John 21:18

Verily, verily, I say unto thee, when thou wast young, &c., whither thou wouldst not, i.e., by thy natural will of sense, or feeling. For by the rational will Peter desired this above all things. S. Chrysostom says, Christ predicts his martyrdom, showing him in what way and how much he ought to love Christ and His sheep, even unto His cross.

When thou wast young : by this is shown, says S. Chrysostom, that Peter was neither a young, nor an old, but a perfect man. For such a one it behoved the Pontiff and prince of the Apostles to be, that his age might win him authority, and yet be apt and strong for apostolic labours.

The meaning is, When thou wast young, and hadst bodily strength, thou wast free, and didst rise from thy couch, and clothedst thyself, and walkedst at thine own pleasure whither thou wouldest; but when thou shalt be old, at the time when men seek rest and ease, thou shalt by no means rest, but shalt have harder labours. For they shall bind thee, and bring thee to the cross, where thou shalt stretch forth thy hands, i.e., shalt be crucified.

Less correctly, therefore, Lyra explains shall gird thee to mean, 'Another shall bind thee with cords, not nail thee, to the cross. For the words, shall gird, refer not to the cross, but, as the Arabic and Syriac translate, to the loins of Peter, and to his hands and feet. Another, i.e. a lictor or a hangman, shall bind thy loins and thine arms, and carry thee as a criminal to the cross. Besides, S. Peter was not fastened to the cross with cords but with nails, as S. Chrysostom says expressly (Hom. in Princ. Apost.), "Rejoice, 0 Peter, who hast enjoyed the wood of the cross, and who wouldst not be crucified upright after the example of thy Master, but with thy head downwards, as it were ready for thy journey from earth to heaven. 0 blessed nails, which passed through those most holy limbs."

Admirably says S. Augustine, "That denier and lover, puffed up by presumption, cast down by denial, purified by tears, approved by confession, crowned by enduring, found such an end, that he died for perfect love of Christ's name, with Whom in his perverse precipitance he had promised to die. Made strong by His resurrection, he does what in his weakness he had rashly promised. And now he fears not the destruction of this life, because the Lord having arisen, had shown him the pattern of another life." Ver. 19. This He spake, signifying, &c. Peter therefore by his death upon the cross glorified God, and so his death was not shameful, as Nero and the Romans thought, but was for the honour and glory both of God and Peter. The first reason was because Peter was crucified for the truth of the Faith. And this was glorious.

2. He glorified God, because for God and His Son Jesus Christ, whom he preached, he suffered crucifixion. But what is more glorious than to die for God?

3. Because in the death of the cross he was like Christ, so that as he was like Him in his life and pontificate, he might also be like Him in his cross and death. As S. Chrysostom observes, Christ does not say, thou shalt die, but thou shalt glorify, because to suffer for Christ is honour and glory. Hence the martyrdom of the cross is more honourable than other kinds of martyrdom, for which reason it was desired by many who were crucified. S. Maximus (Serm. 1, de Natal. Apost.) says, "Such was Peter, who when as a disciple of Christ he was brought to the cross, asked that he might be crucified upside down. He feared not the suffering, but he shrunk from equality with the Lord's cross, manifesting unto all men the power of his marvellous humility, and preserving amidst his torments the discipline of the mystery (of the cross)."

4. Because Peter, dying upon the cross for Christ, has from Him obtained great glory, as well in heaven as upon earth where he glorified God, who was, as it were, the origin and author of his glory. Hence the faithful throughout the world, even kings and princes, flock to Rome, that they may visit and venerate the place of Peter's crucifixion and burial, and his basilica in the Vatican, which is the wonder of the world. As S. Augustine says (Serm. 28, de Sanct.), "Now at the memory of the Fisherman the emperor bends his knees; there sparkle the gems of his diadem, where shine the benefits of the Fisherman." And S. Chrysostom says, "Even kings and governors, leaving all things, run to the sepulchres of the Fisherman and the Tent-maker. And at Constantinople our princes deem it a great favour if their bodies may be buried, not near the Apostles, but outside the porches (of their churches). And kings become the doorkeepers of fishermen.

Morally, learn from hence to glory with SS. Peter and Paul in the cross of our Lord Jesus Christ, and to congratulate thyself when Christ makes thee a partaker of it, and sends thee some little portion of His cross, whether by sickness, or persecution, or reproach, or by any other affliction. For by no other thing is God more glorified than by martyrdom and the cross, if they be borne patiently and joyfully. The cross therefore is the honour and glory of Christ and Christians, not their shame and disgrace.

