbor we learn how to arrive at the love of God. 

CHRYS. Some say that by breathing He did not give them the Spirit, but made them meet to receive the Spirit. For if Daniel's senses were so overpowered by the sight of the Angel, how would they have been overwhelmed in receiving that unutterable gift, if He had not first prepared them for it! It would not be wrong however to say that they received then the gift of a certain spiritual power, not to raise the dead and do miracles, but to remit sins: Whosoever sins you remit, they are remitted to them, and whosoever sins you retain, they are retained. 

AUG. The love of the Church, which is shed abroad in our hearts by the Holy Spirit, remits the sins of those who partake of it; but retains the sins of those who do not. Where then He has said, Receive you the Holy Ghost, He instantly makes mention of the remission and retaining of sins. 

GREG. We must understand that those who first received the Holy Ghost, for innocence of life in themselves, and preaching to a few others, received it openly after the resurrection, that they might profit not a few only, but many. The disciples who were called to such works of humility, to what a height of glory are they led! Lo, not only have they salvation for themselves, but are admitted to the powers of the supreme Judgment-seat; so that, in the place of God, they retain some men's sins, and remit others. Their place in the Church, the Bishops now hold; who receive the authority to bind, when they are admitted to the ram; of government. Great the honor, but heavy the burden of the place. It is ill if one who knows not how to govern his own life, shall be judge of another's. 

On Thomas' doubts: 

ALCUIN. Didymus, double or doubtful, because he doubted in believing: Thomas, depth, because with most sure faith he penetrated into the depth of our Lord's divinity. 

GREG. It was not an accident that that particular disciple was not present. The Divine mercy ordained that a doubting disciple should, by feeling in his Master the wounds of the flesh heal in us the wounds of unbelief. The unbelief of Thomas is more profitable to our faith, than the belief of the other disciples; for, the touch by which he is brought to believe, confirming our minds in belief, beyond all question. 

CHRYS. As to believe directly, and any how, is the mark of too easy a mind, so is too much inquiring of a gross one: and this is Thomas's fault. For when the Apostle said, We have seen the Lord, he did not believe, not because he discredited them, but from an idea of the impossibility of the thing itself: The other disciples therefore said to him, We have seen the Lord. But he said to them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. Being the grossest of all, he required the evidence of the grossest sense, viz. the touch, and would not even believe his eyes: for he does not say only, Except I shall see, but adds, and put my finger into the print of the nails, and thrust my hand into His side.

AUG. He might, had He pleased, have wiped all spot and trace of wound from His glorified body; but He had reasons for retaining them. He showed them to Thomas, who would not believe except he saw and touched, and He will show them to His enemies, not to say, as He did to Thomas, Because you have seen, you have believed, but to convict them: Behold the Man whom you crucified, see the wounds which you inflicted, recognize the side which you pierced, that it was by you, and for you, that it was opened, and yet you cannot enter there. 

GREG. Our Lord gave that flesh to be touched which He had introduced through shut doors: wherein two wonderful, and, according to human reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible, and yet palpable. For that which is palpable must be corruptible, and that which is incorruptible must be impalpable. But He showed Himself incorruptible and yet palpable, to prove that His body after His resurrection was the same in nature as before, but different in glory. 

AUG. Thomas saw and touched the man, and confessed the. God whom he neither saw nor touched. By means of the one he believed the other undoubtingly: Thomas answered and said to Him, My Lord and My God. 

THEOPHYL. He who had been before unbelieving, after touching the body showed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God.

Lectio notes: John 20:11-18

At the end of the last section, the Apostles, having viewed the empty sepulchre but without understanding what it meant, departed the scene. Mary Magdalene, however, remained behind.

