2. Why did He remind us of the reclining that took place at that time? Not simply and not without reason, but to show what boldness Peter had after his abdication. Previously he did not dare to ask, but entrusted it to another, and now he is even entrusted with the care of the brethren. Now he not only does not entrust to another what concerns him, but he himself asks the Teacher for another: John is silent, but he speaks. Here the Evangelist also shows love for him (Peter). Indeed, Peter loved John very much; this is evident from subsequent events, and in general in the whole Gospel and in Acts their mutual love is revealed. And so, since Christ had foretold Peter's greatness, entrusted him with the world, foretold martyrdom, and testified that his love was greater than the love of others, Peter, desiring to have him as his companion, said: "Lord! Will he not follow the same path as us? As before, not daring to ask himself, he entrusted this to John, so now, repaying him in the same way and thinking that he would like to ask about himself, but does not dare, he himself takes it upon himself to ask about him. What about Christ? "If I want him to remain until I come, what is it to you? thou shalt follow me." (v. 22) Since Peter spoke with the utmost solicitude and not wishing to be separated from John, Christ, showing that however much he loved him, his love would not be equal to the love of Christ himself, said: "If I will that he should remain, what is it to you?" Peter was always ardent and quick to such questions, and therefore Christ with these words again curbs his ardor and teaches him not to be excessively curious. "And this word went out among the brethren," that is, among the disciples, "that disciple should not die. But Jesus did not tell him that he would not die, but, If I want him to remain until I come, what have you to do?" (v. 23)? Do not think, he says, that I will arrange your fate in the same way. And he did this because now their mutual love was untimely. Since they had to take care of the universe, they should no longer be together with each other: this would be very harmful to the universe. That is why Christ says to Peter: "You have been entrusted with a task; Take care of it, do it, endure it, and strive for it. What if I want John to be here? Look after your business and take care of it.

Note here also the modesty of the evangelist. Having spoken about the opinion of the disciples, he corrects it, since they did not understand what Christ said. But "Jesus did not say," he says, "that he would not die, but, if I would that he should remain" (John 21:23). "This disciple also beareth witness of these things, and wrote these things; and we know that his testimony is true." (v. 24). Why does he alone speak in this way, while no one else does it, and at another time testifies to himself, while this is unpleasant to the hearers? What is the reason for this? It is said that he began to write (the Gospel) after all others, being moved and stirred up by God. Therefore, he constantly points to His love for himself, hinting at the reason why he decided to write. For this reason he often mentions (that his testimony is true), thereby giving credibility to his word and showing that he approached it by an impulse from above: "And we know," he says, "that his testimony is true," of which he narrates. If many are not convinced by this, then they can be convinced by the following. From what? From what is said next. "Many other things did Jesus do; but, if I were to write about this in detail, then, I think, the world itself would not be able to contain the books written. Amen" (v. 25). From this it can be seen that I wrote without partiality. If, in the presence of such a multitude, I did not even say as much as the others, but, omitting the greater part of them, exposed the wiles of the Jews, and told how they threw stones at Him, how they hated Him, insulted and reviled Him, how they even called Him a demoniac and a deceiver, it is evident that I wrote without flattery. Whoever flatters usually acts just the opposite, conceals all that is shameful, and expounds brilliant deeds. And that is why, having written with perfect certainty what he has written, he does not refuse to exhibit his own testimony, calling for the examination and investigation of each event separately. For we also have the habit, when we consider something to be undoubtedly true, not to renounce our own testimony about it. If we do this, how much more so is he, who wrote under the inspiration of the Spirit. Thus the other apostles said, preaching: "We are witnesses" of what we preach, and "And the Spirit, which God has given to them that obey him" (Acts 5:32). But if he said that so many signs were performed, do not be surprised, but think of the ineffable power of the Creator and accept with faith what is said. As it is easy for us to speak, so, or much easier, for Him to do what pleases Him. It was enough for him to desire and everything came true.

3. Let us listen carefully to what has been said, and let us not cease to read and explain. From frequent reading we will receive much benefit; through this we will be able to purify our life and destroy thorns within ourselves. Such are the sins and cares of life, fruitless and painful. As thorns, from whatever side they touch him, wound the one who touches him, so the affairs of life, from whatever side you approach them, always bring sorrow to him who binds himself with them and cares for them. But spiritual matters are not like that; on the contrary, they are like a precious stone, which, no matter how you turn it, delights the eye everywhere. For example, has anyone done almsgiving? He is not only nourished by the hope of the future, but also enjoys the blessings of this world: he fears nothing, and does everything with great boldness. Has anyone overcome the evil division? Even before the coming of the kingdom, he already receives fruit here, hearing praise and approval from everyone, and first of all from his own conscience. And so is every good deed, while evil deeds, even before hell, already torment the conscience here. If you sin, then, if you think about the future, you are struck with fear and trembling, although no one punishes you; If you think about the present, you have many enemies and live in suspicion, and you cannot even look directly at those who have offended you, or rather, at those who have not offended you. From sin we receive not so much pleasure as sorrow: here our conscience cries out, and strangers condemn, and God is angry, and hell threatens to swallow us up, and thoughts cannot calm down.

Sin is heavy, truly heavy and unbearable, heavier than any lead. Whoever is aware of it behind himself cannot look straight at all, even if he is very insensitive. Thus Ahab, although he was extremely wicked, yet, sensing sin, walked with his head bowed, and was grieved and grieved. For this reason he put sackcloth on himself, and shed fountains of tears. If we do this, if we weep like Ahaab, and lay aside our sins like Zacchaeus, then we too will receive forgiveness. As with tumors and ulcers, no matter how many medicines one applies to them, without first stopping the matter that flows in and aggravates the wound, everything is in vain, because the source of evil is not stopped, so it is with us: if we do not restrain our hands from covetousness and do not break through this unclean stream, then, even if we begin to give alms, everything will be in vain. What alms heal, it will flood, spoil, and make covetousness worse. Let us stop rapacity at first, and then we will begin to give alms. If we ourselves strive into the abyss, then where will we have the opportunity to stop? When a falling person is pulled upwards by one person (which is what alms does) and the other drags him down, nothing more will come of such a struggle than that person will be torn apart. Therefore, in order that we may not suffer this, and that alms may not leave us and forsake us while covetousness draws us to the valley, let us ease ourselves and soar to grief. Then, having been freed from evil deeds and made perfect through the exercise of good works, we will be vouchsafed eternal blessings, through the grace and love of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit, glory, dominion, honor, now and ever, and unto the ages of ages. Amen.