Exegetical and Hermeneutical Commentary of John 21:18
Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry [thee] whither thou wouldest not.
18. Verily, verily ] This peculiarity of S. John’s Gospel (see on Joh 1:51) is preserved in the appendix to it [13].
wast young ] Literally, wast younger than thou art now. He was now between youth and age.
stretch forth thy hands ] For help.
shall gird thee ] As a criminal.
whither thou wouldest not ] To death. This does not mean that at the last S. Peter will be unwilling to die for his Lord, but that death, and especially a criminal’s death, is what men naturally shrink from.
The common interpretation that ‘stretch forth thy hands’ refers to the attitude in crucifixion, and ‘gird thee’ to binding to the cross, is precarious, on account of the order of the clauses, the taking to execution being mentioned after the execution. But it is not impossible; for the order of this group of clauses may be determined by the previous group, and the order in the previous group is the natural one. The girding naturally precedes the walking in the first half; therefore ‘gird’ precedes ‘carry’ in the second half, and ‘stretch forth thy hands’ is connected with ‘gird’ rather than ‘carry’ and therefore is coupled with ‘gird.’ Or again ‘carry thee &c.’ may possibly refer to the setting up of the cross after the sufferer was bound to it: in this way all runs smoothly.
Fuente: The Cambridge Bible for Schools and Colleges
18, 19. This high charge will involve suffering and even death. In spite of his boastfulness and consequent fall the honour which he once too rashly claimed (Joh 13:37) will after all be granted to him.
Fuente: The Cambridge Bible for Schools and Colleges
When thou wast young – When in early life thou didst gird thyself, etc. The Jews, in walking or running, girded their outer garments around them, that they might not be impeded. See the notes at Mat 5:38-41.
Thou girdedst – The expression here denotes freedom. He did as he pleased – he girded himself or not he went or remained, as he chose. Perhaps the expression refers rather to that time than to the previous period of Peters life. Thou being now young or in the vigor of life, hast just girded thyself and come freely to the shore. In either case the Saviour intimates that at the end of his life he would not be thus free.
When thou shalt be old – Ancient writers say that Peter was put to death about thirty-four years after this. His precise age at that time is not known.
Thou shalt stretch forth thy hands – When Peter was put to death, we are told that he requested that he might be crucified with his head downward, saying that he who had denied his Lord as he had done was not worthy to die as he did. This expression of Christ may intimate the readiness of Peter thus to die. Though he was not at liberty as when he was young, though bound by others, yet he freely stretched out his hands on the cross, and was ready to give up his life.
Another shall gird thee – Another shall bind thee. The limbs of persons crucified were often bound instead of being nailed, and even the body was sometimes girded to the cross. See the notes at Mat 27:35.
Carry thee … – Shall bear thee, or shall compel thee to go to prison and to death. This is not said to intimate that Peter would be unwilling to suffer martyrdom, but it stands opposed to the freedom of his early life. Though willing when compelled to do it, yet he would not seek it; and though he would not needlessly expose himself to it, yet he would not shrink from it when it was the will of God.
Fuente: Albert Barnes’ Notes on the Bible
Joh 21:18-23
When thou wast young thou girdest thyself
Light on Peters way
I.
PETERS FUTURE DESTINY DISCLOSED (Joh 21:18-19).
1. The manner of the disclosure.
(1) Solemnly–Verily, verily.
(2) Authoritatively. I, who know all things, say unto you.
(3) Feelingly. There can be small question but that Christ was deeply moved.
2. Its form. Not in literal but in veiled speech.
3. Its import.
(1) Indirectly a promise that Peter would attain a ripe old age, fulfilled in his death in A.D. 64.
(2) Directly a prediction that his career would terminate in martyrdom.
4. The reason for it. Perhaps
(1) To indicate the necessity of maintaining the love he had just professed.
(2) To furnish him with an opportunity of wiping out his disgrace by doing as he declared he was willing to do (Joh 13:37).
(3) To set before him the highest honour he could win–fellowship with Christ, not only in publishing, but also in dying for the truth (Mat 5:10-12; Luk 6:22; Act 5:41; Rom 8:17; Php 1:29; 2Ti 2:12; Heb 13:13; 1Pe 3:14).
II. PETERS PRESENT DUTY DECLARED (Joh 21:19).
1. The symbolical action. On saying, Follow Me, Christ probably suited the action to the word, by turning and making as if to depart.
2. The spiritual significance. If this suggestion be correct, it is still true that Christ intended more than to invite Peter aside from the company. His summons was a call to follow Him
(1) In official service.
(2) By personal imitation.
(3) As far as to death.
(4) Through the agonies of martyrdom.
(5) Into the world of glory beyond.
III. PETERS CHARACTERISTIC IMPETUOSITY RESTRAINED (Joh 21:20-23).
1. Peters question, Lord, and this man! What of him?
(1) The occasion of it. Seeing John following, attracted, no doubt, by Christs love for him (the disciple whom Jesus loved), and impelled by his love for Christ (who also leaned, &c.).
(2) The motive of it. Not jealousy, perhaps natural curiosity, most likely friendly interest in John.
(3) The wrong of it. Not irreverent towards Christ (Lord), or unkind towards John, or sinful in itself (Joh 14:13); it was irrelevant, having no bearing on the subject in hand, which was Peters duty, not Johns destiny; and inquisitive, manifesting a concern in the affairs of others not required by brotherly love, if not bordering on the presumptuous, as seeking to be informed of secret things which belong to God.
2. Jesus reply (verse 22).
(1) What it meant to Peter–rebuke. It did not belong to him to arrange, nor ought it to concern him to know (Act 1:7). All this might be left with Christ. His duty was to follow Christ.
(2) What it signified for John. Not that he should not die; merely that it might be Christs will that he should tarry long upon the field of labour till Christ came again, not that it was; and that if it was it was a matter exclusively for John.
Learn
1. To Christ alone pertains the prerogative of appointing to His servants their respective spheres and experiences.
2. The future destinies of Christs servants, as well as their present duties, are arranged by and known to Christ.
3. For the happiness of Christs servants it is enough to apprehend present duty.
4. Secret things belong to God, &c.
5. While Christs servants may be bold in making known their requests, there are limits to their asking.
6. The strongest propelling power is love to Christ.
7. Christs people are not exempt from misinterpreting His words.
8. When Christs words are partly dark it is wise to keep to that in them which is plain, and to wait for further light. (T. Whitelaw, D. D.)
When thou art old another shall gird thee, and carry thee.–We are none of us to choose how we will serve Christ. We may seem to have the choice, but sooner or later we shall find we cannot go on doing just the work that suits us best. Something will be asked of us we did not expect, something that tries our strength and constancy just where we are weakest.
There are many active, earnest, true-hearted men who are moved with a very real desire to do something to advance their Masters kingdom on earth. They would like perhaps, to preach and teach at home, or to go out as missionaries to foreign lands; and home duties, their way of life, the circumstances in which Gods providence has placed them, puts it out of their power to serve God in the way of their own choice. And they feel as if they could do nothing high or noble, as if Jesus was holding them back, and letting them have no opportunity of serving Him. But if in no other way they may serve Him as Peter had in the end to do, by patient suffering and self-denial for His sake. Then there are many who, from old age or from sickness and infirmity, are cut off from the life of active usefulness they loved. Instead of girding themselves to wait on others, to lead and guide and help them, they must have others to gird them, wait on them, attend to them. To such people it is the most painful thought possible that they are of no use. When they are told that they must never expect again to go forth to labour, when, perhaps from some bodily affliction, they are so helpless as not to be able even to wait on themselves, they feel that it would be better, easier, to die at once. They do not wish to rest till they reach the rest prepared for the people of God, and they have been accustomed to regard all work for the Lord as active stirring work. Let such remember that for His dear servant and friend the Lord appointed a rest-time, a prison rest-time, before the last rest of all, and that he so ready to do had to learn also quietly to suffer. I remember a good old clergyman, who for more than fifty-six years, first as a curate, and afterwards as a vicar, ministered in the Church of God. In all those years, except for a short rest in summer, his life had been one of constant activity. When a young man he had thrown himself earnestly into the effort then being made to extend to the children of the poor the blessings of Christian training. Busy in his own parish, he had still found time to help forward many a good work in other parts of the country, by his counsel and presence. He had written books that have brought comfort to many a weary heart. When near eighty he was still working in his own parish as of old, visiting the sick, comforting the sorrowing, leading back gently those who had gone out of the way, preaching the gospel to the poor. As he began to feel his strength grow less, his one desire was that he might be able to go on being useful in his day and generation till the Masters call should come. One day he met with an accident–serious at his time of life–and which would have proved fatal to one of less temperate habit and brave heart. But though he to a certain extent recovered, and lived for nearly a year after, he was never able again to minister in the church, or visit in his parish. At first when he realized that his active life was ended, his bright and cheerful spirit seemed as if it would fail him. He could not bear the thought of being a burden to others, though even in his then feeble state few men of his age required or would receive less attention and waiting on. But soon he recovered his wonted cheerfulness; He found much that he could still do for Him he had served already with the best years of his life. No sermon he ever preached, no book he ever wrote, so clearly bore witness for his Lord as did that last year of patient waiting for the call. Oh, my friends, blessed is that servant whom his Lord when He comes shall find girding himself to work; but no less blessed is he who, patiently enduring sickness, weakness, forced inactivity, shall be found by his Lord–waiting. (S. Hobson, M. A.)
The leading of Peter
The other, who was to lead Peter against his own will, is God with His powerful hand. This leading we trace in the Acts of the Apostles. Peter is forced to give up his ardent desire to gather the lost sheep of the house of Israel into the fold of Christ; Israel becomes not Israel; Peter is obliged to leave the holy city, which has only imprisonment and the sword to give to the servants of their King; to Samaria his sovereign Leader leads him, and into the house of the Gentile Cornelius, and at length to Rome, the new Babylon, from whence he strengthened the elect strangers of the dispersion whom Paul, the apostle of the Gentiles, had brought into the fold of Israel, strengthened them in the enduring of persecution, and against the seductions of false prophets. From Jerusalem to Babylon–it went against nature. And this offering up of his own life, this becoming free from all will of his own, was to be crowned and to have its perfecting in the martyrs death, by which he should glorify God: then would he stretch out those hands which had been so active in his youth, to be bound to the cross; instead of the girdle of his youth, an executioners rope would tuck up his garments (cf. Act 21:11)
; instead of walking whither he would from one Pentecostal harvest to another, he should be lead whither he would not, to the painful and ignominious death of the cross. (R. Besser, D. D.)
The true service of Christianity to man
There is no question so generally discussed as this, and three classes give a wrong answer.
1. Those who maintain that Christianity has injured, rather than benefited, the race. They tell us that it has warped mans judgments, nurtured morbid sentimentality, sectionized society, and served the ends of superstition, priestcraft, and tyranny.
2. Those who maintain that it is one of the many elevating forces at work in society. They tell us that it is generally of service to man in a low stage of civilization; that, like the theories and superstitions of old times, it has its mission, which it will fulfil and then become obsolete, to be left behind as the race advances in intelligence and manly virtue.
3. Those who maintain that it does everything for man. They say that there is nothing good in the world but Christianity–none in nature, science, and the feelings of man without it; and that if a man has it, he needs nothing more. These conflicting sentiments raise the question, Of what real use is it? Let us look at this
I. ON THE NEGATIVE SIDE. This incident suggests
1. That Christianity does not counteract the natural changes to which mans physical life is subject. When thou wert young, &c. Peter was a genuine disciple; but, nevertheless, Christ tells him, in effect, that Christianity in his soul would not prevent time wearing out his body, and that age incapacitates a man from executing his volitions. When thou wert young thou couldst ply the oar, roam the fields, scale the hills; there was energy and flexibility in thy frame, by which thou couldst readily execute thy desires. But when thou shelf be old, although thy will shall be vigorous, thy executive power will be gone. Christianity will not prevent the bloom fading from the cheek, the brightness passing from the eye, the strength dying out of the limb. Christianity neither offers resistance to the regular course of nature, nor any atonement for her violations. This fact shows
(1) That physical sufferings are no criterion for individual moral states. Some of the best men are the greatest sufferers, and some of the most useful die in the zenith of life.
(2) That Christianity respects the ordinances of nature. However you drink in the spirit of religion, and however consecrated you may be to its service, if you rebel against nature you must suffer.
(3) That if the disciples of Christ would be physically happy, they must attend, like other men, to physical laws. If you are in want of physical comforts, it is of no use for you to sing, The Lord will provide, and sit down in sloth.
2. That Christianity does not guard a man from the social oppressions of life. It is here foretold that Peter should die of crucifixion. His religion rather exposed him to the malice of men. Christianity teaches that if we will live godly, we must suffer persecution. This fact shows
(1) That Christianity can do without the favour of the world. It does not authorize the compromise of its principles to gain worldly patronage; but requires us to carry them out in their fulness and force, even against a world in arms.
(2) That Christianity can do without the lives of its most devoted followers, rather than without their fidelity.
3. That Christianity does not solve the speculative problems of life. Why am I thus to be dealt with? What is to become of John? Is he to be crucified also? or will he live the natural term of life? To this Jesus replies, What is that to thee? There are many pressing questions to which Christianity offers no response but this, and for good reasons.
(1) The encouragement of the sequestions would strengthen the speculative tendency rather than improve the heart. One answer would lead to another question, and so on interminably.
(2) An answer would create emotions which would paralyze moral action. Supposing we knew what would happen to us and ours!
(3) An answer would multiply the forces that divert us from practical godliness.
4. That Christianity does not invest us with an infallible judgment in this life (verse 23). The disciples fell into a wrong interpretation of the Saviours meaning. Christianity does clear and strengthen and guide the judgment, but does not render it infallible. If these brethren could make this mistake, much more their successors.
II. THE POSITIVE SIDE.
1. The incident suggests that it enlists Christs interest in the history of His disciples. How do the Gospels display this? and it is now displayed in the prophecy of Peters future, and his preparation to meet it. Is it nothing to enlist the interest of the Governor of the universe? Nothing that you have the interest of One
(1) Who knows the whole of the past, present, and future of your inner and outer life?
(2) Who has ample power so to control the events of the outward life, and supply the aspirations of the inward as to crown your existence with perfect blessedness. What thought can be more soul inspiring and uplifting than this?
2. The incident suggests that it brings glory to God in the death of His disciples. It illustrates
(1) The mercy of God. Visit the death-bed of the genuine disciple; mark the calmness, resignation, and sometimes the triumphant rapture amidst physical anguish. It is mercy that sustains the spirit amidst the mysterious sufferings of dissolution.
(2) The fidelity of God, who has promised to be with His people in the last hour. Is this nothing? To glorify God, to illustrate His perfections, is the end of creation, the duty and supreme aim of the holy in all worlds. Is it nothing for Christianity to enable poor, depraved men to do in death that which is the highest aim of the highest seraph.
3. The incident suggests that it gives a definite unity and attraction to all the duties of His disciples. What theories of human duty ethical sages have propounded. How voluminous legal codes! But Christianity reduces all duties to Follow thou Me. Christianity presents duty, not in dry propositions, but in a fascinating life. In Christ we see it in the most perfect, attractive, and practicable forms. Is this nothing? (D. Thomas, D. D.)
The prophecy and its main lesson
In His old age the Apostle was to be crucified–made to stretch forth his hands upon the transverse beams of the cross, and girded (or lashed round the waist) to the instrument of torture by a cord. Tradition says that he was crucified, at his own request, with his head downwards; in that case, the girding, or tying tightly, to the cross would probably be necessary, by way of keeping the body of the sufferer in its right position. This is in all probability the reference of the words, another shall gird thee, though perhaps some will prefer to see in them nothing more than an allusion to the binding of the Apostle previously to his being led away to execution. But putting aside their original and literal meaning, the words lend themselves very well to a secondary application. They may be regarded as a striking parable of human life in its two great periods of youth and old age. Youth is full of enterprize, energy, hope, vigour, prompt in forming schemes, and active in carrying them into execution; when emancipated from the restraints of boyhood, it exults in its independence, and feels that it is the master of its own destiny. When thou wast young, thou girdedst thyself, and walkest whither thou wouldest. But old age is the season of helplessness and dependence; another is called in to perform the most necessary offices, and to supply our lack of service towards our own failing frames; the very old have to be led, fed, apparalled by others, and the end is, that they are carried whither (according to the flesh) men cannot but shrink from going. (Dean Goulburn.)