The text

The New Advent page provides the Greek, Latin and Knox English in a parallel text version.  You can listen to the Latin here  and the Greek here.  Here is the Latin:

11 Maria autem stabat ad monumentum foris, plorans. Dum ergo fleret, inclinavit se, et prospexit in monumentum: 12 et vidit duos angelos in albis sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Jesu. 13 Dicunt ei illi: Mulier, quid ploras? Dicit eis: Quia tulerunt Dominum meum: et nescio ubi posuerunt eum. 14 Hæc cum dixisset, conversa est retrorsum, et vidit Jesum stantem: et non sciebat quia Jesus est. 15 Dicit ei Jesus: Mulier, quid ploras? quem quæris? Illa existimans quia hortulanus esset, dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi posuisti eum, et ego eum tollam. 16 Dicit ei Jesus: Maria. Conversa illa, dicit ei: Rabboni (quod dicitur Magister). 17 Dicit ei Jesus: Noli me tangere, nondum enim ascendi ad Patrem meum: vade autem ad fratres meos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum.18 Venit Maria Magdalene annuntians discipulis: Quia vidi Dominum, et hæc dixit mihi.


Douay-Rheims:

[11] But Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down, and looked into the sepulchre, [12] And she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid. [13] They say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord; and I know not where they have laid him. [14] When she had thus said, she turned herself back, and saw Jesus standing; and she knew not that it was Jesus. [15] Jesus saith to her: Woman, why weepest thou? whom seekest thou? She, thinking it was the gardener, saith to him: Sir, if thou hast taken him hence, tell me where thou hast laid him, and I will take him away. [16] Jesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master). [17] Jesus saith to her: Do not touch me, for I am not yet ascended to my Father. But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God. [18] Mary Magdalen cometh, and telleth the disciples: I have seen the Lord, and these things he said to me.

Commentaries

From the Catena Aurea:

CHRYS. The sight of the sepulcher itself was some consolation. Nay, behold her, to console herself still more, stooping down, to see the very place where the body lay: And as she wept, she stooped down, and looked into the sepulcher.

GREG. For to have looked once is not enough for love. Love makes one desire to look over and over again.

AUG. In her too great grief she could believe neither her own eyes, nor the disciples. Or was it a divine impulse which caused her to look in?

GREG. She sought the body, and found it not; she persevered in seeking; and so it came to pass that she found. Her longings growing the stronger, the more they were disappointed, at last found and laid hold on their object. For holy longings ever gain strength by delay, did they not, they would not be longings. Mary so loved, that not content with seeing the sepulcher, she stooped down and looked in: let us see the fruit which came of this persevering love: And sees two Angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain,

CHRYS. As her understanding was not so raised as to be able to gather from the napkins the fact of the resurrection, she is given the sight of Angels in bright apparel, who soothe her sorrow

The significance of the angels:

AUG. But why did one sit at the head, the other at the feet? To signify that the glad tidings of Christ's Gospel was to be delivered from the head to the feet, from the beginning to the end. The Greek word Angel means one who delivers news.

GREG. The Angel sits at the head when the Apostles preach that in the beginning was the Word: he sits, as it were, at the feet, when it is said, The Word was made flesh. By the two Angels too we may understand the two testaments; both of which proclaim alike the incarnation, death, and resurrection of our Lord. The Old seems to sit at the head, the New at the feet.

CHRYS. The Angels who appear say nothing about the resurrection; but by degrees the subject is entered on. First of all they address her compassionately, to prevent her from being overpowered by a spectacle of such extraordinary brightness: And they say to her, Woman, why weep you? The Angels forbade tears, and announced, as it were, the joy that was at hand: Why weep you? As if to say, Weep not.

Noli me tangere:

GREG The Evangelist does not add what she did upon recognizing Him, but we know from what our Lord said to her: Jesus says to her, Touch Me not. Mary then had tried to embrace His feet, but was not allowed. Why not? The reason follows: For I am not yet ascended to My Father.

