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follow thou me.</div><div id="jump">Jump to: <a href="/commentaries/alford/john/21.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/john/21.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/john/21.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/john/21.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/john/21.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/john/21.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/john/21.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/john/21.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/john/21.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/john/21.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/john/21.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/john/21.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/john/21.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/john/21.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/john/21.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/john/21.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/john/21.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/john/21.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/john/21.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/john/21.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/john/21-22.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/john/21.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/john/21.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/john/21.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/john/21.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/john/21.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/john/21.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/john/21.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/john/21.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/john/21.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/john/21.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/john/21.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/john/21.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/john/21.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/john/21.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/john/21.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/john/21.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/john/21.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/john/21.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/john/21.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/john/21.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/john/21.htm">Ellicott's Commentary for English Readers</a></div>(22) <span class= "bld">If I will that he tarry till I come, what is that to thee?</span>—The answer must be taken as reproving the spirit which would inquire into another’s life and work, with the effect of weakening the force of its own. Here, as in all the earlier details of St. Peter’s life, his character is emotional, earnest, loving, but wanting in depth, and not without self-confidence. The words “Follow Me,” the meaning of which he has not missed, may well have led him to thoughts and questions of what that path should be, and the truth may well have sunk into the depth of his heart, there to germinate and burst forth in principle and act. But he is at once taken up with other thoughts. He is told to follow, but is ready to lead. He would know and guide his friend’s life rather than his own. To him, and to all, there comes the truth that the Father is the husbandman, and it is He who trains every branch of the vine. There is a spiritual companionship which strengthens and helps all who join in it; there is a spiritual guidance which is not without danger to the true strength of him that is led, nor yet to that of him who leads.<p>The word rendered “tarry” is that which we have before had for “abide” (see <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a>, and comp. <a href="/philippians/1-25.htm" title="And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;">Philippians 1:25</a> and <a href="/1_corinthians/15-6.htm" title="After that, he was seen of above five hundred brothers at once; of whom the greater part remain to this present, but some are fallen asleep.">1Corinthians 15:6</a>). It is here opposed to “Follow Me” (in the martyrdom), and means to abide in life.