These words spake He, signifying by what death he should glorify God
God glorified in the Christians death
I. DEATH IS INEVITABLY CERTAIN. All men must submit to its destroying stroke; for it is appointed unto all men once to die. Christians themselves are not exempted from it. Peter and Paul and John died. Death is certain.
1. In consequence of the original sentence which has been pronounced upon our apostate race.
2. The constant reiteration of this fact demonstrates the certainty of mans mortality.
3. Constituted as human nature now is, it is impossible that we should enter upon the spiritual employments and blessedness of the heavenly world. The mind in its disembodied state is capable of entering upon the enjoyments and employment of heaven; but the body made up of decaying and material particles, requiring the constant refreshment of sleep and food, and occasionally of medicine, would not be a meet companion for the mind in future bliss, unless it should undergo a previous process of dissolution and resurrection, so that it may become fitted to take its part in the worship, and felicities of a spiritual heaven. Flesh and blood cannot inherit the kingdom of God. Either then there is the necessity of dying, or there is the necessity of undergoing a change, which is fully tantamount to dying.
4. The certainty of death will appear, if you consider the conformity which must be preserved between Christ the Head, and all the members of His mystical body. Jesus has died, and there is something of especial propriety that where the head has laid, there the members should lay.
II. THE SPECIFIC FORM AND MANNER OF OUR DEATH IS WISELY PREDETERMINED AND ARRANGED BY GOD.
1. There is a great variety of forms and modes in which the life of man is terminated. Some quit the world naturally, and others violently; some suddenly, and others by lingering steps. This depends very much on the particular conformation of the frame, on the habits of life,and a variety of incidental circumstances. Some are called to depart by diseases of the lungs, other by affections of the heart. Amidst all this vast variety of liabilities, it is wonderful that our frame exists as we find it, and that we are so long kept from the grasp of death.
2. This is not left to the choice of the subjects of this great change, nor to the volition of others, nor to mere chance and accident. God knows and God predetermines, not only the event of your death and the time, but the exact form and character. My times are in thy hand. He could signify it to you but it is wisely concealed. We know not at what hour the Son of Man cometh. Man may talk of certain constitutional predisposing causes, of primary organization, habits of life, accidents of infancy, &c., as all having a bearing and relation to the manner of our removal out of the world. But these are only so many of the minuter links in the great chain of cause and effect; and the first link of that chain is fastened to the throne of Deity.
III. HOW IT IS THAT THE CHRISTIAN DOES GLORIFY GOD IN HIS DEATH, IN WHATEVER PARTICULAR FORM IT MAY OCCUR.
1. He meets the first intimation of approaching dissolution with tranquility and resignation. There is an hour coming when he will observe no equivocal indications of the decay of the outward man; then does he not glorify God when he can say, I have no will of my own; here I am; let the Lord do with me as seemeth good in His sight.
2. By the avowal of a penitent mind. The sentiment of the publican becomes us in our last hour as well as in our initial moments–God be merciful to me a sinner.
3. When he is enabled to exemplify a firm and unshaken confidence in the Redeemer as the object of his sole and undivided reliance. I know whom I have believed, &c.
4. By their manifest detachment and disengagement of heart from the objects and interests of the present world. Whom have I in heaven but thee? &c.
4. When they are enabled to exemplify unwearied patience and submission amidst the pains and the sorrows of declining years.
5. By the devout spirit which he breathes while he lies upon the bed of death, waiting for his great change: for he who has lived much in the air of devotion while active, will carry the same spirit to the bed of death.
6. By the spirit of sweet and fervent charity which he is enabled to exemplify in his departing hours. In conclusion, permit me to ask you, Are you thus prepared to glorify God? In order to answer this let me propound another–Are you concerned to glorify God while you live?–for this is the best pledge and presage that you will glorify him when you come to die. (G. Clayton.)
Glorifying God in death
When dying of consumption the saintly Samuel Pearce of Birmingham remarked to his friends–It was never till to-day that I got any personal instruction from our Lords telling Peter by what death he should glorify God. Oh l what a satisfying thought it is that God appoints those means of dissolution by which He gets most glory to Himself. It was the very thing I needed; for of all the ways of dying, that which I most dreaded was by a consumption. But oh l my dear Lord, if by this death I can most glorify Thee, I prefer it to all others, and thank Thee that by this means Thou art hastening my fuller enjoyment of Thee in a purer world. (J. F. B. Tinling, B. A.)
Follow Me.
Following Christ
These were Christs first words to Peter Mat 4:19), and His last. They form the beginning and the end of Christian instruction, and on them hang all the law and the prophets. Moreover, the lesson was so continually enforced that when Peter came to write to his brethren he said, Christ also suffered for us, leaving us an example that we should follow His steps. Consider
I. SOME OF THE PREREQUISITES to compliance with this precept.
1. The will must be subjected to the will of Jesus. Many do not follow Christ, and the secret is they do not wish: they want to have their own way. A little relative of mine was being taught the Lords prayer, and when he came to Thy will be done, he said, Why cannot I say my will instead, and so do many older children. We have a remarkable illustration of this in the case of Saul of Tarsus. Before the Damascus incident it was ever My will. But the key-note of his whole after-life was struck when he said, What wilt Thou? &c.
2. The eyes must be opened. Blind Bartimaeus could not follow Jesus till He said, Thy faith hath saved thee, &c. But immediately after he did so. So there are multitudes spiritually blind, who cannot tread in Christs footsteps. Christ must open their eyes to see Him and whither He would lead them.
3. The affections must be aroused. Lovest thou Me? Thou knowest that I love Thee.
II. THE FORCE OF THESE WORDS, especially as connected with the case of Peter. They were words of
1. Solemn admonition.
(1) Peter was a restored backslider; and part of the meaning to him would be, All thy mistakes arose from not following Me. So the words have a retrospective use. Who can fail to trace his declensions to the same cause? But Christ would admonish us with regard to the future, As all thy mistakes arose through not following Me, henceforth, therefore, follow in My steps. You know how often we have stood at the cross-road of life. Shall we go to the right or to the left? And what have we done? Trusted to our own judgment? Leant on the council of friends? Or thrown the reins on the neck of the steed of circumstances and let him guide us whithersoever he will? Or have we sought counsel of the Lord?
(2) But, you say, how is a man to know the Lords will? Listen: The secret of the Lord is with them that fear Him. Those who fear Him are those who fear to grieve Him by the slightest deviation from the path He has marked out for them. God does not tell His secrets to everybody, nor do you. But there is such a thing as walking with the Lord so that He may direct our steps. Shall I hide from Abraham, My friend, &c. Still how? In Isa 11:2 it is promised that the Spirit of the Lord shall rest upon us and make us of a quick understanding–scent or smell, as it is in the margin, just like that hound who can follow the game past this difficulty and that. So with the believer dwelling in close communion with his Lord. You know how the North American Indian can trace the trail of one who has passed through the forest, To us it would be nothing. There is the print of the mocassin upon the tender herb, or a slight displacement of the brushwood, and to the trained eye there is the path that has been trodden. So there is such a thing as having what Paul calls our senses exercised to discern–quick of sight to see the way, quick of ear to hear this is the way, walk ye in it.
2. Gracious encouragement. They were spoken to a man who had been probed and tested. How many misgivings he must have had till this invitation was given! It was like the father encouraging his child to take the leap having first jumped himself, and then on the hither bank saying, Follow me. Thus Jesus speaks through our doubts and fears. So in regard to work. Never mind what the Mrs. Grundys say, Follow Christ.
3. Faithful warning. One of the most striking evidences of Christianity is its honesty. When the recruiting officer goes into the villages he talks of the glories of a soldiers life, of the prospect of promotion, but never of the work in the trenches, the marches under a burning sun, and the agonies of the battlefield. But here comes a new religion seeking to win men and promising them persecution, trial, conflict–nothing concealed. So the Lord says to Peter, Follow Me, but remember that you will die a martyrs death. The application to us is–Christ does promise us things inestimably dear, but He bids us count the cost. No cross, no crown. If any man will come after Me, &c. (W. P. Lockhart.)
Love the motive f or following Christ
Francis I. of France had not reached his twentieth year when he was present at the celebrated battle of Marignan, which lasted two days. The Marshal de Trivulce, who had been in eighteen pitched battles, said that those were the play of infants; but that this of Marignan was the combat of giants. Francis performed on this occasion prodigies of valour: he fought less as a king than as a soldier. Having perceived his standard-bearer surrounded by the enemy, he precipitated himself to his assistance in the midst of lances and halberts. He was presently surrounded; his horse pierced with several wounds; and his casque despoiled of its plumes. He must have been inevitably overwhelmed, if a body of troops detached from the allies had not hastened to his succour. Francis hazarded this battle against the advice of his general; and cut short all remonstrance by the celebrated expression, which became afterwards proverbial, Let him that loves me follow me. (Percy Anecdotes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Thou shalt stretch forth thy hands] Wetstein observes that it was a custom at Rome to put the necks of those who were to be crucified into a yoke, and to stretch out their hands and fasten them to the end of it; and having thus led them through the city they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not – not that he was unwilling to die for Christ; but he was a man – he did not love death; but he loved his life less than he loved his God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Joh 21:19 gives us the general scope of Joh 21:15, viz. that it was a prediction of that particular death by which Peter should die, which was (if we may believe what the ancients have generally reported, and we can have no other proof) by crucifying; in which kind of death the hands of the person crucified are stretched out and nailed to the cross. But which way he died we cannot certainly affirm. The evangelist assures us, that our Saviour spake these words with reference to that kind of death by which Peter as a martyr was to glorify God; nor is it any objection against his martyrdom, that our Saviour here saith, that he should be carried whither he would not; for he was not better than his Lord, whose spirit was willing, and flesh weak. Whether our Saviour by his command, Follow me, intended the imitation of him, his death, or the particular kind of his death, is uncertain; unless we will allow this text to be interpreted by Joh 13:36; 2Pe 1:14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18, 19. When thou wastyoungembracing the whole period of life to the verge of oldage.
thou girdedst thyself, andwalkedst whither thou wouldestwast thine own master.
when . . . old thou shaltstretch forth thine handsto be bound for execution, though notnecessarily meaning on a cross. There is no reason, however,to doubt the very early tradition that Peter’s death was bycrucifixion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Verily, verily, I say unto thee,…. A way of speaking often used by Christ, when about to deliver anything of considerable moment, partly to raise the attention, and partly for the more strong asseveration of what is spoken; and may have reference both to what went before, confirming Peter’s declaration of his love, which would be demonstrated by dying for him, and the testimony of his omniscience, by foretelling his death, and the kind of it; and to what follows after, which contains an account of Peter in his younger years, and a prophecy of what should befall him in old age:
when thou wast young; not that he was old now, and capable he was of doing, and he did do but just now, what our Lord ascribes to his younger years:
thou girdest thyself, and walkest whither thou wouldst; that is, he could put on his clothes himself, and gird them about him with a girdle, as was the custom of the eastern nations, who usually wore long garments; and as he, a little before, had girt his fisher’s coat about him, and walked where he pleased; denoting the liberty of his will in things natural and civil, which every man is possessed of, though not in things spiritual, without the grace of God; and also his power of doing what was most grateful to him, without being hindered by, or obliged to ask the leave of others:
but when thou shalt be old; implying, that he should live to a good old age, and be continued to be useful and serviceable in the cause of Christ, in preaching his Gospel, and feeding his lambs and sheep, as he did; for he lived to the times of Nero c, under whom he suffered, about forty years after this:
thou shalt stretch forth thy hands, and another shall gird thee. This refers not so much to an inability through old age to gird himself, and therefore should stretch forth his hands, that another might with more ease do it for him, and which would be the reverse of his former and present case; for the word gird is used in another sense than before, and signifies the binding of him as, a prisoner with cords, or chains; so “girding”, with the Jews, is the same as
, “tying and binding” d: but either to the stretching out of his hands upon the cross, when he should be girt and bound to that; for persons were sometimes fastened to the cross with cords, and not always with nails e: or, as others think, to his carrying of his cross on his shoulders, with his hands stretched out and bound to the piece of wood which went across; though his being girded or bound may as well be thought to follow the former, as this: indeed, what is added best suits with the latter,
and carry thee whither thou wouldst not; to a painful, cruel, shameful, and accursed death, the death of the cross; not that Peter in spirit would be unwilling to die for Christ, nor was he; but it signifies, that he should die a death disagreeable to the flesh.
c Euseb. Eccl. Hist. l. 2. c. 25. d R. David Kimchi, Sepher Shorash. rad. e Lipsius de Cruce, l. 2. c. 8. Bartholinus de Cruce, p. 57. 112.
Fuente: John Gill’s Exposition of the Entire Bible
Thou girdest thyself ( ). Imperfect active of customary action of , old verb, in N.T. only here and Ac 12:8. So as to (walkedst) and (wouldest), two other imperfects of customary action.
When thou shalt be old ( ). Indefinite temporal clause with and the first aorist active subjunctive of , old verb to grow old, in N.T. only here and Heb 8:13, “whenever thou growest old.”
Fuente: Robertson’s Word Pictures in the New Testament
Young [] . Literally, younger. Peter was apparently of middle age. See Mt 8:14.
Thou girdedst thyself [ ] . The word may have been suggested by Peter’s girding his fisher’s coat round him. The imperfect tense signifies something habitual. Thou wast wont to clothe thyself and to come and go at will.
Walkedst [] . Literally, walkedst about. Peculiarly appropriate to describe the free activity of vigorous manhood.
Stretch forth thy hands. The allusion to the extending of the hands on the cross, which some interpreters have found here, is fanciful. It is merely an expression for the helplessness of age.
Whither thou wouldest not. According to tradition Peter suffered martyrdom at Rome, and was crucified with his head downward.
Fuente: Vincent’s Word Studies in the New Testament
THE MANNER OF THE SERVANT’S DEATH TOLD V. 18,19
1) “Verily, verily, I say unto thee, When thou wast young,” (amen, amen, lego soi hote hes neoteros) “Truly, truly, I tell you that when you were younger,” a young man, before you became a disciple and an apostle.
2) “Thou girdest thyself and walked whither thou wouldest,” (ezonnues seauton kai peripateis hopou etheles) “You girded or fully dressed yourself and walked around, where you chose, of your own volition; “Impulsively you were your own master, your own Lord, a god unto yourself then, Joh 13:16; But he had now consecrated his energies and life to Christ who was his master or Lord, to whom he was hereafter to be a servant.
3) “But when thou shall be old,” (hotan de gerases) “However when you grow old,” to be a geriatric, a much older, mature servant to man.
4) “Thou shalt stretch forth thy hands,” (ekteneis tas cheiras sou) “You will stretch out or reach out your hands,” for help or assistance, as an unstable, stumbling, aged one, a subject or victim of others, even as a prisoner to be bound, perhaps even meaning to be crucified, as tradition holds that he was crucified.
5) “And another shall gird thee and carry thee,” (kai allos zosei se kai oisei) “And another person will dress you and will carry or assist you,” binding on you the clothes and leading you where they choose, Act 12:3-4.
6) “Whither thou wouldest not.” (hopou ou thelels “Where you would not choose to go,” if you could act on your own will, as in other days past, as they also did Paul, Act 22:25.
Fuente: Garner-Howes Baptist Commentary
18. Verily, verily, I tell thee. After having exhorted Peter to feed his sheep, Christ likewise arms him to maintain the warfare which was approaching. Thus he demands from him not only faithfulness and diligence, but invincible courage in the midst of dangers, and firmness in bearing the cross. In short, he bids him be prepared for enduring death whenever it shall be necessary. Now, though the condition of all pastors is not alike, still this admonition applies to all in some degree. The Lord spares many, and abstains from shedding their blood, satisfied with this alone, that they devote themselves to him sincerely and unreservedly as long as they live. But as Satan continually makes new and various attacks, all who undertake the office of feeding must be prepared for death; as they certainly have to do not only with sheep, but also with wolves. So far as relates to Peter, Christ intended to forewarn him of his death, that he might at all times ponder the thought, that the doctrine of which he was a minister must be at length ratified by his own blood. Yet it appears that in these words Christ did not speak with a view to Peter alone, but that he adorned him with the honourable title of Martyr in presence of the others; as if he had said, that Peter would be a very different kind of champion from what he had formerly shown himself to be.