AUG. But if standing upon the earth, He is not touched, how shall He be touched sitting in heaven? And did He not before His ascension offer Himself to the touch of the disciples: Handle Me and see, for a spirit has not flesh and bones? Who can be so absurd as to suppose that He was willing that disciples should touch Him before He ascended to His Father, and unwilling that women should till after Nay, we read of women after the resurrection, and before He ascended to His Father, touching Him, one of whom was Mary Magdalene herself, according to Matthew. Either then Mary here is a type of the Gentile Church, which did not believe in Christ till after His ascension: or the meaning is that Jesus is to be believed in, i.e. spiritually touched, in no other way, but as being one with the Father. He ascends to the Father mystically, as it were, in the mind of him who has so far advanced as to acknowledge that He is equal to the Father. But how could Mary believe in Him otherwise than carnally, when she wept for Him as a man?

AUG. Touch is as it were the end of knowledge and He was unwilling that a soul intent upon Him should have its end, in thinking Him only what He seemed to be.

CHRYS. Mary wished to be as familiar with Christ now, as she was before His Passion; forgetting, in her joy, that His body was made much more holy by its resurrection. So, Touch Me not, He says, to remind her of this, and make her feel awe in talking with Him. For which reason too He no longer keeps company with His disciples, viz. that they might look upon Him with the greater awe. Again, by saying I have not yet ascended, He shows that He is hastening there. And He who was going to depart and live no more with men, ought not to be regarded with the same feeling that He was before: But go to My brethren, and say to them, I ascend to My Father, and you Father; and to My God, and your God.

Apostle to the apostles:

AUG. She then went away from. the sepulcher, i.e. from that part of the garden before the rock which had been hollowed out, and with her the other women. But these, according to Mark, were seized with trembling and amazement, and said nothing to any man: Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things to her.

GREG. So the sin of mankind is buried in the very place whence it came forth. For whereas in Paradise the woman gave the man the deadly fruit, a woman from the sepulcher announced life to men; a woman delivers the message of Him who raises us from the dead, as a woman had delivered the words of the serpent who slew us.

AUG. While she was going with the other women, according to Matthew, Jesus met them, saying, All hail. So we gather that there were two visions of Angels ; and that our Lord too was seen twice once when Mary took Him for the gardener, and again, when He met them by the way, and by this repeating His presence confirmed their faith. And so Mary Magdalene came and told the disciples, not alone, but with the other women whom Luke mentions.

BEDE. Mystically, Mary, which name signifies, mistress, enlightened, enlightener, star of the sea, stands for the Church, which is also Magdalene, i.e. towered, (Magdalene being Greek for tower) as we read in the Psalms, you have been a strong tower for me. In that she announced Christ's resurrection to the disciples, all, especially those to whom the office of preaching is committed are admonished to be zealous in setting forth to others whatever is revealed from above.

Lectio notes: John 20: 1-10

Chapter 20 of St John's Gospel is about the announcement of the Resurrection.  This part of the testimony of the Gospel is surely the most critical, for as St Paul points out, if the Resurrection is not true, our faith is in vain.  Yet the gradual unveiling of events, and the disciples' mourning, confusion and disbelief surely makes this account all the more convincing.

In this section of the chapter, the apostles are confronted with the empty tomb, but falsely conclude that the authorities have stolen away Jesus' body.

The text

The New Advent page provides the Greek, Latin and Knox English in a parallel text version.  You can listen to the Latin here  and the Greek here.  Here is the Latin:

Una autem sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum: et vidit lapidem sublatum a monumento. 2 Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Jesus, et dicit illis: Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum. 3 Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum. 4 Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum. 5 Et cum se inclinasset, vidit posita linteamina: non tamen introivit. 6 Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita, 7 et sudarium, quod fuerat super caput ejus, non cum linteaminibus positum, sed separatim involutum in unum locum. 8 Tunc ergo introivit et ille discipulus qui venerat primus ad monumentum: et vidit, et credidit: 9 nondum enim sciebant Scripturam, quia oportebat eum a mortuis resurgere. 10. Abierunt ergo iterum discipuli ad semetipsos.

The Douay-Rheims:

And on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre; and she saw the stone taken away from the sepulchre. [2] She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them: They have taken away the Lord out of the sepulchre, and we know not where they have laid him. [3] Peter therefore went out, and that other disciple, and they came to the sepulchre. [4] And they both ran together, and that other disciple did outrun Peter, and came first to the sepulchre. [5] And when he stooped down, he saw the linen cloths lying; but yet he went not in.[6] Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, [7] And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place. [8] Then that other disciple also went in, who came first to the sepulchre: and he saw, and believed. [9] For as yet they knew not the scripture, that he must rise again from the dead. [10] The disciples therefore departed again to their home.