And when He had thus said, &c. Observe, with Cyril, Chrysostom, Maldonatus, and others, that Christ here by His action signified to Peter the same thing which He had spoken in word. He therefore rising, and going from the place to the dinner, invites Peter to follow Him, going before him on foot, and to signify that he was to follow Him as his lawfully appointed Vicar, in those things which He had already said to him, namely, in the pastoral care of His sheep, and the punishment of the cross. Therefore He saith to him, Follow Me, (1.) As in going, so also by succeeding Me in the government of the Church. Be thou therefore My successor as the Pastor and Ruler of My whole Church.

2. Follow Me, that as I have gone before thee to the cross, so do thou follow Me to the same. And let not the cross seem to thee too hard to undergo for Me, for I first endured it for thee. For thee and for the rest of the faithful I went before to it, and smoothed the way. For it behoves thee to follow Me, as well in thy life and pastoral office, as in death and the cross, that thou shouldest lay down thy life for the sheep, and be a guide to the rest of the faithful to the cross and martyrdom. Whence the Gloss says, "if the Shepherd has been sacrificed as a sheep, let not those who from sheep have become shepherds fear to be sacrificed." Hence when Peter was shut up in the Mamertine prison at Rome, the Christians were persuading him, and by their entreaties almost compelling him, to flee. To please them he did so. But outside the gate, which is now called the gate of S. Sebastian, Christ met him. Peter asked Him, Lord, whither goest Thou? The Lord answered him, I am going to Rome to be crucified a second time. Peter understood that Christ willed to be crucified, not in His own person, but in the person of Peter, His Vicar. Therefore he immediately returned to prison, and shortly afterwards underwent the death of the cross. The place where Christ thus met and conversed with Peter is still to be seen just outside Rome. It is adorned with a chapel, and is religiously visited, and is commonly known as Domine, quo vadis?

3. Follow Me, in the pastoral care, that thou mayest feed the faithful both by word and example, and especially by super-abounding charity.

Listen to Theophylact: in that He saith, Follow Me, He made him the Prelate of all the faithful. Lastly, He manifested His affection towards him. For we wish those who are more strictly bound to us to follow us.

Admirably saith S. Irenæus, "To follow the Saviour is to partake of salvation: to follow, the light is to partake of light, now they who are in the light do not themselves illuminate the light, but are enlightened by it."

Vers. 20, 21. Peter, turning, saw that disciple, &c. Peter, in obedience to Christ, was beginning to follow Him, presently John also, and the rest of his companions followed. Peter then, being anxious about John and his companions, turned and looked back. Seeing them following, he omitted mention of the rest, and asked Christ what was to become of John, whether, namely, John was to follow Christ in the same way as himself, and to die upon a cross. Peter asked this, both because he loved John above the rest, and also because he knew that Christ loved him above the rest, and that he had reclined upon His breast at supper. He wondered that Christ should pass over this very dearly beloved John; and so he calls him to His remembrance. As though he said, "What will be the fate of Thy well-beloved John? Surely, as Thou didst prefer him to me at the supper, Thou mightest now rightly prefer him in the pastoral office, and subject me to him as a pastor. But since it has seemed good to Thee to do otherwise, at least I would desire to know what is to he the history of his life and death." Finally, the question was asked, because Peter here pays back, as it were, to John, the question which John at his instigation had asked at the last supper, when he asked Jesus who should betray Him? Peter asked Jesus concerning John, thinking that John desired to know what was to be his future lot, and yet did not dare to ask Christ. Listen to S. Chrysostom. "Because the Lord had foretold him great things, and had committed, the whole world to him, and prophesied his martyrdom, and testified larger love, desiring also to receive John as his partner, he said, But this man, what (of him)? For Peter dearly loved John, and thinking that he wished to ask a question concerning himself, but did not dare, he undertook to ask for him."

From hence let prelates learn not to follow their own affections, not indulge their love, but to follow reason in all things, and to appoint such pastors only as they deem most meet for the pastoral office. Even so here Christ did not appoint John, although he was His most dearly beloved kinsman, to be His Vicar, and successor, and the Pontiff of the Church, but Peter.