When thou wast younger. Old age appears to be set apart for tranquillity and repose; and, accordingly, old men are usually discharged from public employments, and soldiers are discharged from service. Peter might, therefore, have promised to himself at that age a peaceful life. Christ declares, on the other hand, that the order of nature will be inverted, so that he who had lived at his ease when he was young will be governed by the will of another when he is old, and will even endure violent subjection.
In Peter we have a striking mirror of our ordinary condition. Many have an easy and agreeable life before Christ calls them; but as soon as they have made profession of his name, and have been received as his disciples, or, at least, some time afterwards, they are led to distressing struggles, to a troublesome life, to great dangers, and sometimes to death itself. This condition, though hard, must be patiently endured. Yet the Lord moderates the cross by which he is pleased to try his servants, so that he spares them a little while, until their strength has come to maturity; for he knows well their weakness, and beyond the measure of it he does not press them. Thus he forbore with Peter, so long as he saw him to be as yet tender and weak. Let us therefore learn to devote ourselves to him to the latest breath, provided that he supply us with strength.
In this respect, we behold in many persons base ingratitude; for the more gently the Lord deals with us, the more thoroughly do we habituate ourselves to softness and effeminacy. Thus we scarcely find one person in a hundred who does not murmur if, after having experienced long forbearance, he be treated with some measure of severity. But we ought rather to consider the goodness of God in sparing us for a time. Thus Christ says that, so long as he dwelt on earth, he conversed cheerfully with his disciples, as if he had been present at a marriage, but that fasting and tears afterwards awaited them, (235) (Mat 9:15.)
Another will gird thee. Many think that this denotes the manner of death which Peter was to die, (236) meaning that he was hanged, with his arms stretched out; but I consider the word gird as simply denoting all the outward actions by which a man regulates himself and his whole life. Thou girdedst thyself; that is, “thou wast accustomed to wear such raiment as thou chosest, but this liberty of choosing thy dress will be taken from thee.” As to the manner in which Peter was put to death, it is better to remain ignorant of it than to place confidence in doubtful fables.
And will lead thee whither thou wouldst not. The meaning is, that Peter did not die a natural death, but by violence and by the sword. It may be thought strange that Christ should say that Peter’s death will not be voluntary; for, when one is hurried unwillingly to death, there is no firmness and none of the praise of martyrdom. But this must be understood as referring to the contest between the flesh and the Spirit, which believers feel within themselves; for we never obey God in a manner so free and unrestrained as not to be drawn, as it were, by ropes, in an opposite direction, by the world and the flesh. Hence that complaint of Paul,
“
The good that I would I do not, but the evil that I would not, that I do,” (Rom 7:19.)
Besides, it ought to be observed, that the dread of death is naturally implanted in us, for to wish to be separated from the body is revolting to nature. Accordingly, Christ, though he was prepared to obey God with his whole heart, prays that he may be delivered from death. Moreover, Peter dreaded the cross on account of the cruelty of men; and, therefore, we need not wonder if, in some measure, he recoiled from death. But this showed the more clearly the obedience which he rendered to God, that he would willingly have avoided death on its own account, and yet he endured it voluntarily, because he knew that such was the will of God; for if there had not been a struggle of the mind, there would have been no need of patience.
This doctrine is highly useful to be known; for it urges us to prayer, because we would never be able, without extraordinary assistance from God, to conquer the fear of death; and, therefore, nothing remains for us but to present ourselves humbly to God, and to submit to his government. It serves also to sustain our minds, that they may not altogether faint, if it happen at any time that persecutions make us tremble. They who imagine that the martyrs were not moved by any fear make their own fear to yield them a ground of despair. But there is no reason why our weakness should deter us from following their example, since they experienced a fear similar to ours, so that they could not gain a triumph over the enemies of truth but by contending with themselves.
(235) “ Mais qu’il faloit puis apres qu’ils se preparassent, pleurer et jeuner;” — “but that afterwards they must be prepared to weep and fast.”
(236) “ De laquelle Pierre devoit mourir.”
Fuente: Calvin’s Complete Commentary
(18) Verily, verily, I say unto thee.This phrase is peculiar to St. John. (Comp. Note on Joh. 1:51.) The remainder of the verse contains three pairs of sentences answering to each other:
Thou wast young,. . . . Thou shalt be old;
Thou girdedst thyself,. . . . Thou shalt stretch forth thy hands, and another shall gird thee;
And walkedst whither thou wouldest, . . . And carry thee whither thou wouldest not.
Thou wast young.Literally, thou wast younger (than thou art now). Peter must have been at this time (comp. Mat. 8:14) in middle age.
Thou shalt stretch forth thy hands, and another shall gird thee.Do these words refer to the crucifixion of Peter? Tradition, from Tertullian downwards (Scorp. xv.; De Praescr. xxxv.), states that he was crucified, and, interpreting this prophecy by the event, asserts that they do. Tertullian himself so understood them, for he says, Then is Peter girded by another when he is bound to the cross.
But on the other hand, (1) the girding (with chains) would precede, not follow, the crucifixion; (2) it would be more natural to speak of another stretching forth his hands if the nailing them to the cross is intended; (3) the last clause, carry thee whither thou wouldest not, could not follow the stretching of the hands on the transverse beam of the cross.
It seems impossible therefore to adopt the traditional reference to crucifixion, and we must take the words, stretch forth thy hands, as expressing symbolically the personal surrender previous to being girded by another. To what exact form of death the context does not specify. We have thus in the second pair of sentences, as in the first and third, a complete parallelism, the stretching forth of the hands being a part of the girding by another, and the whole being in contrast to Thou girdedst thyself.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18, 19. Jesus has restored him to his office and now he symbolizes his future destiny. He who shrank from an imaginary danger will not shrink from the cross and the crown of martyrdom. Peter is said to have been crucified at Rome more than thirty years after this memorable conversation.
Fuente: Whedon’s Commentary on the Old and New Testaments
18. Girdedst thyself The young and athletic man, when about to perform some manly labor, would first tighten the girdle about his waist, so as to fasten his flowing apparel.
Whither thou wouldest That same young man is able to be his own master, taking what path he pleases.
Stretch forth thy hands In his second childhood, as in his first, he spreads out his helpless arms, that his girdle may be tightened by other hands round his waist. But this image suggests in the background the spreading of the arms of the apostolic martyr upon the cross; and this secondary, but really final and true meaning, is confirmed by the words that follow.
Another shall gird thee The girding of the old man by the attendant friend, is still the symbol of the binding with cords by an executioner.
Carry thee Shall lead thee.
Thou wouldest not To thy death. The actual order of the transaction thus dimly hinted was to be, however, first, the binding, then the leading, and then the stretching forth of the hands on the cross.
Fuente: Whedon’s Commentary on the Old and New Testaments
“In very truth I tell you, when you were young you regularly dressed yourself and walked where you wished, but when you will be old you will stretch out your hands and another will determine your dress and carry you where you do not wish to go.” Now this he spoke signifying by what manner of death he would glorify God.’
Peter had been free and was free now to do what he wished. But he was warned that one day he would be in the hands of the authorities and would be forced to do what they wanted, and their purpose would be to take him to prison and execution. There may be a hint here that that death would be by crucifixion, (some non-Biblical writers did use the term ‘to stretch out the hands’ as indicating crucifixion) but not necessarily so. The stress was on physical helplessness and violent death. Just as he had seen Jesus seized and led off to death, the death Peter had sought to avoid by his denial, so would it be with him.
There is an interesting contrast here with what Jesus had said about Peter denying Him. There too His statement began, ‘in very truth’ (Joh 13:38). Both situations were inevitable due to the weakness of man and the purposes of God. Satan was allowed to lead Peter astray, but only under the final protection of God (Luk 22:31). In the end he would be restored, having learned the lesson through which he would be able to help others. And in the end his restoration would be finally completed when he experienced readily what his denial had sought to prevent.
Fuente: Commentary Series on the Bible by Peter Pett
A prophecy concerning Peter:
v. 18. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
v. 19. This spake He, signifying by what death he should glorify God. And when He had spoken this, He saith unto Him, Follow Me. The interview with Peter affected also the Lord very deeply, because His love for His disciples was most cordial. Referring probably to the action of Peter in girding his coat about him when the Lord stood on the beach, Jesus tells him that these conditions are still obtaining. He still has his freedom to come and go as he wished. But the time is coming, in his old age, when Peter will be obliged to extend his hands, to be bound and manacled and to be led where he has no natural inclination to go. It was a prophecy of Peter’s martyrdom. According to tradition which seems correct, Peter was put to death under the emperor Nero, by crucifixion, thus giving glory and honor and praise to God, even in his death. Only he must follow Christ, his Lord and Savior, at all times, whithersoever he was led. Note: The steadfast believer, sealing his faith with his life, gives glory to, and causes glory to come upon, the name of God and Jesus. Suffering for the sake of Christ belongs to the experiences of the average Christian, and especially of the servants of the Word.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 21:18-19. When thou wast young, &c. St. Peter being thus restored to his apostolic office and dignity, Jesus proceeded to forewarn him of the persecutions, to which he, in particular, would be exposed in the execution of his office, intending thereby to inspire him with courage and constancy; but we do not read a word of that spiritual dignity and authoritywhich his pretended successors have arrogated. When thou wast young, thou girdedst thyself, &c. alluding perhaps to the strength and activitywhich he had now shown in swimming to shore after he had girded his fisher’s coat upon him: but, when thou shalt be old, &c. “Instead of that liberty which in youth thou enjoyedst, thou shalt in thine old agebe a prisoner; for thou shalt be bound and carried whither thou wouldest not naturally incline to go, even to those sufferings to which flesh and blood have the strongest aversion.” Some have thought, that the words thou shalt stretch forth thy hands, &c. allude to the manner of his death on the cross, and which indeed seems probable from the next words, which the historian delivers as explanatory of those of our Lord, This spake he, signifying by what death he should glorify God. However, the next words of our Lord must plainly be understood to signify, that Peter was to follow him in the kind of his death: “Follow me, and shew that thou art willing to conform to my example, and to follow meeven to the death of the cross.” Agreeably hereto, the unanimous voice of antiquity assures us, that St. Peter was crucified, and, as some say, about forty years after this; but the exact time is not known.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 21:18 . With the thrice-uttered Peter is again installed in his vocation, and with solemn earnestness ( , , . . .) Jesus now immediately connects the prediction of what he will one day have to endure in this vocation. The prediction is clothed in a symbolic form. Comp. Act 21:11 .
] than now. Peter, who had been already for a considerable time married (Mat 8:14 ), was at that time of middle age. In the antithesis of past youth and coming old age ( ) the present condition certainly remains without being characterized; but this, in the vivid delineation of the prophetic picture, must not be pressed. Every expression of prophetic mould is otherwise subject to its “obliquity” (against De Wette). But the objection of the want of a simplicity worthy of Jesus (De Wette) is, considering the entire concrete and illustrative form of the prophecy, perfectly unjust. Note, moreover, that is not designed with the rest for symbolical interpretation (refers perhaps to his self-willedness before his conversion, Euth. Zigabenus, Luthardt, or in the earlier time of youth, Lange; to the autonomic energy in his calling, Hengstenberg), but serves only as a plastic preparation for the prediction beginning with , as a further background, from which the predictive figure the more vividly stands out in relief.
. ] Feebly stretching them out to the power of strangers, and therewith surrendering thyself to it. Then will another (undefined subject of the hostile power) gird thee , i.e. surround thee with fetters as with a girdle , bind thy body around with bonds, and convey thee away, whither thou wilt not , namely, to the place of execution (comp. Mar 15:22 ); for with : , , Chrysostom. Note further, that as with the three clauses of the first half of the verse there is a complete correspondence formed by means of the three clauses of the second, namely (1) by .; (2) by ; and (3) by , the words form no independent point, but only serve for the illustration of the second, graphically describing the surrender into the power of the , who will perform the (not the joy at being bound with fetters, Weitzel). All the less were the Fathers, and most of the later expositors (including Tholuck, Maier, De Wette, Brckner, Hilgenfeld, Hengstenberg, Baeumlein), justified in making . . . . precisely the characteristic point of the prediction, and in interpreting it of the stretching out on the transverse beam of the cross , in which case we must then, if is not, as designating passivity, to be volatilized into a general expression (Hengstenberg), refer the to the binding to the cross before the nailing thereto (so already Tertullian, Scorp . 15), or again, to the girding round with the loin cloth (which, however, can by no means be historically proved by Ev. Nicod . 10, see Thilo, ad Cod. Apocr. I. p. 582 f.), as also Brckner and Ewald have done. It is decisive against the entire explanation, referring it to the crucifixion, that would be quite incongruous not before but after the stretching out of the hands and girding, [286] and it must in that case be understood of the bearing to the cross by the executioner’s assistants (Ewald, comp. Bengel), according to which, however, in spite of this very special interpretation, the reference of the stretching out of the hands to the crucifixion must be again given up, and there would remain only the above doubtful binding on of the girdle round the loins as a specific mark of crucifixion. Others (so especially Gurlitt and Paulus) have found nothing more than the prediction of actual weakness of old age , and therewith made of the saying introduced in so weighty a manner something that says nothing. Olshausen refers to youth and old age in the spiritual life ; [287] Peter, that is to say, will in his old age be in manifold ways hindered, persecuted, and compelled against his will to be active then and there, of which experiences his cross is the culminating point. In a similar manner Tholuck: the apostle is given to understand how he, who had been still governed in the earlier period of his life more by self-will, will come more and more under a higher power, and will submit himself at last even with resignation to the martyr-death destined by God. Comp. Lange, and even Bleek, p. 235 f., who by the actually understands Jesus; a mistaken view also in Mayerhoff, Petr. Schr . p. 87. All such spiritual allusions fall to the ground in virtue of Joh 21:19 , as, moreover, also is not appropriate, the supposed representation of complete surrender, and instead of it probably must have been expected. Unsuitable also would be , since in truth that spiritual maturity of the apostle could not first be a subject of expectation in his old age. Beza is correct: “Christus in genere praedicat Petri mortem violentam fore.” Nonnus: | , | , . And beyond that point we cannot go without arbitrariness. Comp. also Luthardt and Godet.
[286] A resource has indeed been sought with Casaubon by referring . . . . to the circumstance that before the crucifixion took place the cruciarii were carried about “collo furcae inserto et manibus dispessis et ad furcae cornua deligatis,” Wetstein. But the girding , as it necessarily points to binding round the body, would be an inappropriate figure of the attaching the hands . Logical subtleties cannot succeed in putting right the incongruity above alluded to, although Brckner has made the attempt.
[287] Comp. Euth. Zigabenus: to the life of Peter under the law, in which he has acted with self-will, the full maturity of the is opposed, in which he will stretch out his hands for crucifixion, etc.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
Ver. 18. Another shall gird thee ] That is, cord thee, manacle and pinion thee, carry thee prisoner whither thou wouldst not. Peter would, and he would not, suffer. Every new man is two men, hath two contrary principles in him, flesh and spirit. The spirit is willing, the flesh weak and wayward. This made the martyrs many of them chide themselves, and crave prayers of others. Bishop Ridley said to the smith, as he was knocking in the staple, Good fellow, knock it in hard, for the flesh will have its course. So Rawlins White, martyr, going to the stake, and meeting with his wife and children, the sudden sight of them so pierced his heart, that the very tears trickled down his cheeks. But he soon after, as though he had misliked this infirmity of his flesh, began to be as it were angry with himself, insomuch that in striking his breast with his hand, he used these words, Ah flesh, stayest thou me so? wouldst thou fain prevail? well, I tell thee, do what thou canst, thou shalt not, by God’s grace, have the victory. So Latimer in a letter to Bishop Ridley, Pray for me, I say; pray for me, I say; for I am sometimes so fearful that I would creep into a mouse hole; sometimes God doth visit me again with his comforts; so he cometh and goeth, to teach me to feel and know my infirmity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18. ] The end of his pastoral office is announced to him: a proof of the which he had just confessed; a contrast to the denial of which he had just been reminded; a proof to be hereafter given of the here recognized genuineness of that love which he had been professing. There is no implied question , as Lcke thinks: the futures are prophetic.
