ACC ~ John 21 v15 - 19

OVERVIEW:

Jesus deals gently with Peter in not bringing up his denial, nor does he reproach him directly for what had taken place (CHRYSOSTOM). Peter’s threefold denial is answered by a threefold confession (JEROME) as he effaced his former sin and received a threefold restoration (AMBROSE). Peter is restored by the good Shepherd and then called, along with those ministers who follow in his steps, to feed his lambs (AUGUSTINE), which are the young Christians who later mature into the sheep Peter is also called to tend (THEODORE). This is how we show the love Christ was asking for from Peter, by serving our neighbor (CHRYSOSTOM)—what a true shepherd would do—out of love for God and the sheep (APHRAHAT). When the prince of pastors commissions Peter to be a pastor, he also cautions him and all pastors to remember that those sheep are his, not theirs (AUGUSTINE), and to remember their own fall so that they are merciful to their flocks (ROMANUS).

Jesus asks a shaken (JEROME) and more cautious Peter (BEDE) a second and a third time if he loves him and then charges him and all the disciples and ministers with a threefold command to feed the sheep (THEODORE). To feed Christ’s sheep is to feed the faith of those who believe in him by exercising proper pastoral care (BEDE). Peter’s threefold confession in response to his threefold denial mirrors the triple name of the confession of the Trinity in baptism, which is administered by the shepherds to those of their flock who would be sanctified and strengthened (CYRIL). Our Lord’s questioning and Peter’s confession of love ends in the call for a selfless love that focuses on God and the neighbor rather than oneself (AUGUSTINE). Peter was being called on to love the sheep even to the point of giving up his own life, even as his Lord had done (AUGUSTINE). We who are shepherds cannot but serve in the same way where we are called to do so (GREGORY THE GREAT).

Peter desires to suffer for Jesus, which he did not do when he was younger but will be privileged to do in his older age (CHRYSOSTOM, THEODORE). Peter will arrive at his death, which is the ultimate crown of victory of pastors and their shepherds (EPHREM), having washed away his denial with his tears (AUGUSTINE). Jesus’ prophecy concerning Peter is fulfilled when he is fastened to his own cross upside down by Nero in Rome at the same time as Paul (EUSEBIUS). Peter had earlier promised that he would die for the Lord—a promise that he could not keep during our Lord’s passion but did ultimately keep when he delivered up himself to martyrdom on behalf of his deliverer (AUGUSTINE). Earlier, Jesus had summoned his disciples to follow him for training; now he summons them to follow him without fear for the real mission (AUGUSTINE). Peter responds to this call, becoming the teacher not only of Jerusalem but of the whole world (CHRYSOSTOM).

21:15 | Do You Love Me? Feed My Sheep

JESUS DOES NOT BRING UP THE DENIAL

CHRYSOSTOM: Why, having passed by the others, does he speak with Peter on these matters? He does so because he was the chosen one of the apostles, the mouthpiece of the disciples and the leader of the band. This is why Paul went up, at one time, to inquire of him rather than of the others. And at the same time he does this to show him that he must now be joyful since the denial was put behind him. And so, Jesus entrusts to him primacy over his brothers. He does not bring up the denial, nor does he reproach him for what had taken place. Rather, he says, If you love me, preside over your brothers, and now show them the warmth of love that you have always shown and in which you rejoiced. And the life that you said you would lay down for me, now give for my sheep. HOMILIES ON THE GOSPEL OF JOHN 88.1. [1]

[1] NPNF 1 14:331**.

THREEFOLD CONFESSION OF PETER’S LOVE

AMBROSE: It is Peter, chosen by the Lord himself to feed his flock, who merits three times to hear the words “Feed my little lambs; feed my lambs; feed my sheep.” And so, by feeding well the flock of Christ with the food of faith, he effaced the sin of his former fall. For this reason he is admonished three times to feed the flock. He is asked three times whether he loves the Lord in order that he may confess him three times whom he had denied three times before his crucifixion. [1] ON THE CHRISTIAN FAITH 5, PROLOGUE 2. [2]

[1] Mt 26:69-75.

[2] NPNF 2 10:284**. See also Jerome Letter 42.2 (NPNF 2 6:57).