<p>The phrase, “If I will that he tarry till I come,” is one of those the meaning of which cannot be ascertained with certainty, and to which, therefore, every variety of meaning has been given. We have already seen that the Coming of the Lord was thought of in more than one sense. (Comp. especially Notes on <a href="/matthew/16-28.htm" title="Truly I say to you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.">Matthew 16:28</a> and Matthew 24; and see also in this Gospel, Note on <a href="/john/14-3.htm" title="And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there you may be also.">John 14:3</a>.) The interpretation which has found most support is that which takes the “coming of the Lord” to mean the destruction of Jerusalem, which St. John, and perhaps he only of the Apostles, lived to see. But the context seems to exclude this meaning, for the mistake of <a href="/john/21-23.htm" title="Then went this saying abroad among the brothers, that that disciple should not die: yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you?">John 21:23</a> would surely have been corrected by a reference to the fact that St. John had survived, and wrote the Gospel after, the “coming of the Lord.” The interpretation which the next verse itself suggests is that our Lord made no statement, but expressed a supposition, “If I will,” “If it even be that I will;” and this both gives the exact meaning of the Greek, and corresponds with the remainder of our Lord’s answer. He is directing St. Peter to think of his own future. and not of his friend’s; and He puts a supposition which, even if it were true, would not make that friend’s life a subject for him then to think of. Had our Lord told him that St. John should remain on earth until His coming, in any sense of the word, then He would have given an answer, which He clearly declined to give.<p><span class= "bld">Follow thou me.</span>—The pronoun “thou” is strongly emphatic. “Thy brother’s life is no matter for thy care. Thy work is for thyself to follow Me.”<p><div class="vheading2"><a href="/commentaries/benson/john/21.htm">Benson Commentary</a></div><span class="bld"><a href="/context/john/21-22.htm" title="Jesus said to him, If I will that he tarry till I come, what is that to you? follow you me....">John 21:22-23</a></span>. <span class="ital">Jesus saith, If I will that he tarry </span>— Without dying; <span class="ital">till I come </span>— With power and great glory, to execute the judgment I have threatened on mine enemies. Till then he certainly did tarry, and who can say when or how he died? <span class="ital">What is that to thee </span>— Or to any one else? <span class="ital">Follow thou me </span>— Mind thou thine own duty, and endeavour to prepare for thine own sufferings, and pry not, with a vain curiosity, into the secret events which may befall him or any other of thy brethren. <span class="ital">Then </span>— As this answer was not rightly understood; <span class="ital">went this saying abroad among the brethren </span>— That is, among the other followers of Christ; (our Lord himself taught them to use that appellation, <a href="/john/20-17.htm" title="Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father, and your Father; and to my God, and your God.">John 20:17</a>;) <span class="ital">that that disciple should not die; </span>and the advanced age to which he lived gave some further colour for it; <span class="ital">yet Jesus said not unto him </span>— Or of him; <span class="ital">He shall not die </span>— Not expressly. And St. John himself, at the time of writing his gospel, seems not to have known clearly whether he should die or not; <span class="ital">but, If I will, </span>&c. — He only said the words expressed before, which, if St. John understood, he did not think proper to explain.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/john/21.htm">Matthew Henry's Concise Commentary</a></div>21:20-24 Sufferings, pains, and death, will appear formidable even to the experienced Christian; but in the hope to glorify God, to leave a sinful world, and to be present with his Lord, he becomes ready to obey the Redeemer's call, and to follow Him through death to glory. It is the will of Christ that his disciples should mind their own duty, and not be curious about future events, either as to themselves or others. Many things we are apt to be anxious about, which are nothing to us. Other people's affairs are nothing to us, to intermeddle in; we must quietly work, and mind our own business. Many curious questions are put about the counsels of God, and the state of the unseen world, as to which we may say, What is this to us? And if we attend to the duty of following Christ, we shall find neither heart nor time to meddle with that which does not belong to us. How little are any unwritten traditions to be relied upon! Let the Scripture be its own interpreter, and explain itself; as it is, in a great measure, its own evidence, and proves itself, for it is light. See the easy setting right such mistakes by the word of Christ. Scripture language is the safest channel for Scripture truth; the words which the Holy Ghost teaches, 1Co 2:13. Those who cannot agree in the same terms of art, and the application of them, may yet agree in the same Scripture terms, and to love one another.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/john/21.htm">Barnes' Notes on the Bible</a></div>That he tarry - That he live. The same word is used to express life in <a href="http://biblehub.com/philippians/1-24.htm">Philippians 1:24-25</a>; <a href="/1_corinthians/15-6.htm">1 Corinthians 15:6</a>.