] John’s manner again.
[may be merely] in contrast to . [Or] it perhaps includes his life up to the time prophesied of.
. ., as in Joh 21:7 , he had girt his fisher’s coat to him: but not confined in its reference to that girding alone ‘thou girdedst thyself up for My work, and wentest hither and thither but hereafter there shall be a service for thee “paullo constrictior” . , but not as just now, in swimming; in a more painful manner, on the transverse beam of the cross; and another the executioner shall gird thee, with the cords binding to the cross’ (“tunc Petrus ab altero vincitur, cum cruci adstringitur,” Tertull. Scorp. 15, vol. ii. p. 151). Such is the traditionary account of the death of Peter, Euseb. ii. 25; iii. 1, where see notes in Heinichen’s edn. Cf. also Prolegg. to 1 Pet. ii. 9 ff.
, viz. in the lifting up after the fastening to the cross or perhaps, by a , in making thee go the way to death, bearing thy cross.
. ] “Quis enim vult mori? Prorsus nemo: et ita nemo ut B. Petro diceretur, Alter te cinget, et feret quo tu non vis.” Aug [260] Serm. clxxiii. 2.
[260] Augustine, Bp. of Hippo , 395 430
Prof. Bleek (Beitrge zur Evangelien-kritik, p. 235, note) suggests an interpretation of this prophecy which is surely contrary to Joh 21:19 : that the former part, . applies to the life of Peter before his calling, the latter to his life in the service of the Lord, who is the who was to strengthen him for his work ( ), that he was to stretch out his hands in the sense of his own weakness, not merely in the feebleness of old age (in prayer?), and finally this , the Lord whom he served, would carry him whither he would not, i.e. to a death of martyrdom. But this says nothing of , on which the stress evidently is, and which Bleek, while he recognizes, endeavours to get rid of by strangely supposing the idea to have arisen after the death of Peter.
Fuente: Henry Alford’s Greek Testament
Joh 21:18 . To this command our Lord unexpectedly adds a reflection and warning emphasised by the usual . It had been with a touch of pity Jesus had seen the impulsive, self-willed Peter gird his coat round him and plunge into the sea. It suggested to Him the severe trials by which this love must be tested, and what it would bring him to: , “when thou wert younger” (the comparative used not in relation to the present, but to the following) “thou girdedst thyself and walkedst whither thou wouldest,” i.e. , your own will was your law, and you felt power to carry it out. The “girding,” though suggested by the scene, Joh 21:7 , symbolises all vigorous preparation for arduous work. . The interpretation of these words must be governed by the succeeding clause, which informs us that by them Jesus hinted at the nature of Peter’s death. But this does not prevent us from finding in them, primarily, an intimation of the helplessness of age, and its passiveness in the hands of others, in contrast to the self-regulating activity and confidence of youth. The language is dictated by the contrasted clause, and to find in each particular a detail of crucifixion, is to force a meaning into the words. is not the stretching out of the hands on the cross, but the helpless lifting up of the old man’s hands to let another gird him. . “Magnificus martyrii titulus.” Grotius. “Die conventionelle Sprache der Mrtyrerkirche klingt an in . ; weil der Zeugentod zu Ehren Gottes erlitten wird.” Holtzmann. The expression has its root in Joh 12:23 ; Joh 12:28 . . It is very tempting to refer this to Joh 13:36 , , and probably there is a latent reference to this, but in the first instance it is a summons to Peter to accompany Jesus as He retires from the rest. This is clear from what follows.
Fuente: The Expositors Greek Testament by Robertson
John
YOUTH AND AGE, AND THE COMMAND FOR BOTH
Joh 21:18 – Joh 21:19 .
The immediate reference of these words is, of course, to the martyrdom of the Apostle Peter. Our Lord contrasts the vigorous and somewhat self-willed youth and the mellowed old age of His servant, and shadows forth his death, in bonds, by violence. And then He bids him, notwithstanding this prospect of the issue of his faithfulness, ‘Follow Me.’
Now I venture, though with some hesitation, to give these words a slightly different application. I see in them two pictures of youth and of old age, and a commandment based upon both. You young people are often exhorted to a Christian life on the ground of the possible approach of death. I would not undervalue that motive, but I seek now to urge the same thing upon you from a directly opposite consideration, the probability that many of you will live to be old. All the chief reasons for our being Christians are of the same force, whether we are to die to-night, or to live for a century. So in my text I wish you to note what you are now; what, if you live, you are sure to become; and what, in the view of both stages, you will be wise to do. ‘When thou wast young thou girdedst thyself, and wentest whither thou wouldest. When thou shalt be old another shall gird thee, and carry thee whither thou wouldest not.’ Therefore, ‘Follow Me.’
I. So, then, note the picture here of what you are.
‘When thou wast young thou girdedst thyself.’ There is a picture easily translated, and significant of much. The act of girding implies preparation for action, and may be widened out to express that most blessed prerogative of youth, the cherishing of bright imaginations of its future activity and course. The dreams of youth are often laughed at, but if a young man or woman be faithful to them they are the prophecies of the future, and are given in order that at the opening of the flower nature may put forth her power; and so we may be able to live through many a dreary hour in the future. Only, seeing that you do live so much in rich foreshadowings and fair anticipations of the times that are to come, take care that you do not waste that divine faculty, the freshness of which is granted to you as a morning gift, the ‘dew of your youth.’ See that you do not waste it in anticipations which cling like mist to the low levels of life, but that you lift it higher and embrace worthy objects. It is good that you should anticipate, that you should live by hope. It is good that you should be drawn onwards by bright visions, whether they be ever fulfilled or no. But there are dangers in the exercise, and dreaming with some of you takes the place of realising your dreams, and you build for yourselves fair fabrics in imagination which you never take one step to accomplish and make real. Be not the slaves and fools of your imaginations, but cultivate the faculty of hoping largely; for the possibilities of human life are elastic, and no man or woman, in their most sanguine, early anticipations, if only these be directed to the one real good, has ever exhausted or attained the possibilities open to every soul.
Again, girding one’s self implies independent self-reliance, and that is a gift and a stewardship given as all gifts are stewardships to the young. We all fancy, in our early days, that we are going to build ‘towers that will reach to heaven.’ Now we have come, and we will show people how to do it! The past generations have failed, but ours is full of brighter promise. There is something very touching, to us older men almost tragical, in the unbounded self-confidence of the young life that we see rushing to the front all round us. We know so well the disillusion that is sure to come, the disappointments that will cloud the morning sky. We would not carry one shadow from the darkened experience of middle life into the roseate tints of the morning. The ‘vision splendid’
Will fade away Into the light of common day,’
soon enough. But for the present this self-reliant confidence is one of the blessings of your early days.
Only remember, it is dangerous, too. It may become want of reverence, which is ruinous, or presumption and rashness. Remember what a cynical head of a college said, ‘None of us is infallible, not even the youngest,’ and blend modesty with confidence, and yet be buoyant and strong, and trust in the power that may make you strong. And then your self-confidence will not be rashness.
‘Thou wentest whither thou wouldest.’ That is another characteristic of youth, after it has got beyond the schoolboy stage. Your own will tends to become your guide. For one thing, at your time of life, most other inward guides are comparatively weak. You have but little experience. Most of you have not cultivated largely the habit of patient reflection, and thinking twice before you act once. That comes: it would not be good that it should be over-predominant in you. ‘Old heads on young shoulders’ are always monstrosities, and it is all right that, in your early days, you should largely live by impulse, if only, as well as a will, there be a conscience at work which will do instead of the bitter experience which comes to guide some of the older of us.
Again, yours is the age when passion is strong. I speak now especially to young men. Restraints are removed for many of you. There are dozens of young men listening to me now, away from their father’s home, separated from the purifying influence of sisters and of family life, living in solitary lodgings, at liberty to spend their evenings where they choose, and nobody be a bit the wiser. Ah, my dear young friend! ‘thou wentest whither thou wouldest’ and thou wouldest whither thou oughtest not to go.
There is nothing more dangerous than getting into the habit of saying, ‘I do as I like,’ however you cover it over. Some of you say, ‘I indulge natural inclinations; I am young; a man must have his fling. Let me sow my wild oats in a quiet corner, where nobody will see the crop coming up; and when I get to be as old as you are, I will do as you do; young men will be young men,’ etc., etc. You know all that sort of talk. Take this for a certain fact: that whoever puts the reins into the charge of his own will when he is young, has put the reins and the whip into hands which will drive over the precipice.
My friend! ‘I will’ is no word for you. There is a far diviner and better one than that-’I ought.’ Have you learnt that? Do you yield to that sovereign imperative, and say, ‘I must, because I ought and, therefore, I will’? Bow passion to reason, reason to conscience, conscience to God-and then, be as strong in the will and as stiff in the neck as ever you choose; but only then. So much, then, for my first picture.
II. Now let me ask you to turn with me for a moment to the second one-What you will certainly become if you live.
All the bright visions that dance before your youthful mind will fade away. We begin by thinking that we are going to build temples, or ‘towers that shall reach to heaven,’ and when we get into middle life we have to say to ourselves: ‘Well! I have scarcely material enough to carry out the large design that I had. I think that I will content myself with building a little hovel, that I may live in, and perhaps it will keep the weather off me.’ Hopes diminish; dreams vanish; limited realities take their place, and we are willing to hold out our hands and let some one else take the responsibilities that we were so eager to lay upon ourselves at the first. Strength will fade away. ‘Even the youths shall faint and be weary, and the young men shall utterly fail.’ Physical weariness, weakness, the longing for rest, the consciousness of ever-narrowed and narrowing powers, will come to you, and if you grow up to be old men, which it is probable that many of you will do, you will have to sit and watch the tide of your life ebb, ebb, ebbing away moment by moment.
Self-will will be wonderfully broken, for there are far stronger forces that determine a man’s life than his own wishes and will. We are like swimmers in the surf of the Indian Ocean, powerless against the battering of the wave which pitches us, for all our science, and for all our muscle, where it will. Call it environment, call it fate, call it circumstances, call it providence, call it God-there is something outside of us bigger than we are, and the man who begins life, thinking ‘Thus I will, thus I command, let my determination stand instead of all other reason’; has to say at last, ‘I could not do what I wanted. I had to be content to do what I could.’ Thus our self-will gets largely broken down; and patient acceptance of the inevitable comes to be the wisdom and peace of the old man.
And, last of all, the picture shows us an irresistible approximation to an unwelcome goal: ‘Another shall carry thee whither thou wouldest not.’
Life to the old seems to you to be so empty and ashen grey that you wonder they care to live. But life to them, for all its disappointments, its weariness, its foiled efforts, its vanished hopes, its departed companions, is yet life, and most of them cling to it like a miser to his gold. But yet, like a man sucked into Niagara above the falls, they are borne on the irresistible, smooth flood, nearer and nearer to the edge of the rock, and they hear the mighty sound in their ears long before they reach the place where the plunge is to be taken from sunshine into darkness and foam.
So ‘when thou shalt be old’ your fancy will be gone, your physical strength will be gone, your freshness will be gone, your faculty of hoping will work feebly and have little to work on; on earth your sense of power will be humbled, and yet you will not want to be borne to the place whither you must be borne.
Fancy two portraits, one of a little chubby boy in child’s dress, with a round face and clustering curls and smooth cheeks and red lips, and another of an old man, with wearied eyes, and thin locks, and wrinkled cheeks, and a bowed frame. The difference between the two is but the symbol of the profounder differences that separate the two selves, which yet are the one self-the impetuous, self-reliant, self-willed, hopeful, buoyant youth, and the weary, feeble, broken, old man. And that is what you will come to, if you live, as sure as I am speaking to you, and you are listening to me.
III. And now, lastly, what in the view of both these stages it is wise for you to do.
But you cannot follow Him, and He has no right to tell you to follow Him, unless He is something more and other to you than Example, and Commander, and Companion. What business has Jesus Christ to demand that a man should go after Him to the death? Only this business, that He has gone to the death for the man. You must follow Christ first, my friend, by coming to Him as a sinful creature, and finding your whole salvation and all your hope in humble reliance on the merit of His death. Then you may follow Him in obedience, and imitation, and glad communion.
That being understood, I would press upon you this thought, that such a following of Jesus Christ will preserve for you all that is blessed in the characteristics of your youth, and will prevent them from becoming evil. He will give you a basis for your hopes and fulfil your most sanguine dreams, if these are based on His promises, and their realisation sought in the path of His feet. As Isaiah prophesies, ‘the mirage shall become a pool.’ That which else is an illusion, dancing ahead and deceiving thirsty travellers into the belief that sand is water, shall become to you really ‘pools of water,’ if your hopes are fixed on Jesus Christ. If you follow Him, your strength will not ebb away with shrunken sinews and enfeebled muscles. If you trust Christ, your self-will will be elevated by submission, and become strong to control your rebellious nature, because it is humble to submit to His supreme command. And if you trust and follow Jesus Christ, your hope will be buoyant, and bright, and blessed, and prolong its buoyancy, and brightness, and blessedness into ‘old age, when others fade.’ If you will follow Christ your old age will, if you reach it, be saved from the bitterest pangs that afflict the aged, and will be brightened by future possibilities. There will be no need for lingering laments over past blessings, no need for shrinking reluctance to take the inevitable step. An old age of peaceful, serene brightness caught from the nearer gleam of the approaching heaven, and quiet as the evenings in the late autumn, not without a touch of frost, perhaps, but yet kindly and fruitful, may be ours. And instead of shrinking from the end, if we follow Jesus, we shall put our hands quietly and trustfully into His, as a little child does into its mother’s soft, warm palm, and shall not ask whither He leads, assured that since it is He who leads we shall be led aright.
Dear young friends! ‘Follow Me!’ is Christ’s merciful invitation to you. You will never again be so likely to obey it as you are now. Well begun is half ended. ‘I would have you innocent of much transgression.’ You need Him to keep you in the slippery ways of youth. You could not go into some of those haunts, where some of you have been, if you thought to yourselves, ‘Am I following Jesus as I cross this wicked threshold?’ You may never have another message of mercy brought to your ears. If you do become a religious man in later life, you will be laying up for yourselves seeds of remorse and sorrow, and in some cases memories of pollution and filth, that will trouble you all your days. ‘To-day, if ye will hear His voice, harden not your hearts.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Verily, verily. Twenty-fifth and last occurance of this double Amen (App-10). See on Joh 1:51 and p. 1511.
young. Greek. neoteros, younger. The positive neos applied to any one up to thirty. This and Joh 20:4 gave rise to the tradition that Peter was a middle-aged man. girdedst. Greek. zonnumi. Only here.
wouldest. Greek. thelo. App-102.
carry = lead. Greek. phero. Compare Mar 9:17. Luk 15:23. Act 14:13.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] The end of his pastoral office is announced to him:-a proof of the which he had just confessed;-a contrast to the denial of which he had just been reminded;-a proof to be hereafter given of the here recognized genuineness of that love which he had been professing. There is no implied question, as Lcke thinks:-the futures are prophetic.
] Johns manner again.
-[may be merely] in contrast to . [Or] it perhaps includes his life up to the time prophesied of.
. .,-as in Joh 21:7, he had girt his fishers coat to him: but not confined in its reference to that girding alone-thou girdedst thyself up for My work, and wentest hither and thither-but hereafter there shall be a service for thee paullo constrictior- . , but not as just now, in swimming; in a more painful manner, on the transverse beam of the cross; and another-the executioner-shall gird thee,-with the cords binding to the cross-(tunc Petrus ab altero vincitur, cum cruci adstringitur, Tertull. Scorp. 15, vol. ii. p. 151). Such is the traditionary account of the death of Peter, Euseb. ii. 25; iii. 1, where see notes in Heinichens edn. Cf. also Prolegg. to 1 Pet. ii. 9 ff.
, viz. in the lifting up after the fastening to the cross-or perhaps, by a , in making thee go the way to death, bearing thy cross.
