This is the disciple who testifies of these things, and wrote these things: and we know that his testimony is true.
All Commentaries on John 21:24 Go To John 21
Cornelius a Lapide
AD 1637
This is that disciple, &c, viz. John , who for the sake of modesty speaks of himself in the third person. As though he said, "This is not the testimony of myself alone, but I, and all who have been conversant with Christ, all who have been their hearers and disciples, know that this disciple testifies and writes the truth. For at that time there were but few survivors of those who had conversed with Christ, but many survived who had beard the same things from them. For John wrote this Gospel against Cerinthus, Meander, Ebion, and other rising heretics, who denied that Christ was God, and therefore detracted from His preaching and Gospel, as though it were false and feigned.
There are also many other things, &c. After the words the world itself, the Syriac version adds, as I think. First, S. Augustine, Bede, S. Thomas, and others explain the words, the world itself could not contain the books, not of local space, but of the capacity of readers. As it were, "The whole world could not receive, i.e. could not understand, could not penetrate the mysteries of the doctrine and life of Christ, because they are too profound and Divine." But in this sense who is able to contain, in the sense of thoroughly penetrating, one single sentence of Christ concerning the mysteries of the Holy Trinity, the Incarnation, the Eucharist, &c.?
S. Jerome and others interpret capere by to receive by faith, to believe this. As it were, "If so many, and such unheard-of, and stupendous miracles of Christ were related, worldly men could not bear them, but would think either that the eyes of men were deluded by magic arts, or else that all were dreams and fables, and that so many and such great things could not be done by any one." Therefore the Evangelists say but little concerning the greatest miracles. But to this is opposed that the unbelieving would believe not one single miracle of Christ, whilst the faithful would have believed them all. Observe, moreover, the Evangelist says books, not miracles.
3. And giving the true meaning, the words are an hyperbole. As though it were said, If every one of the words and deeds of Christ were written down, so many and so great things would have to be written, that the world would be filled with books—so many books would require to be written, that they would be, so to say, innumerable. Thus it is commonly said, In such a library there are books innumerable, that is very many. Such is the expression in chap. xii19 , "The whole world is gone after Him," meaning, very many follow Jesus. So Cyril, Chrysostom, Bede, Theophylact, Jansen, Toletus, and others. From hence it is plain that the Evangelists have omitted very many of the words and deeds of Christ, and recorded comparatively few, that from them we might acknowledge Christ to be both God and Prayer of Manasseh , and might, as the proverb goes, estimate the power of a lion by his claw.
You may say, This hyperbole seems extravagant, for the whole world could contain innumerable myriads of books. I reply, it is not too bold an hyperbole, yea, it is too feeble if we take into account the greatness, the excellence, and the majesty of the things to be written. For observe that there were in Christ two natures, the Divine and the human—therefore His actions had a twofold, yea a threefold, character. First, in that they were Divine, He knew all things, and comprehended all things, He loved the Father with an infinite love, He breathed the Holy Spirit, and so on. Which things, were they to be written about in accordance with their worthiness, infinite books must be written, which the world could not contain. For however many might be written by men, they could not adequately set forth, much less exhaust, one single Divine, and therefore altogether infinite, action of Christ. So Christ by one word and conception of His mind, knows all things, comprehends them, saith and speaks them. Moreover, one such word of His is so fruitful and sublime that all angels and men could not adequately and fully express it in an infinite number of words and books. Indeed, one of the Seraphim knows more, says and does more, in a single act than the infirm angels and men in many acts. Much more is this so with Christ, who far surpasses all the Seraphim. This second sort of Christ"s actions were human Acts , such as to speak, to eat, to walk. If these be regarded merely as human Acts , they might be written in a few books. But if they be regarded as they were done by Christ, and directed by the interior spirit of prudence, charity, and the other virtues, they could not be worthily described by any human pen, because no one could by writing adequately express the spirit and virtues of Christ. For Christ did all His works with all their accompaniments so perfectly, so angelically, that no authors could perfectly set them forth before the eyes of men. For each several action of Christ contained in itself so many virtues, excellences, and perfections, that it could not be equalled by any number of our actions.
The third kind of the actions of Christ were mixed, i.e, partly human, and partly Divine. These therefore are called by S. Dionysius theandric, i.e, Divinely-human actions. Such are to preach the Gospel, to raise the dead, to institute the Eucharist and the other Sacraments, things which Christ did as Prayer of Manasseh , but in which He was directed by the Deity, hypostatically united to Himself. Far less then can these actions, regarded as to their worthiness, be adequately unfolded and set forth by all the writers who are, have been, or ever will be. For they are actions directly emanating from God, and therefore containing in themselves a Divine power and excellency, which far surpass the genius and ability of all authors to write them, according to the words in Job (xi7), "Canst thou comprehend the footsteps of God, and find out the Almighty to perfection? He is higher than heaven, what wilt thou do? Deeper than hell, whence wilt thou know? The measure is longer than the earth, broader than the sea."