Commentary

The Catena Aurea's commentaries highlight St Mary Magdalene's great love and fervour, and role as 'apostle to the apostles':

CHRYS. The Sabbath being now over, during which it was unlawful to be there, Mary Magdalene could rest no longer, but came very early in the morning, to seek consolation at the grave: The first day of the week comes Mary Magdalene early, when it was yet dark, to the sepulcher.

AUG. Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.

AUG. What Mark says, Very early in the morning, at the rising of the sun, does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i.e. some time before the sun is risen.

GREG. It is well said, When it was yet dark: Mary was seeking the Creator of all things in the tomb, and because she found Him not, thought He was stolen. Truly it was yet dark when she came to the sepulcher.

 And sees the stone taken away from the sepulcher.

AUG. Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fight of the guards.

CHRYS. Our Lord rose while the stone and seal were still on the sepulcher. But as it was necessary that others should be certified of this, the sepulcher is opened after the resurrection, and so the fact confirmed. This it was which roused Mary. For when she saw the stone taken away, she entered not nor looked in, but ran to the disciples with all the speed of love. But as yet she knew nothing for certain about the resurrection, but thought that His body had been carried off.

GLOSS. And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved.

CHRYS. The Evangelist does not deprive the woman of this praise, nor leaves out from shame, that they had the news first from her. As soon as they hear it, they hasten to the sepulcher.

St Gregory explains the mystical meaning of the text:

GREG. But this account of the Evangelist must not be thought to be without some mystical meaning. By John, the younger of the two, the synagogue; by Peter, the elder, the Gentile Church is represented: for as though the synagogue was before the Gentile Church as regards the worship of God, as regards time the Gentile world was before the synagogue. They ran together, because the Gentile world ran side by side with the synagogue from first to last, in respect of purity and community of life, though a purity and community of understanding they had not.

The synagogue came first to the sepulcher, but entered not: it knew the commandments of the law, and had heard the prophecies of our Lord's incarnation and death, but would not believe in Him who died. Then comes Simon Peter, and entered into the sepulcher: the Gentile Church both knew Jesus Christ as dead man, and believed in Him as living God. The napkin about our Lord's head is not found with the linen clothes, i.e. God, the Head of Christ, and the incomprehensible mysteries of the Godhead are removed from our poor knowledge; His power transcends the nature of the creature. And it is found not only apart, but also wrapped together; because of the linen wrapped together, neither beginning nor end is seen; and the height of the Divine nature had neither beginning nor end. And it is into one place: for where there is division, God is not; and they merit His grace, who do not occasion scandal by dividing themselves into sects.

But as a napkin is what is used in laboring to wipe the sweat of the brow, by the napkin here we may understand the labor of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours; inasmuch as He suffered innocently, that which we suffer justly; He submitted Himself to death voluntarily, we by necessity. But after Peter entered, John entered too; for at the end of the world even Judea shall be gathered in to the true faith.

Lectio notes: John 19: 31-42

The New Advent page has the Greek, Latin and Knox translation of Chapter 19 of St John's Gospel in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate of today's section of the chapter:

31 Judæi ergo (quoniam parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilatum ut frangerentur eorum crura, et tollerentur. 32 Venerunt ergo milites: et primi quidem fregerunt crura, et alterius, qui crucifixus est cum eo. 33 Ad Jesum autem cum venissent, ut viderunt eum jam mortuum, non fregerunt ejus crura, 34 sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. 35 Et qui vidit, testimonium perhibuit: et verum est testimonium ejus. Et ille scit quia vera dicit: ut et vos credatis. 36 Facta sunt enim hæc ut Scriptura impleretur: Os non comminuetis ex eo. 37 Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt.38 Post hæc autem rogavit Pilatum Joseph ab Arimathæa (eo quod esset discipulus Jesu, occultus autem propter metum Judæorum), ut tolleret corpus Jesu. Et permisit Pilatus. Venit ergo, et tulit corpus Jesu. 39 Venit autem et Nicodemus, qui venerat ad Jesum nocte primum, ferens mixturam myrrhæ et aloës, quasi libras centum. 40 Acceperunt ergo corpus Jesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Judæis sepelire. 41 Erat autem in loco, ubi crucifixus est, hortus: et in horto monumentum novum, in quo nondum quisquam positus erat. 42 Ibi ergo propter parasceven Judæorum, quia juxta erat monumentum, posuerunt Jesum.

Douay-Rheims

[31] Then the Jews, (because it was the parasceve,) that the bodies might not remain on the cross on the sabbath day, (for that was a great sabbath day,) besought Pilate that their legs might be broken, and that they might be taken away. [32] The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him. [33] But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. [34] But one of the soldiers with a spear opened his side, and immediately there came out blood and water. [35] And he that saw it, hath given testimony, and his testimony is true. And he knoweth that he saith true; that you also may believe.[36] For these things were done, that the scripture might be fulfilled: You shall not break a bone of him. [37] And again another scripture saith: They shall look on him whom they pierced.[38] And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore, and took the body of Jesus. [39] And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight. [40] They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.[41] Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid. [42] There, therefore, because of the parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand.

The Catena Aurea on the removal of Christ from the Cross:

CHRYS. The Jews who strained at a gnat and swallowed a camel after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain upon the cross on the Sabbath.

BEDE. Parasceue, i. e. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that Sabbath day was an high day, i. e. on account of the feast of the passover.

 Besought Pilate that their legs might be broken.

AUG. Not in order to take away the legs, but to cause death, that they might be taken down from the cross, and the feast day not be defiled by the sight of such horrid torments.

THEOPHYL. For it was commanded in the Law that the sun should not set on the punishment of anyone; or they were unwilling to appear tormentors and homicides on a feast day.

CHRYS. How forcible is truth: their own devices it is that accomplish the fulfillment of prophecy: Then came the soldiers and broke the legs of the first, and of the other which was crucified with Him.
But when they came to Jesus, and saw that He was dead already, they broke not His legs: but one of the soldiers with a spear pierced His side.

THEOPHYL. To please the Jews, they pierce Christ, thus insulting even His lifeless body. But the insult issues in a miracle: for a miracle it is that blood should flow from a dead body.

AUG. The Evangelist has expressed himself cautiously; not struck, or wounded, but opened His side: whereby was opened the gate of life, from whence the sacraments of the Church flowed, without which we cannot enter into that life which is the true life: And forthwith came thereout blood and water. That blood was shed for the remission of sins, that water tempers the cup of salvation. This it was which was prefigured when Noah was commanded to make a door in the side of the ark, by which the animals that were not to perish by the deluge entered; which animals prefigured the Church. To shadow forth this, the woman was made out of the side of the sleeping man; for this second Adam bowed His head, and slept on the cross, that out of that which came therefrom, there might be formed a wife for Him. O death, by which the dead are quickened, what can be purer than that blood, what more salutary than that wound!

CHRYS. This being the source whence the holy mysteries are derived, when you approach the awful cup, approach it as if you were about to drink out of Christ's side.

Joseph of Arimathea:

CHRYS. Joseph thinking that the hatred of the Jews would be appeased by His crucifixion, went with confidence to ask permission to take charge of His burial: And after this Joseph of Arimathea besought Pilate.

BEDE. Arimathea is the same as Ramatha, the city of Elkanah, and Samuel. It was providentially ordered that he should be rich, in order that he might have access to the governor, and just, in order that he might merit the charge of our Lord's body: That he might take the body of Jesus, because he was His disciple.

