Here follows another characteristic question of Simon Peter, who said to him, Lord, whither goest thou? This inquiry points backs to John 13:33, where Jesus warned his disciples that they could not now follow him.
Jesus answered (him) (the "him" is omitted by B, C, L, Vulgate, and Coptic, by Westcott and Hort, and R.T.), Whither I go, thou canst not follow me now ( νῦν), at this crisis; but thou shalt follow me afterwards.
Peter felt that the central teaching of the entire conversation turned upon the Lord's departure and his separation, not only from the Jews who misunderstood him, but from the disciples themselves, lie wanted something more than the sacred power of love to his own brethren; he yearned after more utter identification with his Master, rather than closer interdependence of love and mutual ministries among the shattered group of half-taught disciples.
Whither goest thou? If to the battle-field, to the condemned cell, to the martyr's death, I will go with thee. "Not now," is the reply, but "afterwards," after thou hast strengthened thy brethren (see Luke 22:32), after thou hast shepherded my lambs and my sheep, and fed the sheep themselves with the finest pasture, then thou shalt come my way.
It is very impressive that, in the beautiful legend that has been commemorated in the Church of "Domine, quo vadis?" in Rome, Peter should at the last have been supposed to put his personal feelings before his Master's will.
Fleeing from persecution at Rome, he is said to have met his Lord entering the city, and, after putting this question, received the reply, "Ibam ad urbem, iterum crucifigi." The disciple, after his wont, accepted the rebuke, immediately returned to the city, and "then another bound him, and led him whither he would not" (John 21:18, John 21:19).