CHRIST’S QUESTION TO PETER

AUGUSTINE: Christ rose again in the flesh, and Peter rose in the spirit because, when Christ died in his passion, Peter died by his denial. Christ the Lord was raised from the dead, and out of his love he raised Peter. He questioned him about the love he was confessing and entrusted him with his sheep. After all, what benefit could Peter confer on Christ by the mere fact of his loving Christ? If Christ loves you, it is to your advantage, not Christ’s. And if you love Christ, it is to your advantage, not Christ’s. And yet Christ the Lord wanted to indicate how people ought to show that they love Christ. And he made it plain enough by entrusting him with his sheep. “Do you love me?” “I do.” “Feed my sheep.” All this once, all this a second time, all this a third time. Peter made no other reply than that he loved him. The Lord asked no other question but whether he loved him. When Peter answered, our Lord did nothing else but entrust his sheep to him. SERMON 229N.1. [1]

[1] WSA 3 6:320*.

LOVE FOR YOUR NEIGHBOR

CHRYSOSTOM: There are indeed many other things that are able to give us boldness toward God and to show us bright and approved, but that which most of all brings good will from on high is tender care for our neighbor—which is what Christ requires of Peter here. HOMILIES ON THE GOSPEL OF JOHN 88.1. [1]

[1] NPNF 1 14:331*.

FEED THE LAMBS

THEODORE OF MOPSUESTIA: Jesus promoted Peter and placed him as the head of the lambs of his herd and said, “Feed my lambs,” that is, all those who believe in me and who, because they were instructed only recently, are weaker. And for this reason, it is necessary that you carry their burden, and protect them, and comfort them in their weakness and nourish them with the grace that was given to you. COMMENTARY ON JOHN 7.21.15. [1]

[1] CSCO 4 3:359-60.

SHEPHERDS IN THE LINE OF CHRIST AND PETER

APHRAHAT: O pastors! Imitate that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought near those who were far away. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded those who were well fed. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands and gave them authority over all his flock. For he said to Simon Cephas, “Feed my sheep and my lambs and my ewes.” So Simon fed his sheep and fulfilled his calling and handed over the flock to you and departed. And so you also must feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, or plant gardens, or fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things, he thereby hands over his flock to the wolves. DEMONSTRATION 10.4. [1]

[1] NPNF 2 13:384-85**.

FEED MY SHEEP, BUT REMEMBER THEY ARE MINE

AUGUSTINE: He is being armed for weightier and greater matters. He is told “Feed my sheep,” a task that was certainly going to mean danger for the flesh but glory for the spirit. Just think how much he was going to suffer for the name of Christ by feeding the sheep of Christ! “Feed my sheep, feed my lambs.” I mean, if you love me, what present are you going to give me? The prince of pastors made him a pastor so that Peter would feed Christ’s sheep, not his own. …

“Feed my sheep.” Why? Because you love me, because you are devoted to me, I am committing my sheep to you. Feed them, but remember they are mine. Heretical leaders, though, wish to make their own the sheep that are really Christ’s. All the same, they are forced … to set the stamp of Christ on them. They may make them their own private flock, but they still have to register them in the Lord’s name. SERMON 2290.3. [1]

[1] WSA 3 6:324-25. See also Bede Homily 2.22 (CS 111:224-25).

BEARING THE LORD’S BRAND

AUGUSTINE: Feed “my” sheep; he did not say “yours,” did he? Feed, good servant, the Lord’s sheep that bear the Lord’s brand. After all, was Paul crucified for you, or were you baptized in the name of Peter and Paul? [1] So feed his sheep, washed in his baptism, sealed in his name, redeemed with his blood. “Feed,” he says, “my sheep.” SERMON 295.5. [2]

REMEMBER THE MERCY YOU HAVE RECEIVED

ROMANUS MELODUS:

Peter, look to me as to how you educate; remembering your own fall, sympathize with all;

Mindful of the maiden who caused your fall, do not be harsh;

If conceit attacks you, hear the sound of the cock’s crow,

And remember the tears with whose streams I washed you,

I who alone know what is in your heart.

Peter, do you love me? Feed my flock, and love those whom I love, sympathizing with sinners.