<p>Till I come - Some have supposed this to refer to the destruction of Jerusalem; others to the day of judgment; others to signify that he would not die a violent death; but the plain meaning is, "If I will that he should not die at all, it is nothing to thee." In this way the apostles evidently understood it, and hence raised a report that he would not die. It is remarkable that John was the last of the apostles; that he lived to nearly the close of the first century, and then died a peaceful death at Ephesus, being the only one, as is supposed, of the apostles who did not suffer martyrdom. The testimony of antiquity is clear on this point; and though there have been many idle conjectures about this passage and about the fate of John, yet no fact of history is better attested than that John died and was buried at Ephesus.<p>What is that to thee? - From this passage we learn:<p>1. that our main business is to follow the Lord Jesus Christ.<p>2. that there are many subjects of religion on which a vain and impertinent curiosity is exercised. All such curiosity Jesus here reproves.<p>3. that Jesus will take care of all his true disciples, and that we should not be unduly solicitous about them.<p>4. that we should go forward to whatever he calls us to persecution or death - not envying the lot of any other man, and anxious only to do the will of God. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/john/21.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>22, 23. Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me—From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.<div class="vheading2"><a href="/commentaries/poole/john/21.htm">Matthew Poole's Commentary</a></div> Our Lord only checks the curiosity of Peter, and minds him to attend things which himself was concerned in; telling him, he was not concerned what became of John, whether he should die, or abide upon the earth until Christ’s second coming: it was Peter’s concern, without regarding what others did, or what became of them, himself to execute his Master’s command, and follow his example. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/john/21.htm">Gill's Exposition of the Entire Bible</a></div>Jesus saith unto him,.... Christ vouchsafes an answer to Peter, but not a very clear one, nor such an one as he wished for, and not without a rebuke to him: <p>if I will that he tarry till I come, what is that to thee? meaning, that if it was his pleasure that he should live, not till his second coming to judge the quick and dead at the last day, but till he should come in his power and take vengeance on the Jewish nation, in the destruction of their city and temple by the Romans, and in dispersing them through the nations of the world; till which time John did live, and many years after; and was the only one of the disciples that lived till that time, and who did not die a violent death; what was that to Peter? it was no concern of his. The question was too curious, improper, and impertinent; it became him to attend only to what concerned himself, and he was bid to do: <p>follow thou me; whence it may be observed, that it becomes the saints to mind their duty in following Christ, and not concern themselves in things that do not belong to them. Christ is to be followed by his people as their leader and commander; as the shepherd of the flock; as a guide in the way, and the forerunner that is gone before; as the light of the world; as the pattern and example of the saints, and as their Lord and master; and that in the exercise of every grace, as humility and meekness, love, zeal, patience, and resignation to the will of God; and also in the discharge of duty, both with respect to moral life and conversation, and instituted worship, as attendance on public service, and submission to ordinances; and likewise in enduring sufferings patiently and cheerfully for his sake. Saints are under obligation to follow Christ; it is their interest so to do; it is honourable, safe, comfortable, and pleasant, and ends in happiness here and hereafter. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/john/21.htm">Geneva Study Bible</a></div><span class="cverse2">Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/john/21.htm">Meyer's NT Commentary</a></div><a href="/john/21-22.htm" title="Jesus said to him, If I will that he tarry till I come, what is that to you? follow you me.">John 21:22</a>. Jesus gives, in virtue of His personal sovereignty over the life and death of His own (comp. <a href="/romans/14-9.htm" title="For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.">Romans 14:9</a>), to the <span class="ital">unwarranted</span> question, put by Peter, too, not merely out of curiosity, but even from a certain <span class="ital">jealousy</span> (Chrysostom, Erasmus, Wetstein, and several others import: out of particular <span class="ital">love</span> to John),[289] the answer: that it does not at all concern him, if He have possibly allotted to John a more distant and happier goal, and leads him, who had again so soon turned away his gaze from himself, immediately back to the task of <span class="greekheb"><span class="bld"><span class="ital">ἈΚΟΛΟΎΘΕΙ ΜΟΙ</span></span></span> imposed upon him, <a href="/john/21-19.htm" title="This spoke he, signifying by what death he should glorify God. And when he had spoken this, he said to him, Follow me.">John 21:19</a>.