.] Quis enim vult mori? Prorsus nemo: et ita nemo ut B. Petro diceretur, Alter te cinget, et feret quo tu non vis. Aug[260] Serm. clxxiii. 2.
[260] Augustine, Bp. of Hippo, 395-430
Prof. Bleek (Beitrge zur Evangelien-kritik, p. 235, note) suggests an interpretation of this prophecy which is surely contrary to Joh 21:19 :-that the former part, . applies to the life of Peter before his calling,-the latter to his life in the service of the Lord, who is the -who was to strengthen him for his work (),-that he was to stretch out his hands in the sense of his own weakness, not merely in the feebleness of old age (in prayer?), and finally this , the Lord whom he served, would carry him whither he would not, i.e. to a death of martyrdom. But this says nothing of , on which the stress evidently is, and which Bleek, while he recognizes, endeavours to get rid of by strangely supposing the idea to have arisen after the death of Peter.
Fuente: The Greek Testament
Joh 21:18. , , verily, verily) Even after the Resurrection the Lord employed this most weighty formula.-, a comparatively young man) The comparative comprises the years of Peter, even as far as to the threshold of old age.- , thou didst gird thyself) as in Joh 21:7.-, and didst walk about) as in Joh 21:3, I go a fishing.- , whither thou wouldest) So he had done in Joh 21:7.-, thou shalt be old) Hereby it is indicated, that Peter would reach old age, 1Pe 5:1, I who am also an elder; but not a great old age.-, thou shalt stretch forth) after the manner of those crucified, thine hands, so as that they may be made fast to the transverse beam of the cross.- , shall gird thee) with a cord.-, shall carry thee) to the stock of the cross, so as that thou mayest be fastened to it with thy whole body. They used to be bound to the cross, whilst the nails were fastened in. In antithesis to, thou didst walk about.-, whither) namely, to the place where the cross is to be fastened into the ground. This passage must be so explained as not to apply to every kind of punishment [but to crucifixion only].- , thou wouldest not) according to the prompting of nature [as contrasted with grace].
Fuente: Gnomon of the New Testament
Joh 21:18
Joh 21:18
Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.-This was added by way of illustrating Peters life-work. When one is young he feels buoyant and selfconfident, but when the infirmities of age come, he feels dependent and stretches out his hands for help and is led whither he would not go. [Peter had denied his Master to save his own life. Now that he is reinstated in the old confidence and charged with the Masters work, he is told that he will be called on to die for it. He will be girded, not with a girdle, but with bonds, and he shall be led where he would not, unto death.]
Fuente: Old and New Testaments Restoration Commentary
but: Joh 13:36, Act 12:3, Act 12:4
another: Act 21:11
thou wouldest not: Joh 12:27, Joh 12:28, 2Co 5:4
Reciprocal: Jer 43:6 – Jeremiah Eze 3:25 – General Mat 5:18 – verily Mat 22:13 – Bind Mar 14:18 – Verily Joh 1:51 – Verily Act 3:1 – Peter 2Pe 1:14 – even
Fuente: The Treasury of Scripture Knowledge
THE RENEWAL OF ST. PETER
Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
Joh 21:18
Peter, with all his advantages, fell; he denied his Master. He was forgiven, but he could not forget. Yet he learnt that the pain of that memory had its part to play in the purification, the renewing, the strengthening of his character.
It is a greater evidence of the power of Christianity that Peter should have died a martyr than that Saul, the fierce inquisitor, should have become the St. Paul of the great hymn to charity.
I. The one thing Peter wanted is told him.At first reading this suggestion that he would die a martyr seems a harsh one, but it was probably the one thing which could have restored his self-respect, He is reassured of his capacity for heroism. For the fears of a good man are not allayed when he has saved his skin, nor is his inner sense of shame wiped out by repentance. Peter knew that he had been a coward, and the more keenly a man repents cowardice, the more terribly is it borne in upon him that he may do the same thing again. Peter had protested that he was ready to die, and having refused to die, he has done with protestations. Thou knowest all things; Thou knowest that I love Thee, is all that he will say. Christ makes the protestation for him. He will be ready, Christ assures him, to die any death, and the last terror is lifted from the soul of the man who, tradition tells us, voluntarily increased the sufferings of his own crucifixion. No wonder that when our Lord called to him to follow he was ready to follow both to prison and to death.
II. This, indeed, is forgiveness and renewal.He does not wish to know that he has been excused the penalty; he is willing, nay, desirous of paying that if he can atone; he has been thwarting the Divine purpose; can he do anything to counteract the past, and so feel that he is now at least in harmony with the Divine will? Yes, he has been a coward, but he may become a martyr. His Lords faith in him redeems him from despair, sets him again in self-respect upon his feet, and remains a continual inspiration from which he shall never again fall away.
Rev. F. Ealand.
Illustration
Simon, son of John, lovest thou Me more than these? Feed My sheep. Do we love Christ; then does our love drive us to feed sheep or tend lambs? Have we girded ourselves to some task in which our own profit is not concerned? have we committed ourselves to any cause, so as to give others a chance to carry us whither we would not? Let us not accept that miserable view of a layman, that he is a mere non-clergyman, a negative thing, a man unfettered by creeds and articles and definitionsthat is but a poor idea of a layman. A layman is a member of the laos or people of Christ, and as such he is like his brethren of the clergy, both free and bound, free and yet the servant of Christ, in Whose service alone he can find true freedom.
(SECOND OUTLINE)
THE TWO GIRDINGS
Sometimes, and not unfrequently, this happens; the scheme on which the hearts of a few wise men are set seems to be gaining ground year by year, and then, who knows how, from beyond the world, as it seems, there comes over the people a wind of some new enthusiasm, and the ideals so sedulously pursued seem by comparison insignificant and the old watchwords cease to attract, and the reformers themselves are carried with more or less reluctance on wider ways not of their own choosing. So it was with St. Peter, and so it is still. How deep an echo must these words of our text find in the hearts of statesmen who have been anything more than opportunists!
The thoughts suggested for our consideration shall be these two simple but none the less important ones
I. That under Divine Providence we have each a work to do for God, each a station and duties in the Divine society; some sheep to feed, some lambs to tend.
II. That the way in which we can best do this work, while it must task our own utmost capacity in wisdom and power, is yet (because it is under Divine power and wisdom) subject to changes beyond our calculation, which confound the wisdom of the wisest and lay the greatest power in the dust.
Rev. Canon Beeching.
Illustration
The Divine Master is here bringing Himself into personal relations with His great and chief Apostle. It was not, as when He appeared to the ten in the upper chamber, when words of peace and of solemn commission were addressed to allPeace be unto you: as My Father hath sent Me, even so send I you. These words were spoken to St. Peter amongst the rest, and we are told, too, that there was a special and private interview vouchsafed to him alone: The Lord is risen indeed, and hath appeared unto Simon. And we cannot doubt that then words of reconciliation, words of pardon, words of peace were spoken to the Apostle who had betrayed his Lord. But now, in the eyes of the Divine Master, something more is needed. St. Peter had lost that lawful self-confidence that was necessary to the fulfilment of the apostolic office; he who in the strength of his character, he who in the warmth and sensitiveness of his moral nature had taken, naturally, the foremost place amongst his brother disciples, must needs have lost that position of eminence and of dignity, having thrice denied Him. And so does the Divine Master will to restore, and to reassure him, and so, on the shore of the lake, after the long night had been spent in fruitless endeavour in the fishermens craft, and when, in obedience to the Divine Master, the miraculous draught of fishes had taken place, He addresses Himself personally to St. Peter in the presence of the rest.
Fuente: Church Pulpit Commentary
8
The Greek word for young has the comparative form, which makes it mean “younger.” Jesus is speaking of the days when Peter was in his prime physically and able to tare for himself, even to the extent of self-defense if necessary. But the time was coming when he would be subject to the will and strength of others. This prediction is so general that we only could have guessed at its meaning, had the writer not given us the key to it in the next verse.
Fuente: Combined Bible Commentary
These verses form the conclusion of John’s Gospel, and bring to an end the most precious book in the Bible. The man is much to be pitied who can read the passage without serious and solemn feelings. It is like listening to the parting words of a friend, whom we may possibly not see again. Let us reverently consider the lessons which this Scripture contains.
We learn, for one thing, from these verses, that the future history of Christians, both in life and death, is foreknown by Christ. The Lord tells Simon Peter, “When thou art old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” These words, without controversy, were a prediction of the manner of the Apostle’s death. They were fulfilled in after days, it is commonly supposed, when Peter was crucified as a martyr for Christ’s sake. The time, the place, the manner, the painfulness to flesh and blood of the disciple’s death, were all matters foreseen by the Master.
The truth before us is eminently full of comfort to a true believer. To obtain foreknowledge of things to come would, in most cases, be a sorrowful possession. To know what was going to befall us, and yet not to be able to prevent it, would make us simply miserable. But it is an unspeakable consolation to remember, that our whole future is known and fore-arranged by Christ. There is no such thing as luck, chance, or accident, in the journey of our life. Everything from beginning to end is foreseen,-arranged by One who is too wise to err, and too loving to do us harm.
Let us store up this truth in our minds, and use it diligently in all the days of darkness through which we may yet have to pass. In such days we should lean back on the thought, “Christ knows this, and knew it when He called me to be His disciple.” It is foolish to repine and murmur over the troubles of those whom we love. We should rather fall back on the thought that all is well done. It is useless to fret and be rebellious, when we ourselves have bitter cups to drink. We should rather say, “This also is from the Lord: He foresaw it, and would have prevented it, if it had not been for my good.” Happy are those who can enter into the spirit of that old saint, who said, “I have made a covenant with my Lord, that I will never take amiss anything that He does to me.” We may have to walk sometimes through rough places, on our way to heaven. But surely it is a resting, soothing reflection, “Every step of my journey was foreknown by Christ.”
We learn, secondly, in these verses, that a believer’s death is intended to glorify God. The Holy Ghost tells us this truth in plain language. He graciously interprets the dark saying, which fell from our Lord’s lips about Peter’s end. He tells us that Jesus spake this, “signifying by what death he should glorify God.”
The thing before us is probably not considered as much as it ought to be. We are so apt to regard life as the only season for honoring Christ, and action as the only mode of showing our religion, that we overlook death, except as a painful termination of usefulness. Yet surely this ought not so to be. We may die to the Lord as well as live to the Lord; we may be patient sufferers as well as active workers. Like Samson, we may do more for God in our death, than ever we did in our lives. It is probable that the patient deaths of our martyred Reformers had more effect on the minds of Englishmen, than all the sermons they preached, and all the books they wrote. One thing, at all events, is certain,-the blood of the English martyrs was the seed of the Church.
We may glorify God in death, by being ready for it whenever it comes. The Christian who is found like a sentinel at his post, like a servant with his loins girded and his lamp burning, with a heart packed up and ready to go, the man to whom sudden death, by the common consent of all who knew him, is sudden glory,-this, this is a man whose end brings glory to God.-We may glorify God in death, by patiently enduring its pains. The Christian whose spirit has complete victory over the flesh, who quietly feels the pins of his earthly tabernacle plucked up with great bodily agonies, and yet never murmurs or complains, but silently enjoys inward peace,-this, this again, is a man whose end brings glory to God.-We may glorify God in death, by testifying to others the comfort and support that we find in the grace of Christ. It is a great thing, when a mortal man can say with David, “Though I walk through the valley of the shadow of death, I will fear no evil.” (Psa 23:4.) The Christian who, like Standfast in “Pilgrim’s Progress,” can stand for a while in the river, and talk calmly to his companions, saying, “My foot is fixed sure: my toilsome days are ended,”-this, this is a man whose end brings glory to God. Deaths like these leave a mark on the living, and are not soon forgotten.
Let us pray, while we live in health, that we may glorify God in our end. Let us leave it to God to choose the where, and when, and how, and all the manner of our departing. Let us only ask that it may “glorify God.” He is a wise man who takes John Bunyan’s advice, and keeps his last hour continually in mind, and makes it his company-keeper. It was a weighty saying of John Wesley, when one found fault with the doctrines and practices of the Methodists,-“At any rate our people die well.”
We learn, thirdly, in these verses, that whatever we may think about the condition of other people, we should think first about our own. When Peter inquired curiously and anxiously about the future of the Apostle John, he received from our Lord an answer of deep meaning: “If I will that he tarry till I come, what is that to thee? Follow thou Me.” Hard to understand as some part of that sentence may be, it contains a practical lesson which cannot be mistaken. It commands every Christian to remember his own heart first, and to look at home.
Of course our blessed Lord does not wish us to neglect the souls of others, or to take no interest in their condition. Such a state of mind would be nothing less than uncharitable selfishness, and would prove plainly that we had not the grace of God. The servant of Christ will have a wide, broad heart, like his Master, and will desire the present and eternal happiness of all around him. He will long and labor to lessen the sorrows, and to increase the joys, of every one within his reach, and, as he has opportunity, to do good to all men. But, in all his doing, the servant of Christ must never forget his own soul. Charity, and true religion, must both begin at home.
It is vain to deny that our Lord’s solemn caution to His impetuous disciple is greatly needed in the present day. Such is the weakness of human nature, that even true Christians are continually liable to run into extremes. Some are so entirely absorbed in their own inward experience, and their own heart’s conflict, that they forget the world outside. Others are so busy about doing good to the world, that they neglect to cultivate their own souls. Both are wrong, and both need to see a more excellent way; but none perhaps do so much harm to religion as those who are busy-bodies about others’ salvation, and at the same time neglecters of their own. From such a snare as this may the ringing words of our Lord deliver us! Whatever we do for others (and we never can do enough), let us not forget our own inner man. Unhappily, the Bride, in Canticles, is not the only person who has cause to complain: “They made me keeper of the vineyards; but my own vineyard I have not kept.” (Song of Son 1:6.)
We learn, lastly, from these verses, the number and greatness of Christ’s works during His earthly ministry. John concludes his Gospel with these remarkable words, “There are many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”-Of course we must not torture these words, by pressing them to an excessively literal interpretation. To suppose that the Evangelist meant the world could not hold the material volumes which would be written, is evidently unreasonable and absurd. The only sensible interpretation must be a spiritual and figurative one.
As much of Christ’s sayings and doings is recorded as the mind of man can take in. It would not be good for the world to have more. The human mind, like the body, can only digest a certain quantity. The world could not contain more, because it would not. As many miracles, as many parables, as many sermons, as many conversions, as many words of kindness, as many deeds of mercy, as many journeys, as many prayers, as many warnings, as many promises, are recorded, as the world can possibly require. If more had been recorded they would have been only thrown away. There is enough to make every unbeliever without excuse, enough to show every inquirer the way to heaven, enough to satisfy the heart of every honest believer, enough to condemn man if he does not repent and believe, enough to glorify God. The largest vessel can only contain a certain quantity of liquid. The mind of all mankind would not appreciate more about Christ, if more had been written. There is enough and to spare. This witness is true. Let us deny it if we can.
And now let us close the Gospel of John with mingled feelings of deep humility and deep thankfulness. We may well be humble when we think how ignorant we are, and how little we comprehend of the treasures which this Gospel contains. But we may well be thankful, when we reflect how clear and plain is the instruction which it gives us about the way of salvation. The man who reads this Gospel profitably, is he who “believes that Jesus is the Christ, and, believing, has life through His Name.” Do we so believe? Let us never rest till we can give a satisfactory answer to that question!
==================
Notes-
v18.-[Verily, verily, I say unto thee, etc.] In this verse our Lord forewarns the Apostle Peter, what death he must expect to be the conclusion of his ministry. After restoring him to his office, and commissioning him to be a pastor, He tells him plainly what his end will be. He holds out no prospect of temporal ease and an earthly kingdom. On the contrary, He bids him look forward to a violent death. If he shows his love by feeding his Master’s sheep, he must not be surprised if he is made partaker of his Master’s sufferings. And so it was. Peter lived to be persecuted, beaten, imprisoned, and at length slain for Christ’s sake. It happened exactly as his Master had predicted. Most ecclesiastical historians say that he suffered martyrdom at Rome, in one of the first persecutions, and was crucified with his head downwards.