Heed my mercy to you, since I received you who had thrice denied me.

You have a thief as gatekeeper of Paradise to give you courage. [3]

Send him those whom you wish. Because of you, Adam turned to me

Saying, “O Creator grant to me the robber as gatekeeper, and Cephas as keeper of keys.

Thou who alone dost know what is in the heart.”

KONTAKION ON THE MISSION OF THE APOSTLES 31.5-6. [4]

[1] 1 Cor 1:13.

[2] WSA 3 8:199.

[3] Lk 23:43; Acta Pilati, 26.

[4] KRBM 1:341.

21:16 | A Second Time

A CONDEMNED PETER PREPARED FOR LOVE

JEROME: If the faith of the apostle Peter is shaken by his Lord’s passion, it is so that with bitter weeping he may hear the soothing words “Feed my sheep.” LETTER 38.1. [1]

[1] NPNF 2 6:47**.

PETER IS MORE CAUTIOUS THE SECOND TIME

BEDE: Peter also restrained himself in this inquiry of our Lord’s by answering cautiously, for he remembered earlier on, when Christ’s passion was drawing near, he had attributed greater constancy to himself than he possessed. HOMILIES ON THE GOSPELS 2.22. [1]

[1] CS 111:222*.

SIMON SUPERVISES THE SHEPHERD

THEODORE OF MOPSUESTIA: A second time he said to him, “Tend my Sheep,” that is, Simon, tend the men who are mature in faith and possessing proven wisdom, who obey you in the prescribed degrees of the church, in the apostolate, in the priesthood, and in the pastoral office. COMMENTARY ON JOHN 7.21.16. [1]

[1] CSCO 4 3:360.

21:17 | The Third Time

SERVICE TO CHRIST

THEODORE OF MOPSUESTIA: The Savior does not say to him, fast, or keep watch for me. But, since the pastoral care of souls is more worthy and more useful to the community, he entrusts him with this. I, he says, need nothing: feed my sheep, and return to me the love with which I loved you, because I will take your care for them as care devoted to me. COMMENTARY ON JOHN 7.21.17. [1]

[1] CSCO 4 3:360-61.

FEED THEM PROPERLY

BEDE: What [Christ] said to [Peter] at this point, “Feed my sheep,” was surely the same thing that he had said to him more clearly before his passion, “But I have asked on your behalf that your faith may not fail you, and once you have recovered, strengthen your brothers.” [1] To feed Christ’s sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly [to seeing to it] that they may make greater and greater progress in their faith. However, we must look carefully at the fact that his feeding of the Lord’s flock is not to be carried out with one single approach but should rather be multifaceted. A director must diligently see to it that earthly necessities are not lacking to his subjects and also be careful in providing them with examples of virtues along with words of preaching. … When those who are under his care may perhaps themselves have fallen into error, he as a righteous person should, according to the word of the psalmist, “accuse them mercifully and rebuke them,” [2] but he should not soothe their hearts with the oil of harmful approval. This too is one of the obligations of a pious shepherd. HOMILIES ON THE GOSPELS 2.22. [3]

[1] Lk 22:32.

[2] Ps 141:5 (140:5 LXX).

[3] CS 111:224*.

THREEFOLD CONFESSION OF BAPTISM

CYRIL OF ALEXANDRIA: Here is a type given to the churches in that they ought to ask for a threefold confession of Christ from those who have chosen to love him by coming to him in holy baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the chief shepherd, that is, Christ, unless they take thought for the health of the sheep of his fold and their continual well-being. … Surely it is true to say that they are doing the Lord himself service who take, as it were, by the hand the mind of those who have been admitted to the faith and who are expected to be called to maturity in this faith. They are, in fact, eager to establish them firmly in the faith by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away with. And, by the saying of our Lord, “Feed my lambs,” we must understand a renewal as it were of the apostleship already given to him, washing away the disgrace of his fall that came in the intervening period and obliterating his faintheartedness that arose from human infirmity. COMMENTARY ON THE GOSPEL OF JOHN 12.1. [1]

[1] LF 48:703.