<span class="p"><br /><br /></span><span class="greekheb"><span class="bld"><span class="ital">ΜΈΝΕΙΝ</span></span></span>] Opposite of the <span class="greekheb"><span class="bld"><span class="ital">ἈΚΟΛΟΥΘΕῖΝ</span></span></span>, to be fulfilled by the death of martyrdom; hence: <span class="ital">be preserved in life</span>. Comp. <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a>; <a href="/philippians/1-25.htm" title="And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;">Php 1:25</a>; <a href="/1_corinthians/15-6.htm" title="After that, he was seen of above five hundred brothers at once; of whom the greater part remain to this present, but some are fallen asleep.">1 Corinthians 15:6</a>; Kypke, I. p. 415 f. Olshausen (and so substantially even Ewald) arbitrarily adds, after Augustine, the sense: “to tarry in quiet and peaceful life.”[290]<span class="p"><br /><br /></span><span class="greekheb">ἕως ἔρχομαι</span>] By this Jesus means, as the solemn and absolute <span class="greekheb"><span class="bld"><span class="ital">ἜΡΧΟΜΑΙ</span></span></span> itself renders undoubted, His final historical <span class="ital">Parousia</span>, which He, according to the apprehension of all evangelists and apostles, has promised will take place even before the passing away of the generation (see note 3 after Matthew 24), not the destruction of Jerusalem, which, moreover, John far outlived (<span class="greekheb">τινὲς</span> in Theophylact, Wetstein, Lange, and several others, including Luthardt, who sees in this destruction the <span class="ital">beginning</span> of the Parousia, in opposition to the view of the N. T. generally, and to <a href="/john/21-23.htm" title="Then went this saying abroad among the brothers, that that disciple should not die: yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you?">John 21:23</a>); not the world historical conflict between Christ and Rome, which began under Domitian (Hengstenberg); not the carrying away by a gentle death (Olshausen, Lange, Ewald, after the older expositors, as Ruperti, Clarius, Zeger, Grotius, and several others); not the leading out from Galilee (where John in the meanwhile was to remain) to the scene of Apostolic activity (Theophylact); not the apocalyptic coming in the visions of John’s revelation (Ebrard); not the coming at any place, where John was to <span class="ital">wait</span> (Paulus)! See rather <a href="/john/14-3.htm" title="And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there you may be also.">John 14:3</a>; <a href="/1_john/2-28.htm" title="And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.">1 John 2:28</a>; <a href="/1_john/3-2.htm" title="Beloved, now are we the sons of God, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.">1 John 3:2</a>. On <span class="greekheb">ἕως ἔρχομαι</span> (as <a href="/1_timothy/4-13.htm" title="Till I come, give attendance to reading, to exhortation, to doctrine.">1 Timothy 4:13</a>), <span class="ital">as long as until</span> I come, see Buttmann, <span class="ital">Neut. Gr</span>. p. 199 [E. T. p. 231]. In <span class="greekheb">σύ μοι ἀκολ</span>., <span class="greekheb">σύ</span> bears the emphasis, in opposition to the other disciples.<span class="p"><br /><br /></span>[289] Comp. Luthardt: “only loving interest for his comrade,” to which, however, the reproving <span class="greekheb">τί πρὸς σέ</span>, ver. 22, does not apply.<span class="p"><br /><br /></span>[290] Comp. Godet, who, strangely enough, finds here an allusion <span class="ital">to the fact</span> that John remained at rest in the boat, and with his comrades (except Peter) towed the full net to land, where Jesus was. This allusion again includes the other, that John, in the history of the development of the founding of the church, received “<span class="ital">a calm and collected part</span>.” And with this Godet finally connects: At the great gospel draught of fishes in the Gentile world, where Peter at the beginning stood foremost, “<span class="ital">John assisted thereat until the end of the first century, a type of the whole history of the church, and here begins the mystery—perhaps he is therewith associated in an incomprehensible manner until the end of the present economy, until the vessel touches the shore of eternity</span>.” Thus, if we depart from the clear and certain sense of the words, we fall into the habit of <span class="ital">phantasy</span>, so that we no longer <span class="ital">expound</span>, but invent and <span class="ital">create</span>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/john/21.htm">Expositor's Greek Testament</a></div><a href="/john/21-22.htm" title="Jesus said to him, If I will that he tarry till I come, what is that to you? follow you me.">John 21:22</a>. To which Jesus replies with a shade of rebuke, <span class="greekheb">Ἐὰν</span> … <span class="greekheb">μοι</span>. Peter, in seeking even to know the future of another disciple, was stepping beyond his province, <span class="greekheb">τί πρός σε</span>; <span class="greekheb">σύ ἀκολούθει μοι</span>. Your business is to follow me, not to intermeddle with others. <span class="ital">Cf.