Lastly, the truth of this hyperbole is made plain by the event and experience. For we see every year so many discourses, lectures, sermons, concerning the life and deeds of Christ, so many books written, so many commentaries, that to enumerate them would be impossible. And Song of Solomon , if the world were to endure for ever, the same thing would go on from year to year. If all were to be gathered in one (at last), the world could not contain them. Wherefore S. Leontius (Serm. de. Nativ9) saith, "The greatness of the Divine working exceeds the capacity of human speech. Never therefore will subjects of thanksgiving fail, because the abundance of them that praise will never cease."
Tropologically: From hence learn of Christ to fulfil thy years with virtues. Be continually occupied in the doing of many great and heroic works of virtue. Go from virtue to virtue until thou shalt see the God of gods in Sion. As Zeuxis the illustrious painter said, "I paint for eternity," so say thou, "I live for eternity." Say to thyself, I am painting the picture of a holy life. I am painting a portrait which I may show to God and the angels in heaven, to be for ever before their eyes, that the blessed ones may admire it, and praise it through all eternity. Imitate Christ therefore, and follow His life and faith. That faith is the true and ancient faith which Christ delivered to Peter, Peter to his successors the Supreme Pontiffs and the Roman Church, to be as it were a deposit to be kept inviolable. Flee therefore from every novelty in the faith, which the innovators fashion of themselves, and thrust upon thee. For a new faith is faithless, deceitful, and a lie. It is not faith, but perfidy.
S. Paul, writing to the Romans , bestows upon them this commendation ( Romans 1:8.), "Your faith is announced in all the world." S. Irenus, who was the disciple of S. Polycarp, and through him of S. John , calls the Roman Church (Lib3 , caps3 , 4) the rich repository of ecclesiastical traditions, because, as he says, "The Apostles most fully deposited in her all things which appertain to the Truth, that whosoever will may take from her the water (potum) of life." S. Cyprian ( Ephesians 45) calls her the mother (matricem) of the churches. For to this Church, that Isaiah , those who are faithful everywhere, saith Irenus, "it is necessary that every Church should agree, on account of its more powerful principality, in which Church that tradition which is from the Apostles has been preserved by those who are in every place." Tertullian (lib. de prscrip. heret. c36) says, "Thou hast Rome, from whence we too have authority0 happy Church, into which the Apostles with their blood poured all their doctrine, where Peter was made like unto the Passion of the Lord, where Paul was crowned after the manner of John the Baptist, where the apostle John was immersed in boiling oil and felt no hurt." Again, S. Jerome saith (Pref. in l2 , Com. in Ep. ad Galat.), "Do you wish to know, 0 Paula and Eustochium, how the Apostle delineated every province by its own characteristics? Even until this very day the vestiges remain both of their virtues and their faults. The faith of the Roman Christians is commended. Where indeed are the churches still frequented with so much zeal as at Rome? Where is there such flocking to the tombs of the martyrs? Where do the Amens so resound like peals of heavenly thunder, whilst the deserted idol temples shake to their foundations? All this is not because the Romans have any different faith from that of all the churches of Christ, but because their devotion and their childlike faith is greater."
Learn therefore the Gospel and the faith of Christ from the Roman Church: and show it forth in your life and conduct. And daily make much progress therein, so shalt thou follow Christ, and be with Him in heavenly glory. The work which here thou workest in a moment shall abide for ever, and give thee gladness. The work which here thou workest not, thou shalt lose everlastingly, so that never more shalt thou be able to compass it. This will God Himself require of thee in the last and fateful day of the universe, when with all His angels the judge shall sit upon His throne, to take account of the quick and the dead, and to try thee as to thy Christian life and profession, that if thou hast followed the right path He may award thee heaven, but if not, consign thee to hell. It is here thou castest the die for eternity. Take heed that thou castest aright. For the throw once cast may never be recalled.
Believe, Study, Live, Paint, for Eternity.
0 how long, 0 how deep, 0 how infinite, 0 how blessed, or else how miserable, is that Mistress of everlasting ages, that endless, that ever-enduring eternity. "0 frail man! how little is all thou doest for the hope of eternity."—Eusebius Emissenus.
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