SELFLESS LOVE

AUGUSTINE: To the threefold denial there is now appended a threefold confession, that his tongue may not yield a feebler service to love than to fear and imminent death may not appear to have elicited more from the lips than present life. Let it be the office of love to feed the Lord’s flock, if it was the signal of fear to deny the Shepherd. Those who have this purpose in feeding the flock of Christ, that they may have them as their own and not as Christ’s, are convicted of loving themselves, and not Christ, from the desire either of boasting, or wielding power or acquiring gain, and not from the love of obeying, serving and pleasing God. Against such, therefore, there stands as a wakeful sentinel this thrice-inculcated utterance of Christ, of whom the apostle complains that they seek their own, not the things that are Jesus Christ’s. [1] For what else do the words “Do you love me? Feed my sheep” mean than if it were said, If you love me, do not think of feeding yourself but feed my sheep as mine and not as your own. Seek my glory in them, and not your own; my dominion, and not yours; my gain, and not yours. Otherwise, you might be found in the fellowship of those who belong to the perilous times, lovers of their own selves, and all else that is joined on to this beginning of evils. … With great propriety, therefore, Peter is asked, “Do you love me?” And he is found replying, “I love you.” And then the command to “Feed my lambs” is applied to Peter, not only once but also a second and a third time, which also demonstrates here that love and liking are one and the same thing. [2] For the Lord, in the last question, did not say “Diligis me,” [as he had the first two times] but, “Amas me?” Let us, then, love not ourselves, but him. And in feeding his sheep, let us be seeking the things which are his, not the things which are our own. For in some inexplicable way that I cannot understand, everyone who loves himself, and not God, does not love himself. And whoever loves God, and not himself, that is the person who loves himself. For whoever cannot live by himself will certainly die by loving himself. The person, therefore, who loves himself while losing his own life does not really love himself. But when [Christ], who preserves life, is loved, a person who does not love himself ends up loving all the more when he does not love himself for this reason, namely, that he may love him [i.e., Christ] by whom he lives. TRACTATES ON THE GOSPEL OF JOHN 123.5. [3]

[1] See Phil 2:21.

[2] See also Augustine’s discussion in City of God 14.7. Ancient Christian writers often emphasized the distinction between the four different Greek words for “to love.” Augustine, however, was the only one found who dealt with the distinctions on this particular passage, although here as elsewhere he equates phileō and agapaō rather than distinguishing them.

[3] NPNF 1 7:445-46**.

BE READY TO DIE FOR MY SHEEP?

AUGUSTINE: In this case, however, the Lord Jesus Christ is entrusting the slave with sheep he bought with his blood, and so he requires of the slave the capacity to suffer to the point of shedding his blood. It is as though he were saying, “Feed my sheep. I am entrusting my sheep to you.” What sheep? “The ones I bought with my blood. I died for them. Do you love me? Be ready to die for them.” And as a matter of fact, while that human slave of a human master would pay money for sheep destroyed, Peter paid the price of his blood for sheep preserved. SERMON 296.4. [1]

[1] WSA 3 8:205.

DO NOT NEGLECT YOUR CALLING

GREGORY THE GREAT: It appears from these words that, if one who is able refuses to feed the sheep of almighty God, he shows that he does not love the chief Shepherd. For if, in order to accomplish the good of all, the Only Begotten of the Father came forth from the concealment of the Father into our midst, what shall we say if we prefer our privacy over the good of our neighbors? And so, rest is to be desired by us with all our heart. And yet for the advantage of many it should sometimes be laid aside. For, as we ought with full desire to fly from occupation, so, if there should be a lack of anyone available to preach, we need to put a willing shoulder under the burden of occupation. And this we are taught by the conduct of two prophets [Jeremiah and Isaiah], one of whom attempted to shun the office of preaching, [1] while the other desired it. [2] LETTER 7.4. [3]

[1] See Jer 1:6.

[2] See Is 6:8.

[3] NPNF 2 12:210-11**.