</span> A Kempis’ description of the man who “neglects his duty, musing on all that other men are bound to do”. <span class="ital">De Imit. Christi</span>, ii. 3. Over-anxiety about any part of Christ’s Church is to forget that there is a chief Shepherd who arranges for all. This part of the conversation might not have been recorded, but for a misunderstanding which arose out of it.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/john/21.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">22</span>. <span class="ital">If I will</span>] Christ died and rose again that He might become the Lord and Master both of the dead and the living (<a href="/romans/14-9.htm" title="For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.">Romans 14:9</a>). He speaks here in full consciousness of this sovereignty. For the use of ‘I will’ by Christ comp. <a href="/john/17-24.htm" title="Father, I will that they also, whom you have given me, be with me where I am; that they may behold my glory, which you have given me: for you loved me before the foundation of the world.">John 17:24</a>; <a href="/matthew/8-3.htm" title="And Jesus put forth his hand, and touched him, saying, I will; be you clean. And immediately his leprosy was cleansed.">Matthew 8:3</a> and parallels, <a href="/matthew/26-39.htm" title="And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as you will.">Matthew 26:39</a>. While the ‘I will’ asserts the Divine authority, the ‘if’ keeps the decision secret.<span class="p"><br /><br /></span><span class="ital">that he tarry</span>] Better, <span class="ital">that he</span> <span class="bld">abide</span>; it is S. John’s favourite word which we have had so often (<a href="/context/john/1-32.htm" title="And John bore record, saying, I saw the Spirit descending from heaven like a dove, and it stayed on him....">John 1:32-33</a>; <a href="/context/john/1-39.htm" title="He said to them, Come and see. They came and saw where he dwelled, and stayed with him that day: for it was about the tenth hour....">John 1:39-40</a>, <a href="/john/2-12.htm" title="After this he went down to Capernaum, he, and his mother, and his brothers, and his disciples: and they continued there not many days.">John 2:12</a>, <a href="/john/3-36.htm" title="He that believes on the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God stays on him.">John 3:36</a>, <a href="/john/4-40.htm" title="So when the Samaritans were come to him, they sought him that he would tarry with them: and he stayed there two days.">John 4:40</a>, &c., and twelve times in chap. 15) [16]. S. Peter’s lot was to suffer, S. John’s to wait. For ‘abide’ in the sense of remain in life comp. <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a>; <a href="/philippians/1-25.htm" title="And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;">Php 1:25</a>; <a href="/1_corinthians/15-6.htm" title="After that, he was seen of above five hundred brothers at once; of whom the greater part remain to this present, but some are fallen asleep.">1 Corinthians 15:6</a>.<span class="p"><br /><br /></span><span class="ital">till I come</span>] Literally, <span class="ital">while I am coming</span>. The words express rather the <span class="ital">interval</span> of waiting than the <span class="ital">end</span> of it. Comp. <a href="/john/9-4.htm" title="I must work the works of him that sent me, while it is day: the night comes, when no man can work.">John 9:4</a>; <a href="/mark/6-45.htm" title="And straightway he constrained his disciples to get into the ship, and to go to the other side before to Bethsaida, while he sent away the people.">Mark 6:45</a>. This at once seems to shew that it is unnecessary to enquire whether Pentecost, or the destruction of Jerusalem, or the apocalyptic visions recorded in the Revelation, or a natural death, or the Second Advent, is meant by Christ’s ‘coming’ in this verse. He is not giving an answer but refusing one. The reply is purposely hypothetical and perhaps purposely indefinite. But inasmuch as the longer the interval covered by the words, the greater the indefiniteness, the Second Advent is to be preferred as an interpretation, if a distinct meaning is given to the ‘coming.’<span class="p"><br /><br /></span><span class="ital">what is that to thee?