The Great Commentary of Cornelius a Lapide: S. John
As 1 said to the Jews . This, says Chrysostom, He adds to show that it is nothing new or fresh, but foreseen and predicted long before, and decreed by the Father. Moreover, it was to reveal to them that they should suffer persecution and death at the hands of the Jews as He was ill-used and slain. Thirdly, to indicate that they, like the Jews, were to suffer many tribulations and, at length, death, though for a different reason and a different end. For the Jews, cut off by reason of their crimes, went into hell, but the Apostles, slain for the sake of the Gospel, took flight to heaven.
And I say to you now — both in order to protect and arm you against all the tribulations that threaten you, and also that you may know at this time that you cannot yet follow Me, but that you shall follow Me when perfected in strength and merits, and following Me dying in your own death, you shall earn by faith in Me the laurel of Martyrdom in the kingdom of Heaven. Hence Christ, clearly explaining to Peter, says at ver. 36 ; Thou canst not follow Me now , but thou shalt hereafter.
Ver. 34. — A new commandment I give to you ; that you love one another. Why new ? Various reasons are given. S. Augustine says, because the faithful by love put off the old man and put on the new. “ New,” says Jansenius, “that is renewed by Christ, having grown out of date in the minds of men.” Maldonatus says that “ new ” means excellent, surpassing. As in Rev. vii., the virgins are said to sing “ a new song,” that is a remarkable one.
But I say that the command of love is called new, because it is the chief characteristic of the New Testament, and specially commended by the words and example of Christ ; just as, on the other hand, the command of fear was the old command and the chief one among the Jews. The new law is that of love, as the old was of fear.
Secondly, because Christ here taught us this precept of love more explicitly, and more forcibly than it had been taught before ; and for this cause He sent forth the Holy Spirit at Pentecost, that we might fulfil this new commandment of love with a new spirit of love.
Thirdly, and more appropriately to the actual circumstances, new in respect of the new object and cause of love. For when Christ the Head of the Church was incarnate, there was brought about a peculiar community and union among the members of the Church, both among themselves and with Christ their Head, now made of like nature with themselves. A union both through the human nature assumed , and by the grace whose influence He, as Head, brought to bear upon us as members, and chiefly by that Sacrament of the Eucharist here instituted by Him. And this union is the foundation of that especial and more intimate love between Christ and Christians , and of that greater obligation to love one another. For by this union we are closely bound not only to the humanity of Christ, but also to His Godhead and to the Blessed Trinity, and by and through it to one another.
This sense is implied by Christ when He adds : that you love one another , as I have loved you — because I have loved you in a new and especial manner, taking upon Me your flesh and giving it to you by means of the Eucharist which I have just instituted as the food of your soul, that in this Sacrament I might unite you all to Me, and to one another in Me ; for this cause I likewise demand of you, O Christians, that you love one another with a new and peculiar love, not merely as man loves man, because of their common nature, but as a Christian ought to love one who is united to himself in Christ, a fellow-member of the same Church of Christ, and participator of the same Eucharist. For Toletus rightly observes that this command is given not to all men, but only to Christians.
As I have loved you, that ye love one another ; that as I, when I was in the form of God, for love of you took the form of a slave to teach you, save you, and make you blessed, so you too descend to any humiliation or hardship whatsoever in order to help one another. This is what John says in his first Epistle, iii. 16 — “ In this have we known the love of God, that He laid down His life for us ; and we ought to lay down our lives for the brethren.”
The words, “ as I have loved you, ” are but taken as relating to those which follow — “ that ye love one another.” Toletus, and others, place a colon before the former. The former part of the verse gives the substance of the precept, the latter signifies the mode of its proper execution. Moreover, this latter part supplies a sharp incentive to this mutual love, as if to say : The love of Christ to you, O Christians , should stir you up to love one another. For those whom Christ so loved you also, His followers, must love. And again Christ in His love asks that you love one another.
Ver. 35. — In this shall all men know that ye are My disciples , if ye have love towards one another. My school is the discipline of love. If, then, you desire to follow Me as your Teacher, to be My disciples , and to be recognised as such by all men, love one another. This privilege is granted, therefore, only to charity. For it is not miracles that constitute us disciples of Christ, nor intellect, nor eloquence, nor strength, nor anything else but only love, says S. Chrysostom. For He is the Master, Leader, Prince, and Chief of love. Hence Paul says, Rom. xiii. 8, “ He that loveth his neighbour hath fulfilled the law.” Such were the early Christians of whom Luke, Acts iv. 32, says, “And the multitude of them that believed had one heart and one soul, and had all things in common.”
Simon Peter says to Him ; Lord , whither goest Thou ? Peter, says Chrysostom, asked this not for information, but that he might follow Christ, whom he loved supremely. But Cyril says that he was presuming too far ; for he thought that he could follow Christ through all, and he could not yet. Wherefore Christ repressed him, adding, “ Thou canst not follow Me now, but thou shalt hereafter.” At Rome, before the gate of S. Sebastian, there is a spot where stands a chapel, and there Christ appeared to S. Peter, who, at the entreaty of the Christians, was fleeing from the Mamertine Prison. And when Peter then asked Him, Lord whither goest Thou ? He answered, “ I go to Rome , to be once more crucified.” So S. Peter, understanding that Christ was speaking of him, went back to his prison at Rome, and was soon after crucified by Nero. And for this reason that chapel is called to this day the “ Domine quo vadis?”
Jesus saith to Him : Whither I go thou canst not follow Me now . Because thou hast not yet received the Holy Ghost, by whose strength thou mayest overcome death, says Cyril. For Christ must needs go first and conquer death. Thou hast not now that constancy of soul and strength to die for Me ; but the Holy Ghost will come upon thee, and then shalt thou be able. Moreover, Christ had destined Peter to be Head of the apostles, Prince and Ruler of the Church after Himself, and Founder of the Roman Pontificate.
But thou shalt follow Me hereafter , on the cross, and, by the cross, to heaven. The love and zeal of Peter at this time merited for him the privilege of being the first to follow Christ on the cross.
Ver. 37. — Peter says to Him , Why can I not follow Thee now? I will lay down my life for Thee. Peter says this with his wonted fervour and zeal, but a zeal not according to knowledge. For, suspecting that Christ was going to death, as He had foretold, he offers himself as a comrade to share all dangers with Him. I am ready with Thee to take every chance of danger ; I offer myself to Thee as a companion for all that may befall; with Thee and for Thee I will gladly welcome death. The affectionate feeling of Peter for Christ, though without effect, is worthy of praise ; he had not yet received the wings of love from the Holy Ghost to fly to so lofty a cross.
Ver. 38. — Jesus answered him : Layest thou thy life down for Me? Verily I say unto thee , The cock shall not crow before thou deny Me thrice. Christ humbles Peter, who trusts too much in himself, and suffers him to fall, that he may learn to confide not in his own strength but in the grace of Christ. Wherefore Christ repeatedly made this prediction to Peter. Hear S. Chrysostom (Horn. 72), “ Thou shalt know by experience that thy love is nothing without Divine grace. And hence it appears that Jesus permitted this fall for his benefit.”