21:18 | Peter’s Old Age

YOUNG AND OLD AGE CONTRASTED

CHRYSOSTOM: But how is it that after having said, “When you were young,” he added, “When you are old”? By this he meant that Peter was not young at that time (because he was not), though still not yet an old man, but rather one in the prime of life. So why then did he recall to his memory his former life? He did so to make clear to Peter his standard of values. In the eyes of the world the young man is useful, the old useless. In life with me, Jesus says, this is not the case. Rather, when old age has come on, then nobility shines brighter and courage becomes more illustrious, being unimpeded by youthful passion. This he said not to terrify but to rouse Peter, for he knew about his love and that he long had yearned for this blessing. At the same time he declares the kind of death he will die. For since Peter always wanted to be in danger for his sake, “Be of good cheer,” he says, “I will so satisfy your desire that, what you didn’t suffer when you were young, you will suffer when you are old.” HOMILIES ON THE GOSPEL OF JOHN 88.1. [1]

[1] NPNF 1 14:332**; PG 59:479.

JESUS PREDICTS PETER’S GLORIOUS MARTYRDOM

THEODORE OF MOPSUESTIA: Since the Lord saw that he was tortured by the memory of the past, and that he was heavily burdened and grieved at remembering his denial, he revealed to him what he would suffer for his denial. Peter himself resigned everything to the knowledge of our Lord who taught him about the great change in circumstances he would undergo when he said, Do not be afraid about the future. Indeed I know that your love for me is so firm that you will be crucified for me upside down. And since these words of the Lord were not clear, they were explained by the evangelist: “He said this to indicate the kind of death by which he would glorify God.”

“Someone else will fasten a belt,” because those who die the death of the cross are fastened to the wood. When Nero ordered his execution on the cross, Peter asked his executioners to crucify him upside down, that is, with his head down and his feet up. He did this so that simple people might not worship him like they did Christ because of their, otherwise, identical passion. Therefore, Peter taught people to worship the cross of the Lord [and not his], in order not to give those who like to argue the pretext to object: “In what does the cross of the Lord differ from that of Simon? Both of them were fixed to the cross in the same manner.” Therefore he changed how he would die on his cross. … The words, “and take you where you do not wish to go,” are said because the crucified must necessarily be bound by others where he doesn’t want to be. COMMENTARY ON JOHN 7.21.18-19. [1]

[1] CSCO 4 3:362-63.

21:19 | A Death That Glorifies God

THE REWARD OF FAITHFUL PASTORS

EPHREM THE SYRIAN: The Lord did not hand over his little flock to its pastor until he had received genuine pledges. He received the threefold [confession] that [Simon] had professed as trustworthy pledges for the three [denials]. Therefore, when his Master said [to him], “Do you love me?” our Lord was wanting to receive from him his true love so that, after having given the pledge of his love, [Simon] might receive [Jesus’] sheep as a flock. When [the Lord] saw that his mouth was confessing and that his tears were a seal, he gave him the reward reserved for pastors, namely, death, since this is the crown of victory of the pastors and their shepherds. [The Lord] was not able to give Simon the allotted portion of death until he had received from him [the pledge of] his love. For in the same way our Lord would not have given his life for his little flock if it had not been on account of his love for it. COMMENTARY ON TATIAN’S DIATESSARON 9.5. [1]

[1] ECTD 156-57**.

JESUS PROPHESIED PETER’S MARTYRDOM

AUGUSTINE: Peter accomplished later on by the grace of God what he had previously been unable to do by self-reliance. You see, after the Lord had entrusted him with his, not Peter’s sheep, to feed them, not for himself but for the Lord, he told him about his future martyrdom, which he had forfeited the first time because he had been in much too much of a hurry. “When you are older,” he said, “someone else will gird you and carry you where you do not wish to go. He said this, though, to signify by what death he was going to glorify the Lord.” It came about that Peter arrived at his martyrdom, having washed away his denial with his tears. What had been promised him by the Savior could not be taken away from him by the tempter. SERMON 285.3. [1]

[1] WSA 3 8:97.

THE HISTORY OF PETER RECORDED

EUSEBIUS OF CAESAREA: [Nero] publicly announced himself as the first among God’s chief enemies and so was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself [1] and that Peter likewise was crucified under Nero. [2] This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, [3] the leader of the Phrygian heresy, [4] speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: “But I can show the trophies of the apostles. For if you will go to the Vatican [5] or to the Ostian way, you will find the trophies of those who laid the foundations of this church.” And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: “You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in the same way in Italy and suffered martyrdom at the same time.” [6] I have quoted these things in order that the truth of the history might be still more confirmed. ECCLESIASTICAL HISTORY 2.25.5-8. [7]

[1] See Clement of Rome To the Corinthians 5.