</span>] The words are evidently a rebuke. There is a sense in which ‘Am I my brother’s keeper?’ is a safeguard against curiosity and presumption rather than a shirking of responsibility.<span class="p"><br /><br /></span><span class="ital">follow thou me</span>] ‘Thou’ is emphatic, contrasting with the preceding ‘he,’ which is emphatic also.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/john/21.htm">Bengel's Gnomen</a></div><a href="/john/21-22.htm" title="Jesus said to him, If I will that he tarry till I come, what is that to you? follow you me.">John 21:22</a>. <span class="greekheb">Λέγει</span>, <span class="ital">saith</span>) The Divine counsels respecting believers are more concealed than respecting the ungodly. Comp. <a href="/john/21-20.htm" title="Then Peter, turning about, sees the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrays you?">John 21:20</a>, as to the traitor.—<span class="greekheb">ἐὰν</span>, <span class="ital">if</span>) Never did the Lord give an unmixed repulse to His friends, however unseasonable their question might be. For which reason, not even in this instance does He repress Peter with unmixed sternness, but intimates, under the exterior repulse, something of kindness: even as also the <span class="greekheb">αὐτὸν</span>, <span class="ital">he</span> or <span class="ital">him</span>, which is relative, is more gentle than if He had used <span class="greekheb">τοῦτον</span>, <span class="ital">this person</span>, which is demonstrative, in His reply to him. Therefore there is an ambiguity both weighty, and at the same time pleasing, in effect: For the conditional <span class="ital">if</span> does not affirm, if Jesus’ words are to be taken of the full completion of His second advent: His words hold good, even absolutely, if they are taken of the first beginnings of His advent. And, indeed, the brethren felt that the <span class="ital">if</span> was not altogether, in its rigid strictness, employed by the Lord: although they ought not to have set it aside wholly: <a href="/john/21-23.htm" title="Then went this saying abroad among the brothers, that that disciple should not die: yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you?">John 21:23</a>.—<span class="greekheb">αὐτὸν</span>, <span class="ital">that He</span>) So indicative of what was about to happen to Him is given to John, who was less forward to ask the question (for even on the former occasion he had not asked until he was prompted [by Peter] to do so [ch. <a href="/john/13-24.htm" title="Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spoke.">John 13:24</a>], <a href="/john/21-20.htm" title="Then Peter, turning about, sees the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrays you?">John 21:20</a>), but who, notwithstanding, wished to ask it. More is revealed to those who are less disposed to pry curiously.—<span class="greekheb">θέλω</span>, <span class="ital">I will</span>) Implying the power of Jesus as to the life or death of His people: <a href="/romans/14-9.htm" title="For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.">Romans 14:9</a>, “To this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living.—<span class="greekheb">μένειν</span>, <span class="ital">remain, tarry</span>) ‘remain’ on earth. <a href="/1_corinthians/15-6.htm" title="After that, he was seen of above five hundred brothers at once; of whom the greater part remain to this present, but some are fallen asleep.">1 Corinthians 15:6</a>, “The greater part <span class="ital">remain</span> unto this present.” On the contrary, the dead are termed <span class="greekheb">ἀπελθόντες</span>, <span class="ital">those who have departed</span>. Augustine interprets it <span class="ital">expectare</span>, “to await:” expectation or awaiting no doubt follows as the consequence of remaining: but the notion of <span class="ital">remaining</span> continues without sacrifice of truth.—<span class="greekheb">ἕως ἔρχομαι</span>, <span class="ital">until I come</span>) <span class="ital">i.e.</span> until I shall in very deed be <span class="ital">coming</span> in glory, and so John will be able to testify of Me in this Present, <span class="ital">Behold He cometh</span> [<a href="/revelation/1-7.htm" title="Behold, he comes with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.">Revelation 1:7</a>]. The time of the Lord’s coming succeeds immediately after the destruction of Jerusalem: <a href="/matthew/23-39.htm" title="For I say to you, You shall not see me from now on, till you shall say, Blessed is he that comes in the name of the Lord.">Matthew 23:39</a>; <a href="/matthew/24-29.htm" title="Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:">Matthew 24:29</a>, note: which advent John obtained the privilege of describing in the Apocalypse. The principal apostles of the twelve were the two, Peter and John: the former, laid the foundation; the latter, the crowning topstone: if a third is to be added, it is