Melancthon remarks that Peter, like most Jews, was probably expecting that, after our Lord’s resurrection, He would take to Himself His kingdom, and reign in glory with His disciples. Jesus warns him that he must expect nothing of the kind. Tribulation, and not glory, was the prospect before him in this world.
It is fair to say that some learned writers deny entirely that Peter ever was at Rome, and consequently deny the truth of the ecclesiastical tradition, that he was crucified there with his head downward. Calovius gives a long passage from Casaubon, maintaining this view. Whether it was so, or not, does not affect the passage before us. In any case, wherever he died, there is no reason to doubt that Peter died a violent death.
The expression, “Verily, verily, I say unto thee,” is thoroughly characteristic of John’s Gospel. We cannot doubt that Peter would remember how solemn were the former occasions when our Lord used this phrase, and would see a peculiar solemnity in the words of this verse. Specially would Peter remember the night when our Lord was betrayed, when his Master said to him, “Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice.” (Joh 13:38.)
The expression, “When thou wast young,” is commonly thought to indicate that Peter was now an old man, when these words were spoken. Perhaps too much stress is laid on the words, especially considering the context. I think the safer plan is to interpret it as meaning, “When thou wast a younger man than thou art now.”
The expression, “Thou girdedst thyself, and walkedst whither thou wouldest,” appears to me a general phrase, denoting the freedom from restraint and independence of movement, which Peter enjoyed, when he followed his calling as a young fisherman, before he was called to be a disciple and Apostle. I cannot, like some commentators, see any allusion to Peter’s recent action, when he put his “fisher’s coat about him,” cast himself into the sea, and waded to the shore. I rather regard it as a proverbial phrase. A young Jewish fisherman, when inclined to go here or there, would, according to oriental custom, gird up his loins and Walk off upon his journey, at the pleasure of his own will. “This,” says our Lord to Peter, “thou didst use to do when a young man.”
The expression, “When thou shalt be old,” seems to denote at any rate that Peter would be an older man than he then was, before he died, and would suffer martyrdom in his old age. It certainly condemns the idea entertained by many, that the Apostle Peter was an aged man, when our Lord left the world. Old age, in his case, is clearly represented as a thing future.
The expression, “Thou shalt stretch forth thine hands, and another shall gird thee,” is regarded by almost all commentators, as an intimation of the manner of Peter’s death. He was to stretch forth his hands at the command of another, that is, of an executioner, and, in all probability, to be bound by that executioner to the cross on which he was to suffer. If this be a correct interpretation of the words, it certainly favours the idea that crucified persons were “bound,” as well as “nailed,” to the cross. The phrase “gird” may possibly refer to a custom of girding a person’s loins, and putting cords round his middle before crucifying him. The contrast would then be more natural between a man girding up his own loins to walk, and another girding him round the loins for execution.
The expression “carry thee whither thou wouldest not,” must mean that the executioner having bound Peter to the cross, would carry him so bound to the place where the cross would be reared up, after a manner which would be repugnant and painful to flesh and blood. It cannot, of course, mean that Peter would object to his punishment and resist it. It can only mean that his punishment would be one which must needs be a heavy trial to his natural will.
Brentius thinks that “another,” in this sentence, refers to “Nero,” or the “executioner.”
We should note, in this wonderful prophecy, the unhesitating positiveness and decision with which our Lord speaks of things to come. He knew perfectly all the circumstances of His Apostle’s death, long before it took place.
We should note how faithfully and unreservedly our Lord tells Peter what the consequences of his apostleship would be. He does not tempt him onwards by promises of earthly success and temporal rewards. Suffering, death, and the cross, are plainly exhibited before the eyes of his mind, as the end to which he must look forward.
We should note how even our Lord intimates that suffering is painful to flesh and blood. He speaks of it as a thing that Peter will most naturally shrink from:-“Thou wouldest not.” Our Lord does not expect us to “enjoy” bodily pain and suffering, though He asks us to be willing to endure it for His sake.
Chrysostom observes, “Christ here speaks of natural feeling, and the necessity of the flesh, and shows that the soul is unwillingly torn away from the body. Though the will was firm, even then nature would be found in fault. For no one lays aside the body without feeling; God having suitably ordained this in order that violent deaths might not be many. For if, even as things are now, the devil has been able to effect this, and has led thousands (by suicide) to precipices and pits, had not the soul felt such an affection for the body, many would have rushed to this under any common discouragement.”
Augustine observes, “No man likes to die: a state of feeling so natural, that not even old age had power to remove it from blessed Peter, to whom Jesus said, ‘Thou shalt be led whither thou wouldest not.’ For our consolation, we may remember, that even our Saviour took this state of feeling on Himself, saying, ‘Father, if it be possible, let this cup pass from Me!'”-He also says, “Were there nothing, or little of irksomeness in death, the glory of the martyr would not be so great as it is.”
Calvin observes, “This must be understood as referring to the conflict between the flesh and the Spirit, which believers feel within themselves. We cannot obey God in a manner so free and unrestrained, as not to be drawn, as it were, by ropes, in an opposite direction, by the world and the flesh. Besides, it ought to be remembered that the dread of death is naturally implanted in us; for to wish to be separated from the body is revolting to nature.”-Again he says, “Even the martyrs experienced a fear of death similar to our own, so that they could not gain a triumph over the enemies of truth but by contending with themselves.”
Beza remarks that on one occasion, when Peter and John had been beaten and threatened by the Jewish Council, “they departed, rejoicing that they were counted worthy to suffer shame for His Name.” (Act 5:41.) The expression, “whither thou wouldest not,” can therefore only refer to the natural will of flesh and blood. Flesh will feel. Holy Baxter in his last illness used to say, “I groan; but I do not grumble.”
When Bishop Ridley was being chained to the stake, before he was burned, as a martyr, at Oxford, he said to the smith who was knocking in the staple, “Good fellow, knock it in hard; for the flesh will have its way.”
Ambrose, quoted by Jansenius, mentions a legend that when Peter was in prison at Rome before his martyrdom, he escaped, and was going out of the city. Then Jesus Christ Himself appeared to him in a vision, and on Peter asking, “Whither goest thou?” replied, “To Rome, to be crucified again.” On hearing this, Peter returned to prison. The whole story is apocryphal, and destitute of historical foundation. But it shows the current of feeling among early Christians.
v19.-[This spake He…what death…glorify God.] We have here one of John’s peculiar parenthetical comments, and one for which we may be specially thankful. Who can tell what Commentators might have made of our Lord’s prediction to Peter, if John had not been mercifully inspired to tell us that Jesus spoke of his death?
The expression “what death” means “what kind of death,” and is generally considered to indicate that the preceding verse describes death by crucifixion.
The expression “glorify God” is peculiarly interesting, because it teaches that a Christian may bring glory to God by his death, as well as by his life. He does so when he bears it patiently, does not murmur, exhibits sensible peace, enjoys evident hope of a better world, testifies to others of the truth and consolation of the Gospel, and leaves broad evidences of the reality of his religion behind him. He that so ends glorifies God. The deaths of Latimer, Ridley, Hooper, Bradford, Rogers, Rowland Taylor, and many other English martyrs, in the days of Queen Mary, were said to have done more good even than their lives, and to have had immense influence in helping forward the Protestant Reformation.
[And when…this…saith…Follow Me.] The precise meaning of this short and emphatic phrase is not very plain.
(a) Some think that it must be interpreted literally, and that our Lord simply meant, “Follow Me in the direction where I am now going. We have tarried here long enough. Let us be going.” At first sight this seems a thin and weak interpretation. But before we reject it entirely, we should carefully observe the language of the next verse.
(b) Some think that “Follow Me” must be interpreted spiritually, and that our Lord used the expression as a kind of watchword for Peter’s course in life from that day forward. “Walk in my steps. Do as I have done. Follow Me whithersoever I lead thee, even though it be to prison and death.”
I see no reason why we should not adopt both views. There is such a depth and fulness in our Lord’s sayings, that I think we may safely do so. I therefore think it most probable that our Lord not only meant, “Arise, and follow Me now;” but also meant, “Always follow Me through life, whatever be the consequences.” After all, Christ’s three great words to Christians are, “Come to Me,-Learn of Me,-and Follow Me.” (Mat 11:28-29.)
Is there not in the words, “Follow Me,” a latent reference to the remarkable saying of our Lord to Peter, on the night that Peter denied Him thrice: “Whither I go, thou canst not follow Me now; but thou shalt follow Me afterwards.” (Joh 13:36.)
v20.-[Then Peter, turning, seeth, etc.] This verse brings in the Apostle John himself, described with more than usual feeling and particularity, as “the disciple whom Jesus loved, and who leaned on his breast at supper,” as if to prevent the possibility of mistake.
The expressions, “turning,” and “following,” seem to me to place it beyond doubt, that our Lord began to move away from the scene of the social meal, when He said, “Follow Me.” No other view can explain them. There was a movement in a certain direction. As our Lord moved away, Peter followed Him. As he followed, Peter turned round, and saw John following also. After John, I believe, the other five disciples followed also, or else they could hardly have heard the remarkable saying about “tarrying till I come,” which they evidently did hear.
Tittman suggests that “When Peter saw John following he was displeased, as Jesus had ordered Peter alone to follow, with the intention of saying something to him apart. He therefore asked why Jesus permitted John to follow unbidden.”-He then thinks, if we adopt this interpretation, that the remarkable words of the following verse may only mean,-“If I wish him to remain with the other disciples until I return to them, that is no business of thine. Just follow Me.”-This however seems to me rather a tame interpretation.
Stier observes, “There was something wrong at first in Peter’s act of turning himself. He was commanded to follow, and not to look round. Thus there was certainly an uncalled-for, and not artless, looking aside, a side-glance once more of comparison with others! After his deep humiliation here is still some light trace of the ancient Simon.”
v21.-[Peter seeing…Lord…what…this man do.] The Greek words of Peter’s question would be literally rendered, “Lord: and this man what?” The precise meaning and object of the question are a point which has been much disputed.
(a) Some think that the question was entirely one of brotherly love, interest, and affection. They regard the inquiry as one which arose from Peter’s tender feeling toward John, as the disciple whom he loved most among the Apostles. He would fain know what was to be the future lot of his beloved friend and brother.
(b) Some think that the question was one of unseemly curiosity. They regard it as one which Peter ought not to have asked. If our Lord did not volunteer any prediction about John, Peter ought not to have made any inquiry.
(c) Some think, as Flacius, that there was a latent jealousy in Peter’s question, and that he seemed to suspect that John, not having denied Christ, would die an easier death than himself! I cannot think this for a moment.
My own belief is that there is truth in both the two first views. Our Lord’s reply to Peter, recorded in the next verse, certainly indicates to my mind that Peter ought not to have been so forward to ask. On the other hand, I should be sorry to say that Peter’s inquiry arose entirely out of curiosity, when I mark Peter’s unvarying connection with John on all occasions, and evident brotherly love towards him. In feeling concern about John’s future, after hearing about his own, Peter was not to blame. Grace does not require us to be cold and unfeeling about our friends. But in the manner of Peter’s inquiry there certainly seems to have been something to blame. Is there not about it a little touch of the old over-readiness to talk of others? It was once, “Though all men,-all others,-forsake Thee yet will not I.” It is now, “If I am to die a violent death, what are others to do?”
It is certainly my own impression that Peter’s question had special reference to John’s end: “If I am to die a violent death, what is to be the end of my brother John?”
Leighton, quoted by Burgon, remarks, “This was a transient stumbling in one who, but lately recovered of a great disease, did not walk firmly. But it is the common track of most, to wear out their days with impertinent inquiries. There is a natural desire in men to know the things of others, and neglect their own; and to be more concerned about things to come than things present.”
Henry remarks, “Peter seems more concerned for another than for himself. So apt are we to be busy in other men’s matters, but negligent in the concerns of our own souls,-quick-sighted abroad, but dim-sighted at home,-judging others, and prognosticating what they will do, when we have enough to do to prove our own works, and understand our own ways. Peter seems more concerned about events than about duty. John was younger than himself, and in the course of nature likely to survive him. ‘Lord,’ he says, ‘what times shall he be reserved for?’ Whereas, if God, by his grace, enable us to persevere to the end, and finish well, and get safely to heaven, we need not ask, ‘What shall be the lot of those that shall come after us?’ Is it not well if peace and truth shall be in my days? Scripture predictions must be eyed for the direction of our conscience, not for the satisfying of our curiosity.”
It is a curious fact worth remembering, that John was one of the only two Apostles, whose future lot had already been spoken of by Christ. “He shall drink of the cup that I drink of, and be baptized with the baptism I am baptized with.” (Mar 10:39.)
v22.-[Jesus saith unto him, If I will, etc.] Our Lord’s answer to Peter can only be taken, in my judgment, as a rebuke. It was meant to teach the Apostle that he must first attend to his own duty, mind his own soul, fulfil his own course, and leave the future of other brethren in the hands of a wise and merciful Saviour. He must not pry too curiously into God’s counsels concerning John.-What good would it do him to know whether John was to live a long life or a short one, to die a violent death or a natural one? Our Lord seems to say, “Leave off inquiring about thy brother’s future lot. Thou knowest that he is one of my sheep, and as such shall never perish, and is in safe keeping. What is the rest to thee? Have faith to believe that all will be well done about him. Look to thine own soul, and be content to follow Me.”-I cannot help seeing a latent resemblance between this place and the well-known passage at the end of Daniel’s prophecy. “Then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.”-“Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” (Dan 12:8-9, Dan 12:13.)
Theophylact suggests that our Lord saw that Peter was vehemently attached to John, and unwilling to be separated from him, and therefore meant to teach him that he must do his own work and follow Christ, wherever He might lead him, even though separation from John might be the consequence.
After all we must take care that we do not omit the special point of our Lord’s words. What our Lord rebukes is not general concern about the souls of others, but over-anxiety and restless curiosity about the future of our friends. Such over-anxiety indicates want of faith: we ought to be willing to leave their future in God’s hands. To know their future would, in all probability, not make us one jot more happy. I can imagine nothing more miserable than to see in the distance tribulation and sorrow coming on our friends, and not to be able to avert it. Of what use would it have been to Peter, to know that his beloved brother John would one day be cast into a caldron of boiling oil, at Ephesus, during a persecution? What good would it have done Peter, to know that John would spend years of weary captivity on the Isle of Patmos, and finally outlive all the company of the Apostles, and be left last and latest on the stormy sea of this troublous world? To know all this would not have done Peter the slightest good, and would more likely have added to his own sorrow. Wisely and well did our Lord say, “What is that to thee?” Wisely and well does He teach us not to be over-anxious about the future of our children, our relatives, and our friends. Far better for us, and far happier, to have faith in God, and to let the great unknown future alone.
Burkitt observes, “There are two great varieties in men with reference to knowledge. The one is a neglect to know what it is our duty to know. The other is a curiosity to know what it doth not belong to us to know.”
In any case, the words “Follow Me” should always teach us that our first duty in religion is to look to our own souls, and to take heed that we ourselves follow Christ, and walk with God. Whatever others may do or not do, suffer or not suffer, our own duty is clear and plain. People who are always looking at others, and considering others, and shaping their own course accordingly, commit a great mistake. Of all weak and foolish reasons assigned by some for not coming to the Lord’s Supper, the weakest perhaps is that very common one,-the conduct of others who are communicants! To such persons the words of our Lord apply with emphatical force, “What is that to thee? Follow thou Me.”
The words of our Lord, “If I will that he tarry till I come,” are a deep and mysterious saying, and in every age of the Church have received different interpretations.
(a) Some, as Gerhard, Maldonatus, and Wordsworth, hold that Jesus meant, “If I will that he tarry a long time on earth, lingering here long after thou art gone, until I come for him at death, what is that to thee?”-I cannot, however, admit this interpretation for a moment. Death and the coming of Christ are two totally different things, and it is an entire mistake to confound them, as people often do (with very good intentions), in selecting texts for tombstones, as part of epitaphs. There is not a single passage in the New Testament, where the coming of the Lord means death. Moreover, the very next verse in this chapter seems to place the two things in strong contrast, as not the same.