CHRYS. He was not of the twelve, but of the seventy, for none of the twelve came near. Not that their fear kept them back, for Joseph was a disciple, secretly for: fear of the Jews. But Joseph was a person of rank, and known to Pilate; so he went to him, and the favor was granted, and afterwards believed Him, not as a condemned man, but as a great and wonderful Person: He came therefore, and took the body of Jesus.

AUG. In performing this last office to our Lord, he showed a bold indifference to the Jews, though he had avoided our Lord's company when alive, for fear of incurring their hatred.

BEDE. Their ferocity being appeased for the time by their success, he sought the body of Christ. He did not come as a disciple, but simply to perform a work of mercy, which is due to the evil as well as to the good. Nicodemus joined him: And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

AUG. We must not read the words, at the first, first bringing a mixture of myrrh, but attach the first to the former clause. For Nicodemus at the first came to Jesus by night, as John relates in the former part of the Gospel. From these words then we are to infer that that was not the only time that Nicodemus went to our Lord, but simply the first time; and that he came afterwards and heard Christ's discourses, and became a disciple.

CHRYS. They bring the spices most efficacious for preserving the body from corruption, treating Him as a mere man. Yet this show great love.

BEDE. We must observe however that it was simple ointment; for they were not allowed to mix many ingredients together. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

AUG. Wherein the Evangelist intimates, that in paying the last offices of the dead, the custom of the nation is to be followed. It was the custom of the Jewish nation to embalm their dead bodies, in order that they might keep the longer.

Lectio notes: John 19: 28-31

The New Advent page has the Greek, Latin and Knox translation of Chapter 19 of St John's Gospel in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

28 Postea sciens Jesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: Sitio. 29 Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori ejus. 30 Cum ergo accepisset Jesus acetum, dixit: Consummatum est. Et inclinato capite tradidit spiritum.

Douay-Rheims:

 [28] Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst. [29] Now there was a vessel set there full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth. [30] Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.

From the Catena Aurea on the fulfillment of the prophesy:

CHRYS. They were not softened at all by what they saw, but were the more enraged, and gave Him the cup to drink, as they did to criminals, i.e. with a hyssop. 

AUG. The hyssop around which they put the sponge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed in and thought they had circumvented. For we are made clean by Christ s humility. Nor let it perplex you that they were able to reach His mouth when He was such a height above the ground: for we read in the other Evangelists, what John omits to mention, that the sponge was put upon a reed. 

THEOPHYL. Some say that the hyssop is put here for reed, its leaves being like a reed.

 When Jesus therefore had received the vinegar, He said, It is finished. 

AUG. viz. what prophecy had foretold so long before. 

BEDE. It may be asked here, why it is said, When Jesus had received the vinegar, when another Evangelists says, He would not drink. But this is easily settled. He did not receive the vinegar, to drink it, but fulfill the prophecy. 

On the death of Our Lord:

AUG. Then as there was nothing left Him to do before He died, it follows, And He bowed His head, and gave up the ghost, only dying when He had nothing more to do, like Him who had to lay down His life, and to take it up again. 

GREG. Ghost is put here for soul: for had the Evangelist meant any thing else by it, though the ghost departed, in the soul might still have remained. 

CHRYS. He did not bow His head because He gave up the ghost, but He gave up the ghost because at that moment He bowed His head. Whereby the Evangelist intimates that He was Lord of all. 

AUG. For whoever had such power to sleep when he wished, as our Lord had to die when He wished? What power must He have, for our good or evil, Who had such power dying? 

THEOPHYL. Our Lord gave up His ghost to God the Father, showing that the souls of the saints do not remain in the tomb, but go into the hand of the Father of all while sinners are reserved - for the place of punishment, i.e. hell.

Lectio notes: John 19: 23-27

The New Advent page has the Greek, Latin and Knox translation of Chapter 19 of St John's Gospel in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

23 Milites ergo cum crucifixissent eum, acceperunt vestimenta ejus (et fecerunt quatuor partes, unicuique militi partem) et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum. 24 Dixerunt ergo ad invicem: Non scindamus eam, sed sortiamur de illa cujus sit. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem hæc fecerunt. 25 Stabant autem juxta crucem Jesu mater ejus, et soror matris ejus, Maria Cleophæ, et Maria Magdalene. 26 Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ: Mulier, ecce filius tuus. 27 Deinde dicit discipulo: Ecce mater tua. Et ex illa hora accepit eam discipulus in sua.