James, the first martyr of them, who, moreover, was present also at this feast, rather than at the conversation. The cross was promised in this place, to Peter; to John was promised in an enigmatical manner, that great Apocalypse. And as it were the middle point between this discourse of the Lord and the death of John, was the martyrdom of Peter: the years 30, 67, and 98 of the received era, claiming to themselves respectively these three important events. It is only in this point of view that the antithesis is more fully to be perceived: Peter by death <span class="ital">follows</span> Jesus in His departure out of the world: <a href="/john/21-19.htm" title="This spoke he, signifying by what death he should glorify God. And when he had spoken this, he said to him, Follow me.">John 21:19</a>, note: but John <span class="ital">remains</span> in the world, until He, the same, comes. In truth, the ministry of John, in writing and sending the Apocalypse, is equal [in point of patient suffering] to the cross endured by Peter, by reason of the very severe ordeal of trials to be endured by the former in the meanwhile: <a href="/revelation/1-17.htm" title="And when I saw him, I fell at his feet as dead. And he laid his right hand on me, saying to me, Fear not; I am the first and the last:">Revelation 1:17</a>; <a href="/context/revelation/10-9.htm" title="And I went to the angel, and said to him, Give me the little book. And he said to me, Take it, and eat it up; and it shall make your belly bitter, but it shall be in your mouth sweet as honey....">Revelation 10:9-10</a>. Nor was the writing of the Apocalypse less profitable to the Church, than Peter’s martyrdom. John, according to the prophecy, was about to remain in life, after having outlived all dangers, until the fit time should arrive, when, almost all his colleagues being long ago dead, the Jewish state overthrown, and the Christian Church established, he was to be the minister of the Apocalypse, the beginning and ending of which is that constantly recurring and solemn expression, <span class="ital">He cometh, I come, Come</span>, ch. <a href="/revelation/1-7.htm" title="Behold, he comes with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.">Revelation 1:7</a>, <a href="/revelation/22-20.htm" title="He which testifies these things said, Surely I come quickly. Amen. Even so, come, Lord Jesus.">Revelation 22:20</a>, etc. For it was becoming that the Apocalypse should not be published sooner, and yet that it should be published by an apostle. Wherefore the promise which was formerly given to John, in conjunction with others, <a href="/matthew/16-28.htm" title="Truly I say to you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.">Matthew 16:28</a>, (where see the note on the different succession steps of the <span class="ital">coming</span>), is now in this passage confined to John alone, in a remarkable, preeminent, and unprecedented manner. Often a thing is said then to come to pass, when it is vividly presented before us as about to be: see note on <a href="/acts/13-33.htm" title="God has fulfilled the same to us their children, in that he has raised up Jesus again; as it is also written in the second psalm, You are my Son, this day have I begotten you.">Acts 13:33</a>. [God said this at the time that the Psalm was composed, speaking of it as a thing <span class="ital">then present</span>, because it was <span class="ital">then represented</span> as about to be]: for which reason the Lord is said <span class="ital">to come</span> in that most vivid, prophetical, and apocalyptical representation. And not only in vision, but in the eyes and feeling of John, and thenceforward after that most solemn denunciation, and most especially at the actual time of John’s death, and subsequently, He is in actual fact rather <span class="ital">coming</span>, than <span class="ital">about to come</span>. For whilst John remained, the fulfilment began to come to pass, the trumpet having been given even to the seventh angel himself, <a href="/revelation/11-15.htm" title="And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.">Revelation 11:15</a>, note. And just as all the forty days after the Resurrection were days of Ascension (<a href="/john/20-17.htm" title="Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father, and your Father; and to my God, and your God.">John 20:17</a>, note), so at a very brief interval after the Ascension is the time of the Coming to judgment, inasmuch as no other step interposed between, <a href="/acts/1-11.htm" title="Which also said, You men of Galilee, why stand you gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven.">Acts 1:11</a> [wherein the second coming is joined <span class="ital">immediately</span> with the Ascension]: For the sitting at God’s right hand does not differ from the Ascension, except in so far as the actual state differs from the act. Therefore Christ <span class="ital">expects</span>, and is <span