(b) Some actually hold that Jesus meant that the Apostle John was never to die at all, but to remain alive until the second advent! This, however, is a wild and preposterous interpretation, which will satisfy no sober mind. Moreover, it is contradicted by the whole tenor of ecclesiastical history. All early writers, of any weight and authority, declare that John died a natural death in extreme old age.
Theophylact mentions a strange tradition that John is kept alive somewhere, and is to be slain, together with Elias, by Antichrist, when he appears!
(c) Some, as Grotius, Hammond, Lightfoot, Whitby, Scott, Alford, and Ellicott, hold that Jesus meant by His coming, not His second advent at the end of the world, but His coming spiritually in judgment, for the punishment of the Jews, the destruction of the temple, and the overthrow of the whole Jewish dispensation by the Romans. I cannot see this at all. I find no clear proof in the New Testament, that the overthrow of the Jewish dispensation is ever called the “coming of the Lord.” Moreover, it is an awkward fact, that it is commonly agreed that the Apostle John lived for many years after Jerusalem was taken, and the temple burned by Titus. Gerhard declares positively, that there is not one instance in Scripture of the destruction of Jerusalem being called the “coming of the Lord.”
(d) Bengel and Stier think it means that John was to tarry till the Lord came to reveal to him the visions recorded in the Book of Revelation.
(e) Some, as Hutcheson and Trench, think that Jesus did not mean to predict anything particular about John’s future, but only used a general hypothetical expression. “Supposing I do will that he stay till I come, what is that to thee? I do not say that I do will him to stay. But supposing it is my will, this is no affair of thine, and it becometh thee not to inquire.”
The question is one that will never be settled, and the sentence seems purposely left under a veil of mystery. If I must give an opinion, I decidedly lean to the last of the five views which I have stated.
v23.-[Then went this saying, etc.] In this verse John carefully describes the rise of the earliest ecclesiastical tradition. He says that it became a common saying among the brethren, that he was not to die. Some very likely took it into their heads that, like Enoch and Elijah, he was to be translated, and never see death, but pass into glory without dying. The Apostle takes pains to point out that Jesus never said that he was not to die, and had only supposed the possibility of his “tarrying till He came.” To my own mind his manner of stating the point is strongly confirmatory of the view I have already supported: viz., that our Lord only used a hypothetical expression, and did not at all intend to make a positive prediction.
We should carefully notice in this passage how easy it is for traditions to begin; and how soon, even with the best intentions, unfounded reports originate among religious men. Nothing is more unsatisfactory, nothing more uncertain, nothing more destitute of solid foundation, than that huge mass of matter which the Roman Catholic Church has heaped together, and professes to respect, called “Catholic tradition.” The moment a Christian departs from God’s Word written, and allows “Catholic tradition” any authority, he plunges into a jungle of uncertainty, and will be happy if he does not make shipwreck of his faith altogether.
Flacius observes, that not observing our Lord’s “if” gave rise to a tradition! A single word omitted in a text may do harm.
Henry remarks, “Let us learn here the uncertainty of human tradition, and the folly of building faith upon it. Here was a tradition, an apostolical tradition, a saying that went abroad among the brethren. It was early; it was common; it was public; and yet it was false. How little then are those unwritten traditions to be relied upon, which the Council of Trent has decreed to be worthy to be received with a veneration and pious affection equal to that which is owing to Holy Scripture.”
Henry also remarks, “Let us learn the aptness of men to misinterpret the sayings of Christ. The grossest errors have sometimes shrouded themselves under the umbrage of incontestable truth, and the Scriptures themselves have been wrested by the unlearned and unstable. We must not think it strange if we hear the sayings of Christ misinterpreted, and quoted to patronize the errors of antichrist.”
The Greek phrase which we render “should not die,” is literally, “does not die.”
It seems impossible to avoid the conclusion, that the words which Jesus addressed to Peter were heard by the other five Apostles. Otherwise, the saying, or report referred to in this verse, could not have gone forth.
v24.-[This is the disciple, etc.] In this verse the Apostle John makes a solemn declaration of his own authorship of the Gospel which bears his name, and of the truth of the matters which the Gospel itself contains. As usual, with characteristic humility, he does not give his name, but modestly speaks of himself in the third person. It is as though he said,-“Finally, I, John the Apostle, who leaned on Jesus’s breast, declare that I am the person who here testifies of these sayings and doings of Christ, and who has here written them down in this book, and I know that I have told nothing but what is true, and that my testimony may be implicitly trusted.”
The first person plural is here used by John, we should observe, just as it is in the beginning of his first Epistle.
The verse seem[s] written in order to assure all readers of John’s Gospel that they need feel no doubt whatever that they have in this Gospel a faithful and true record of things that Jesus said and did, and that this, the last of the four narratives of Christ’s history, is just as trustworthy, credible, and dependable as the books written by Matthew, Mark, and Luke.
v25.-[And there are also many other things, etc.] In this verse John seems to wind up his book, by breaking forth into a fervent declaration about the wonderful things which his Lord and Master had done. It is as though he said, “Though I finish my Gospel here, I have not told all the marvellous things that Jesus did while He was upon earth. There are many other things which He did, and many other words which He spoke, which are not recorded in my Gospel, nor yet in the Gospels of Matthew, Mark, and Luke. Indeed, if they were written down every one, I suppose the world would not receive them, and could not comprehend their value.”
The words which we render, “The books that should be written,” would be more literally translated, “The books written.”
Brentius calls attention to the very large number of miracles which, according to Matthew, were wrought by our Lord, of which we have no special record in any of the Gospels. (See Mat 4:23-24; Mat 11:5.) He justly argues that if these were all put down and described, it would greatly swell the Gospel narrative. What we have recorded is only a sample of what Jesus did.
Henry observes, that books might easily have been multiplied about Christ. “Everything that Christ said or did was worth our notice, and capable of being improved. He never spoke an idle word, and never did an idle thing; nay, He never spoke or did anything mean, little, or trifling, which is more than can be said of the wisest of men.”-But he wisely adds, “If we do not believe and improve what is written already, neither should we if there had been much more.”
The expression which John uses in this verse about “the world not receiving the books,” is not without difficulty. It cannot of course mean that the material bulk of the books would be so large that the universe could not receive them. This would be absurd, as the “things” spoken of are only the things which Jesus did and said during the three years of His ministry. But what does the expression mean?
(a) Some, as Heinsius and Whitby, think that it means “the world, or unconverted portion of mankind, could not receive, take in, or comprehend more, if more was written. There is enough recorded for the conviction of sinners, and for the guidance of all who honestly want to be saved.”-It is a grave objection to this view, that the text does not say “the world” simply, but “the world itself.” Yet in fairness it must be allowed that in this sense the expression is rather like that in Amos: “The land is not able to bear all His words.” (Amo 7:10.)
(b) Some think that the phrase must be taken as a strong hyperbolical description of the quantity and value of Christ’s works and words, during the period of His ministry, and that we must not press an excessively literal interpretation of the phrase. They argue that the figure called “hyperbole” is not at all uncommon in the Scripture, and that language is often used, when the idea to be conveyed is that of very great size, value, quantity, or number, which evidently cannot be interpreted literally. On the whole, I incline to think that this is the right view of the expression, and that it harmonizes well with the fervent, warm-hearted, loving character of the Apostle who lay on Jesus’ breast, and was commissioned to write the fourth Gospel. He ends with a heart full of Christ, and running over with love to Him, and zeal for His glory, and so he winds up just like himself.
The objection, sometimes made, that hyperbolical language is not consistent with inspiration, does not appear to me at all valid. No intelligent and careful reader of the Bible can fail to see that the inspired writers often use hyperbolical phrases,-phrases, I mean, that cannot possibly bear a literal interpretation, and must be regarded as a condescending accommodation to the weakness of man. For example; “Cities walled up to heaven.” (Deu 1:28.) “A land that flowed with milk and honey.” (Jos 5:6.) “Camels as the sand of the sea for multitude.” (Jdg 7:12.) All these are phrases which cannot be interpreted literally, and which any sensible person knows to be figurative and hyperbolical. Our Lord Himself speaks of “Capernaum being exalted unto heaven;” and says, “If any man come after Me, and hate not his father and mother he cannot be my disciple.” (Mat 11:23; Luk 14:26.) In both cases His language evidently cannot be construed literally.
Calvin observes, “If the Evangelist, casting his eyes on the mightiness of the majesty of Christ, exclaims in astonishment, that even the whole world could not contain a full narrative of it, ought we to wonder? Nor is he at all to be blamed, if he employs a frequent and ordinary figure of speech for commending the excellence of Christ’s works. For he knew how God accommodates Himself to the ordinary way of speaking, on account of our ignorance.”
This view is adopted by Augustine, Cyril, Bucer, Musculus, Gualter, Gerhard, Flacius, Ferus, Toletus, Maldonatus, Cornelius Lapide, Jansenius, Pearson, Henry, Pearce, Scott, Tittman, Bloomfield, Barnes, Alford, Wordsworth, and Burgon.
Lampe protests strongly against the idea of any hyperbole being used, as barely reverent. But I cannot see any force in his argument.
The Greek word which we render “contain,” is the same that is rendered in Mat 19:11 “receive,” and in the same sense that it appears used here: “All men cannot receive this saying.”
The change from the plural “we know,” in Joh 21:24, to the singular “I suppose,” in this verse, is undoubtedly peculiar. But there are parallel cases quoted by Doddridge. (Rom 7:14, and 1Th 2:18.) Euthymius notes it, and thinks the insertion of “I suppose” was meant to soften down the hyperbole.
It is noteworthy that the word “Amen” is the concluding word of each of the four Gospels. It is equivalent to saying, “In truth, verily, it is so.” It is equally noteworthy that our Lord is the only person who ever uses the word at the beginning of a sentence.
==================
I have now completed my Notes on John’s Gospel. I have given my last explanation. I have gathered my last collection of the opinions of Commentators. I have offered for the last time my judgment upon doubtful and disputed points. I lay down my pen with humbled, thankful, and solemnized feelings. The closing words of holy Bullinger’s Commentary on the Gospels, condensed and abridged, will perhaps not be considered an inappropriate conclusion to my “Expository Thoughts on John.”-
“Reader, I have now set before thee thy Saviour the Lord Jesus Christ, that very Son of God, who was begotten by the Father by an eternal and ineffable generation, consubstantial and coequal with the Father in all things;-but in these last times, according to prophetical oracles, was incarnate for us, suffered, died, rose again from the dead, and was made King and Lord of all things.-This is He who is appointed and given to us by God the Father, as the fulness of all grace and truth, as the Lamb of God who taketh away the sin of the world, as the ladder and door of heaven, as the serpent lifted up to render the poison of sin harmless, as the water which refreshes the thirsty, as the bread of life, as the light of the world, as the redeemer of God’s children, as the shepherd and door of the sheep, as the resurrection and the life, as the corn of wheat which springs up into much fruit, as the conqueror of the prince of this world, as the way, the truth, and the life, as the true vine, and finally, as the redemption, salvation, satisfaction, and righteousness of all the faithful in all the world, throughout all ages. Let us therefore pray God the Father, that, being taught by His Gospel, we may know Him that is true, and believe in Him in whom alone is salvation; and that, believing, we may feel God living in us in this world, and in the world to come may enjoy His eternal and most blessed fellowship.” Amen and Amen.
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 21:18. Verily, verily, I say unto thee, When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and bring thee whither thou wouldest not. Our readers may call to mind, before we proceed to the farther examination of this verse, that girding was the preliminary to crucifixion. The words, verily, verily, with which the verse begins, mark, as always, the importance and solemnity of the declaration made, and thus prepare us to think that we have more in them than a simple announcement of the death which the apostle was to die. Again, the use of the word. girdedalthough not the compound of Joh 21:7, but the simple verbreminds us so much of the action of this latter verse, where the metaphorical meaning is obviously prominent in the writers mind, as to lead here also to the thought of metaphor. Again, the use of the word walkedst (comp. chaps, Joh 6:66, Joh 8:12, Joh 11:9-10, Joh 12:35), which in its literal signification is not well adapted to express the free activity of youth, suggests a figurative interpretation of the passage. Once more, the mention of the stretching out of the hands before the carrying away is spoken of, is fatal to a merely literal meaning; for such stretching out of the hands cannot be looked on as a necessary preliminary to girding, whereas it would be a natural action on the part of those who willingly submitted to their fate, and who were desirous to help rather than hinder officials in the discharge of their duty. We seem, therefore, compelled to adopt a metaphorical interpretation of the words. When we do so all difficulties disappear.
The allusion to the time when Peter girded himself and walked whither he would, becomes the expression of that self-will by which, before his present entire consecration to the service of Jesus, he had been marked. Now, however, his self-will shall be crucified; the old nature which sought only its own gratification shall be as completely powerless as is the body of one nailed to a cross; he will be so truly a partaker of the sufferings of Christ as to find in this fellowship with his dying Lord the very ground and beginning of his apostolic activity. Then he will stretch out his hands, will assume the attitude of one who is giving himself up to anothers guidance, and will resign himself entirely to the disposal of that other, to whose will his own has been subdued. Then, too, another will gird him,that is, will gird him in the sense in which the word has just been used, will equip him for his task. Finally, another will bring (not carry) him whither he would not; will lead him in paths that he would not himself have chosen,will guide him to fields of activity in which he shall joyfully submit himself to Him who immediately adds, Follow Me. The question may be asked, Who then is the other spoken of? The only answer seems to be that it is the other of chap. Joh 5:32,that is, God (comp. also chap. Joh 4:38).
Fuente: A Popular Commentary on the New Testament
In these words our Saviour forewarns Peter of his future sufferings, intimating, that he should prove more stout than in his former trial. When he was young and unexperienced, he enjoyed his liberty; but when he was grown older in years and stronger in grace, he should willingly stretch forth his hands, and quietly suffer himself to be bound to the cross; for Peter (say some) was not nailed, but tied and bound to the cross only, and so as a martyr or witness for the truth of Christ glorified God by his death.
Learn hence, 1. The ministers of Jesus Christ, when they undertake the charge of his flock, must prepare for suffering work, and their lot upon it: therefore is this prediction of Peter’s suffering joined with the former injunction, Feed my sheep.
2. That human nature in Christ’s ministers, as well as in any other men, reluctates sufferings, has an antipathy against a violent death: they shall carry thee whither thou wouldest not.
3. From the time of St. Peter’s sufferings, when he is old; learn, that the timing of the saints’ sufferings is in Christ’s hands; he can, and when he pleaseth doth, screen them from suffering till old age; and when their work is almost done for God, they close their days with suffering for him: When thou art old, thou shalt stretch forth thine hands, and another shall gird thee.
Learn lastly, that the suffering of the saints in general, and of the ministers of Christ in particular, do redound much to the glory of God; which is a consideration that ought to reconcile them to the cross of Christ, and support them under it: This spake he, signifying by what death he should glorify God.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 21:18-19. Verily I say unto thee, When thou wast young, &c. Peter being thus restored to the apostolical office and dignity, from which he had fallen by openly denying his Master three several times, Jesus proceeded to forewarn him of the persecutions to which he in particular would be exposed in the execution of his office; intending thereby to inspire him with courage and constancy. When thou wast young thou girdedst thyself, &c. Our Lord seems to speak thus in allusion to the strength and activity which he had now showed in swimming ashore after he had girded his fishers coat upon him. But when thou shalt be old He lived about thirty-six years after this; thou shalt stretch forth thy hands To be nailed to the cross; and another shall gird thee Such as were condemned to be crucified, were tied to the cross till the nails were driven in; and shall carry thee With the cross; whither thou wouldest not According to nature: to the place where the cross was to be set up. In other words, Instead of that liberty which in thy youth thou enjoyedst, thou shalt in thine old age be bound and carried to prison and to death. Accordingly, the evangelist adds, This spake he, signifying by what death he should glorify God Namely, that he should suffer martyrdom, and die with his hands stretched out on a cross. Observe, reader, 1st, It is not only by acting, but also and especially by suffering, that the saints glorify God. 2d, That with regard to death, which we must all suffer, it is the great concern of every good man, whatever death he dies, to glorify God in it. And when we die patiently, submitting to the will of God; die cheerfully, rejoicing in hope of the glory of God; and die usefully, witnessing to the truth and goodness of religion, and encouraging others, we glorify God in dying. 3d, That the death of the martyrs was, in a special manner, for the glorifying of God. The truths of God, which they died in defence of, were hereby confirmed; the grace of God, which carried them with so much constancy through their sufferings, was hereby magnified; and the consolations of God, which abounded toward them in their sufferings, and his promises, the springs of their consolations, have been hereby recommended to the faith and joy of all the saints. When he had spoken this, he saith, Follow me That is, as I now walk along, and show thereby that thou art willing to conform to my example, and to follow me, even to the death of the cross. Agreeably to this, the unanimous testimony of antiquity assures us that Peter was crucified.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 18, 19a. Verily, verily, I say to thee, When thou wert younger, thou girdedst thyself, and walkedst whither thou wouldest; but, when thou shalt have become old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not. 19a. In speaking thus, he signified by what death he should glorify God.