Douay-Rheims:

[23] The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part,) and also his coat. Now the coat was without seam, woven from the top throughout. [24] They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things. [25] Now there stood by the cross of Jesus, his mother, and his mother' s sister, Mary of Cleophas, and Mary Magdalen.[26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. [27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.

The Catena Aurea's anthology of Patristic commentaries include the following, firstly on the division of Our Lord's clothes:

AUG. Why they cast lots for it, next appears: They said therefore among themselves, Let us not rend it, but cast lots for it whose it should be. It seems then that the other garments were made up of equal parts, as it was not necessary to rend them; the tunic only having to be rent in order to give each an equal share of it; to avoid which they preferred casting lots for it, and one having it all. This answered to the prophecy: That the Scripture might be fulfilled which says, They parted My raiment among them, and for My vesture they did cast lots.

CHRYS. Behold the sureness of prophecy. The Prophet foretold not only what they would part, but what they would not. They parted the raiment, but cast lots for the vesture.

AUG. Matthew in saying, They parted His garments, casting lots, means us to understand the whole division of the garments, including the tunic also for which they cast lots. Luke says the same: They parted His raiment, and cast lots. In parting His garments they came to the tunic, for which they cast lots. Mark is the only one that raises any question: They parted His garments, casting upon them what every man should take: as if they cast lots for all the garments, and not the tunic only. But it is his brevity that creates the difficulty. Casting lots upon them: as if it was, casting lots when they were parting the garments. What every man should take: i.e. who should take the tunic; as if the whole stood thus: Casting lots upon them, who should take the tunic which remained over and above the equal shares, into which the rest of the garments were divided. The fourfold division of our Lord's garment represents His Church, spread over the four quarters of the globe, and distributed equally, i.e. in concord, to all. The tunic for which they cast lots signifies the unity of all the parts, which is contained in the bond of love. And if love is the more excellent way, above knowledge, and above all other commandments, according to Colossians, Above all things have charity, the garment by which this is denoted, is well said to be woven from above. Through the whole, is added, because no one is void of it, who belongs to that whole, from which the Church Catholic is named. It is without seam again, so that it can never come unsown, and is in one piece, i.e. brings all together into one. By the lot is signified the grace of God: for God elects not with respect to person or merits, but according to His own secrets counsel.

CHRYS. According to some, The tunic without seam, woven from above throughout, is an allegory strewing that He who was crucified was not simply man, but also had Divinity from above.

THEOPHYL. The garment without seam denotes the body of Christ, which was woven from above; for the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her. This holy body of Christ then is indivisible: for though it be distributed for every one to partake of, and to sanctify the soul and body of each one individually, yet it subsists in all wholly and indivisibly. The world consisting of four elements, the garments of Christ must be understood to represent the visible creation, which the devils divide amongst themselves, as often as they deliver to death the word of God which dwells in us, and by worldly allurements bring us over to their Side.

On Our Lady:

THEOPHYL. While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore 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.

AMBROSE. Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord's Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to show Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honor his mother with such affection. Behold, He says, your son; behold your mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testament. And this His Testament John sealed a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with tile spirit of the living God: My tongue is the pen of a ready writer. Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled and With pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; end perhaps knowing that her Son's death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift.

 But Jesus did not need any help for saving the v world, as you read in the Psalm, I have been even as a man with no help, free among the dead. He received indeed the affection of a parent, but He did not seek another's help. Imitate her, you holy matrons, who, as towards here only most beloved Son, has set you an example of such virtue: for you have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.

JEROME. The Mary which in Mark and Matthew is called the mother of James and Joses was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.

CHRYS. Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.

CHRYS. Though there were other women by, He makes no mention of any of them, but only of His mother, to show us that v, e should specially honor our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honor them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He says to His mother, Woman, behold your son!