class="ital">ready</span>, <a href="/hebrews/10-13.htm" title="From now on expecting till his enemies be made his footstool.">Hebrews 10:13</a>; <a href="/1_peter/4-5.htm" title="Who shall give account to him that is ready to judge the quick and the dead.">1 Peter 4:5</a>. In the mention of His coming, all the events on this side of it which the Apocalypse contains, are included. There is one last hour, upon which also the coming of Antichrist falls, <a href="/1_john/2-18.htm" title="Little children, it is the last time: and as you have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.">1 John 2:18</a>. Immediately after the Apocalypse, John departed and died (Comp. <a href="/luke/2-26.htm" title="And it was revealed to him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.">Luke 2:26</a>; <a href="/luke/2-29.htm" title="Lord, now let you your servant depart in peace, according to your word:">Luke 2:29</a>, Simeon), after great afflictions, by a natural death; as Daniel did, ch. <a href="/john/12-13.htm" title="Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that comes in the name of the Lord.">John 12:13</a>; with whom John had much in common. In fine, that sentiment, <span class="ital">until John shall write the Apocalypse</span>, could be put forward in these words with as much truth and literal strictness as characterized John at the time when, in writing the Apocalypse, he wrote that <span class="ital">the Lord comes</span>. Thus both the forerunners and messengers of the coming of the Lord, His first and His second, were of the one name, John the Baptist and John the Apostle. The history of the Old Testament is arranged by the lives of the patriarchs and kings, and by the weeks of Daniel: whilst the Apocalypse has predicted the periods of the New Testament history, which was about to follow after. The whole of the golden chain is completed in the middle, first by the life of Jesus Christ, then next by the remaining of John, who also alone of the Evangelists has recorded all the Passovers and the years intervening between the baptism of Christ and the time of this discourse: He alone of all has acted the part of a <span class="ital">chronologer</span> of all the times of the New Testament. See how great was the dignity conferred on the beloved disciple.—<span class="greekheb">τί πρός σε</span>; <span class="ital">what is that to thee?</span>) This brings back the curiosity of Peter to order; but at the same time it much more intimates, that his course would be already ended, whilst John was still doing his work, and was subserving the advent of the Lord. The martyrdom of Peter was consummated several years before the destruction of Jerusalem: that destruction had the Lord’s advent subsequent to it.—<span class="greekheb">σὺ</span>, <span class="ital">thou</span>) A weighty and merciful command.—<span class="greekheb">ἀκολούθει μοι</span>, <span class="ital">follow Me</span>) The future is contained in the Imperative: Give all thy attention to that which belongs to thee: leave to him (that disciple) what belongs to him. Similarly the Lord’s words concerning John, intimated not only what the Lord wishes to be done, but what is about to be.<span class="p"><br /><br /></span>John 21:22<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/john/21.htm">Vincent's Word Studies</a></div>Till I come (ἕως ἔρχομαι)<p>Rather, while I am coming. Compare <a href="/john/9-4.htm">John 9:4</a>; <a href="http://biblehub.com/john/12-35.htm">John 12:35</a>, <a href="/john/12-36.htm">John 12:36</a>; <a href="/1_timothy/4-13.htm">1 Timothy 4:13</a>.<p>What is that to thee (τί πρός σε;)?<p>Literally, what as concerns thee? <div class="vheading2">Links</div><a href="/interlinear/john/21-22.htm">John 21:22 Interlinear</a><br /><a href="/texts/john/21-22.htm">John 21:22 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/john/21-22.htm">John 21:22 NIV</a><br /><a href="/nlt/john/21-22.htm">John 21:22 NLT</a><br /><a href="/esv/john/21-22.htm">John 21:22 ESV</a><br /><a href="/nasb/john/21-22.htm">John 21:22 NASB</a><br /><a href="/kjv/john/21-22.htm">John 21:22 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/john/21-22.htm">John 21:22 Bible Apps</a><br /><a href="/john/21-22.htm">John 21:22 Parallel</a><br /><a href="http://bibliaparalela.com/john/21-22.htm">John 21:22 Biblia Paralela</a><br /><a href="http://holybible.com.cn/john/21-22.htm">John 21:22 Chinese Bible</a><br /><a href="http://saintebible.com/john/21-22.htm">John 21:22 French Bible</a><br /><a href="http://bibeltext.com/john/21-22.htm">John 21:22 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../john/21-21.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 21:21"><img src="/left.png" name="lft" border="0" alt="John 21:21" /></a></div><div id="right"><a href="../john/21-23.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 21:23"><img src="/right.png" name="rght" border="0" alt="John 21:23" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>