[2] Ibid.

[3] This Proclus probably introduced Montanism into Rome at the beginning of the third century. According to Pseudo-Tertullian (Against All Heresies 7), he was a leader of one division of the Montanists, the other division being composed of followers of Aeschines. He is probably to be identified with the Proculus noster, classed by Tertullian, in Against Valentinus 5, with Justin Martyr, Miltiades and Irenaeus as a successful opponent of heresy.

[4] The sect of the Montanists. It was called the “Phrygian heresy” from the fact that it took its rise in Phrygia.

[5] According to an ancient tradition, Peter was crucified upon the hill of Janiculum, near the Vatican, where the church of San Pietro in Montorio now stands. A more probable tradition makes the scene of execution the Vatican hill itself, where Nero’s circus was and where the persecution took place. In the fourth century the remains of Peter were transferred from the Catacombs of San Sebastiano (where they are said to have been interred in 258) to the Basilica of St. Peter, which occupied the sight of the present basilica on the Vatican.

[6] Gk kata ton auton kairon. The kata allows some margin in time and does not necessarily imply the same day. Dionysius is the first one to connect the deaths of Peter and Paul chronologically, but later it became quite the custom. One tradition put their deaths on the same day, one year apart (Augustine and Prudentius, e.g., are said to support this tradition). Jerome (On the Lives of Illustrious Men 1) is the first to state explicitly that they suffered on the same day. Eusebius puts their martyrdom in 67, Jerome in 68. The Roman Catholic Church celebrates the death of Peter on June 29 and that of Paul on June 30 but has no fixed tradition as to the year of the death of either of them. See notes in NPNF 2 1:129-30 for this and the previous notes.

[7] NPNF 2 1:129-30**. See also Tertullian Scorpiace 15 (ANF 3:648).

CHRIST DIES FOR PETER FIRST, NOT VICE VERSA

AUGUSTINE: Such was the end reached by that denier and lover—elated by his presumption, prostrated by his denial, cleansed by his weeping, approved by his confession, crowned by his suffering. This was the end he reached, to die with a perfected love for the name of him with whom by a perverted forwardness he had promised to die. After he was strengthened by Christ’s resurrection, Peter would do what in his weakness he had promised prematurely. For the necessary order was that Christ should first die for Peter’s salvation and then that Peter should die for the preaching of Christ. The boldness thus begun by human temerity was an utter inversion of the order that had been instituted by the Truth. Peter thought he was going to lay down his life for Christ [1] —the one to be delivered on behalf of the deliverer—seeing that Christ had come to lay down his life for all his own, including Peter, which, you see, was now done. From here on out, a true strength of heart (because it was graciously given) may be assumed for incurring death itself for the name of the Lord and not a false one presumptuously usurped through an erroneous estimate of ourselves. TRACTATES ON THE GOSPEL OF JOHN 123.4. [2]

[1] See Jn 13:37.

[2] NPNF 1 7:445*.

CALLED TO ATTAIN THE PRIZE

AUGUSTINE: He said, “Follow me,” but not in the same way as when he had previously called the disciples. Then too, certainly, he said, “Follow me.” [1] But then it was to school he was summoning them; now it is to the prize giving. SERMON 147.3. [2]

[1] Mk 1:17.

[2] WSA 3 4:449.

PETER WILL GLORIFY GOD

CHRYSOSTOM: Christ told Peter not that he would die, but that he would “glorify God.” In this way, we learn that suffering for Christ is both an honor and glory for the sufferer. “And when he had spoken this, he said, “Follow Me.” Here again Jesus alludes to his tender carefulness, and to Peter’s being very closely attached to himself. If anyone should ask, “How then did James assume the see at Jerusalem?” I reply that Christ appointed Peter, not as Bishop of this see, but as Doctor of the whole world. HOMILIES ON THE GOSPEL OF JOHN 88.1. [1]

[1] NPNF 1 14:332**.