The form , , verily, verily, belongs exclusively to John. It is necessary indeed to notice, in the following verse, the correspondence between the three members of the two propositions. To the: thou wert younger, answers the: when thou shalt have become old. Peter must, therefore, have been at that time in the intermediate period between youth and old age. This accords with the fact that he was already married some time before this (Luk 4:38). He is placed between the spontaneous movements of the young man (thou wert) and the grave passivity of the old man (thou shalt be). Only the latter will receive from the circumstances a still more serious character than is ordinarily the case.
To the words: thou girdedst thyself, the words: thou shalt stretch forth thy hands and another shall gird thee, correspond. It is impossible to apply these words, as so many interpreters (several Fathers, Tholuck, de Wette, Baumlein, etc.) have done, to the act of extending the arms upon the cross for crucifixion. How should this point precede the following ones, which represent the apostle as led to the place of punishment? It is rather, as Reuss says, the gesture of passivity face to face with violence. This girding will be the chain of the malefactor; comp. Act 21:11. In this word the annihilation of self-will, the dominant trait in the natural character of Peter, has been found. But the divesting of self began for him long before the period of old age.
Finally, to the words: And thou walkedst whither thou wouldest, the last point is set in opposition: And he shall lead thee whither thou wouldest not. This term would refers here to the repugnance of the natural heart to suffering. According to Bleek, the word another designates Jesus Himself. But this explanation is connected with the purely moral sense, falsely ascribed to the preceding words: , to carry, more emphatic than , to lead (Mar 15:22).
The term: by what death, refers to death by martyrdom in general, and not specially, as Reuss thinks, to the punishment of crucifixion; it excludes the idea of a natural death. The author speaks of the death of Peter as of a fact known by the readers. This had taken place, according to most authorities, in July, 64; according to others, one or two years later. The expression to glorify God, used to designate martyrdom, entered into the later ecclesiastical terminology; we find it here in its original freshness. The phrase is especially Johannean, as well as the which follows; comp. Joh 12:33.
Vv. 19 b-21. This conversation relates to the future of John, as the preceding to the future of Peter.
Vv. 19b-21. When he had spoken thus, he says to him, Follow me. 20. And Peter, turning about, sees the disciple whom Jesus loved following (he who leaned on Jesus’ breast at the supper and said, Lord, who is he that betrays thee?). 21. Peter, seeing him, says to Jesus, Lord, and this man, what shall befall him?Very diverse meanings have been given to the command: Follow me. Paulus understood it in the most literal sense: Follow me to the place whither I am going to lead thee, that I may converse with thee alone. And this is indeed also the most natural sense, as Tholuck, Weiss (up to a certain point) and Westcott acknowledge. Chrysostom and Baumleinunderstand: Follow me in the active work of the apostolic ministry. Meyer: Follow me in the way of martyrdom, where my example leads thee. Luthardt: Follow me into that invisible world into which I have already entered, and to which martyrdom will lead thee. But the following words: Peter, turning about, prove that the question is really of a departure of Peter with Jesusa departure which has begun to take placeand they consequently speak in favor of the literal sense of the word follow. This sense is, moreover, that of this same word () in the following verse. After having announced to Peter his martyrdom, Jesus begins to walk away, bidding Peter follow Him. John, seeing this, follows them, without having been expressly invited; he feels himself authorized to do so by his intimate relations with Jesus. Keil objects that Jesus disappears miraculously, and does not go away thus on His feet. But if He had a conversation to carry on privately with Peter, why could He not have withdrawn for a moment with him? It does not follow from this, however, that the meaning of the command: Follow me, is purely outward. It is clear that, by this first step, Peter enters on that path of obedience to Jesus which will lead him to the tragic end of his apostleship. It is thus that the higher sense naturally connects itself with the lower, as in Joh 1:44. This symbolism forms the basis of the entire Gospel of John.
What could be the object of the private conversation which Jesus desired to have with Peter? It is possible that He proposed to give him the instructions necessary for the convoking of those few hundreds of Galilean believers to whom He wished to manifest Himself personally before entirely withdrawing His visible presence from the earth (1Co 15:6). Matthew expresses himself thus, Mat 28:16, in speaking of this so considerable assemblage: on the mountain which Jesus had appointed for them. There was, then, a definite command, a meeting-place assigned with a designated hour. All this implies a communication; and if Peter received it at this moment, this was his re- installation de facto in that function of leader of the flock which had just been restored to him de jure. The word turning about reminds us of Joh 20:14; Joh 20:16; it is a form altogether Johannean.
John followed Jesus and Peter; by what right? This is doubtless what the two descriptive phrases by which he is characterized are intended to explain: The one whom Jesus loved, and: The one who reclined on the breast of Jesus and said to Him ….He who had enjoyed such a degree of intimacy with the Master well knew that nothing could occur between Jesus and Peter which must remain a secret to him. This phrase is not, therefore, an unfounded panegyric of John, which contradicts the Johannean origin of the narrative. The after , who also, brings out the relation between this exceptional intimacy and his character of beloved disciple.
The motive of Peter’s question, Joh 21:21, was, not only according to the Tubingen school, but also according to men like Olshausen, Lucke, Meyer, Baumlein, a feeling of jealousy with respect to John. Is it possible to ascribe to a man to whom Jesus has just confided His sheep a character having so little nobility? If I am to undergo martyrdom, I hope that he also will not escape it! Peter and John were, on the contrary, closely united, and truly loved each other (Joh 21:7). The first, with his manly nature, felt for the second, who was more timid and sensitive, what an elder brother feels for his tender and delicate younger brother. It is sympathy which inspires the question:And this one, what shall befall him? It is natural that the emotion awakened in the soul of Peter by the announcement of his own tragic end should express itself in his heart in this thought: This onemust he, then, also pass through this experience?
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
21:18 {3} Verily, verily, I say unto thee, When thou wast young, thou {c} girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall {d} gird thee, and carry [thee] whither thou wouldest {e} not.
(3) The violent death of Peter is foretold.
(c) Those that took long trips, especially in the east and in those places where the people used long garments, needed to be girded and fastened up.
(d) He meant that kind of girding which is used with captives, when they are bound fast with cords and chains, as one would say, “Now you gird yourself as you think best, to go where you want to go, but the time will come when you will not gird yourself with a girdle, but another will bind you with chains, and carry you where you would not.”
(e) Not that Peter suffered anything for the truth of God against his will, for we read that he came with joy and gladness when he returned from the council where he was whipped, but because this will comes not from the flesh, but from the gift of the Spirit who is given to us from above, therefore he shows that there should be a certain striving and conflict or repugnancy, which also is in us, in all our sufferings as touching the flesh.
Fuente: Geneva Bible Notes
Jesus then gave the last of the many important statements that He introduced with a strong affirmation. It was a prediction of the type of death that Peter would die.
Jesus contrasted the freedom that Peter had enjoyed in his youth with the constraint that he would experience in later life. He was describing crucifixion. The phrase "stretch out your hands" (Joh 21:18) was a euphemistic reference to crucifixion in the Roman world. [Note: Ernst Haenchen, A Commentary on the Gospel of John , 2:226-27.] This stretching took place when the Roman soldiers fastened the condemned person’s arms to the crosspiece of his cross. This often happened before they led him to the place of crucifixion and crucified him. [Note: Beasley-Murray, pp. 408-9.]
Peter had been learning how his self-confidence led to failure and how he needed to depend on Jesus more (i.e., "You know . . ."; Joh 21:15-17). Jesus reminded Peter that as time passed he would become increasingly dependent on others even to the point of being unable to escape a martyr’s death. Therefore, Jesus implied, Peter should commit his future to God rather than trying to control it himself as he had formerly tried to do.
"The long painful history of the Church is the history of people ever and again tempted to choose power over love, control over the cross, being a leader over being led." [Note: Henri J. M. Nouwen, In the Name of Jesus: Reflections on Christian Leadership, p. 60. This book deals with this episode in Peter’s life most helpfully, especially for Christian leaders.]
Peter later wrote that Christians who follow Jesus Christ faithfully to the point of dying for Him bring glory to God by their deaths (1Pe 4:14-16). He lived with this prediction hanging over him for three decades (cf. 2Pe 1:14). Clement of Rome (ca. A.D. 96) wrote that Peter died by martyrdom (1 Clement Joh 5:4; Joh 6:1). [Note: Ante-Nicene Christian Library: Translations of the Writings of the Fathers, 1:11.] According to church tradition, Peter asked for crucifixion upside down because he felt unworthy to suffer as Jesus had. [Note: The Ecclesiastical History of Eusebius Pamphilus, 2:25; 3:1.] There is little corroborating support for this tradition, however. Traditionally Peter died in Rome about A.D. 67 A.D.
Jesus then repeated His former command for Peter to follow Him (cf. Mar 1:17). This is a present imperative in the Greek text meaning "keep on following me."
"Obedience to Jesus’ command, Follow Me, is the key issue in every Christian’s life. As Jesus followed the Father’s will, so His disciples should follow their Lord whether the path leads to a cross or to some other difficult experience." [Note: Blum, p. 345.]
Was Jesus saying that the Rapture would not occur before Peter died? Other New Testament writers who wrote before Peter’s death wrote as though the Lord could return for the church at any moment (e.g., Php 3:11; Php 3:20-21; 1Th 4:16-18; cf. 2 Thessalonians 2). Probably we should understand references to future events such as Peter’s death as being contingent on the larger purposes of God including the Rapture (cf. Act 27:24). One writer believed that Peter and the early church did not understand Jesus’ words here as meaning that Peter would live a long life but only that he would die a martyr’s death. [Note: Gerald B. Stanton, Kept from the Hour, pp. 113-14.] If John wrote this Gospel late in the first century, as seems likely, Peter may already have died when the first readers read this story.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
XXVI. CONCLUSION.
“Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Now this he spake, signifying by what manner of death he should glorify God. And when He had spoken this, He saith unto him, Follow Me. Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned back on His breast at the supper, and said, Lord, who is he that betrayed Thee? Peter therefore seeing Him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou Me. This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true. And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.”– Joh 21:18-25.
Peter, springing up in the boat, and snatching his fisher’s coat, and girding it round him, and dashing into the water, seemed to Jesus a picture of impetuous, inexperienced, fearless love. And as He looked upon it another picture began to shine through it from behind and gradually take its place–the picture of what was to be some years later when that impetuous spirit had been tamed and chastened, when age had damped the ardour though it had not cooled the love of youth, and when Peter should be bound and led out to crucifixion for his Lord’s sake. As Peter wades and splashes eagerly to the shore the eye of Jesus rests on him with pity, as the eye of a parent who has passed through many of the world’s darkest places rests on the child who is speaking of all he is to do and to enjoy in life. Fresh from His own agony, our Lord knows how different a temper is needed for prolonged endurance. But little disposed to throw cold water on genuine, however miscalculating enthusiasm, having it for His constant function to fan not to quench the smoking flax, He does not disclose to Peter all His forebodings, but merely hints, as the disciple comes dripping out of the water, that there are severer trials of love awaiting him than those which mere activity and warmth of feeling can overcome, “When thou wast young, thou girdedst thyself and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.”
To a man of Peter’s impulsive and independent temperament no future could seem less desirable than that in which he should be unable to choose for himself and do as he pleased. Yet this was the future to which the love he was now expressing committed him. This love, which at present was a delightful stimulus to his activities, diffusing joy through all his being, would gain such mastery over him that he would be impelled by it to a course of life full of arduous undertaking and entailing much suffering. The free, spontaneous, self-considering life to which Peter had been accustomed; the spirit of independence and right of choosing his own employments which had so clearly shown itself the evening before in his words, “I go a-fishing”; the inability to own hindrances and recognise obstacles which so distinctly betrayed itself in his leaping into the water,–this confident freedom of action was soon to be a thing of the past. This ardour was not useless; it was the genuine heat which, when plunged in the chilling disappointments of life, would make veritable steel of Peter’s resolution. But such trial of Peter’s love did await it; and it awaits all love. The young may be arrested by suffering, or they may be led away from the directions they had chosen for themselves; but the chances of suffering increase with years, and what is possible in youth becomes probable and almost certain in the lapse of a lifetime. So long as our Christian life utters itself in ways we choose for ourselves and in which much active energy can be spent and much influence exerted, there is so much in this that is pleasing to self that the amount of love to Christ required for such a life may seem very small. Any little disappointment or difficulty we meet with acts only as a tonic, like the chill of the waters of the lake at dawn. But when the ardent spirit is bound in the fetters of a disabled, sickly body; when a man has to lay himself quietly down and stretch forth his hands on the cross of a complete failure that nails him down from ever again doing what he would, or of a loss that makes his life seem a living death; when the irresistible course of events leads him past and away from the hopefulness and joy of life; when he sees that his life is turning out weak and ineffectual, even as the lives of others,–then he finds he has a more difficult part to play than when he had to choose his own form of activity and vigorously put forth the energy that was in him. To suffer without repining, to be laid aside from the stir and interest of the busy world, to submit when our life is taken out of our own hands and is being moulded by influences that pain and grieve us–this is found to test the spirit more than active duty.
The contrast drawn by our Lord between the youth and age of Peter is couched in language so general that it throws light on the usual course of human life and the broad characteristics of human experience. In youth attachment to Christ will naturally show itself in such gratuitous and yet most pardonable and even touching exhibitions of love as Peter here made. There is a girding of oneself to duty and to all manner of attainment. There is no hesitation, no shivering on the brink, no weighing of difficulties; but an impulsive and almost headstrong commital of oneself to duties unthought of by others, an honest surprise at the laxity of the Church, much brave speaking, and much brave acting too. Some of us, indeed, taking a hint from our own experience, may affirm that a good deal we hear about youth being warmer in Christ’s service than maturity is not true, and that it had been a very poor prospect for ourselves if it had been true; and that with greater truth it may be said that youthful attachment to Christ is often delusive, selfish, foolish, and sadly in need of amendment. This may be so.
But however this may be, there can be no doubt that in youth we are free to choose. Life lies before us like the unhewn block of marble, and we may fashion it as we please. Circumstances may seem to necessitate our departing from one line of life and choosing another; but, notwithstanding, all the possibilities are before us. We may make ours a high and noble career; life is not as yet spoiled for us, or determined, while we are young. The youth is free to walk whither he will; he is not yet irrecoverably pledged to any particular calling; he is not yet doomed to carry to the grave the marks of certain habits, but may gird on himself whatever habit may fit him best and leave him freest for Christ’s service.
Peter heard the words “Follow Me,” and rose and went after Jesus; John did the same without any special call. There are those who need definite impulses, others who are guided in life by their own constant love. John would always absorbedly follow. Peter had yet to learn to follow, to own a leader. He had to learn to seek the guidance of his Lord’s will, to wait upon that will and to interpret it–never an easy thing to do, and least of all easy to a man like Peter, fond of managing, of taking the lead, too hasty to let his thoughts settle and his spirit fixedly consider the mind of Christ.
It is obvious that when Jesus uttered the words “Follow Me,” He moved away from the spot where they had all been standing together. And yet, coming as they did after so very solemn a colloquy, these words must have carried to Peter’s mind a further significance than merely an intimation that the Lord wished His company then. Both in the mind of the Lord and of Peter there seems still to have been a vivid remembrance of Peter’s denial; and as the Lord has given him opportunity of confessing his love, and has hinted what this love will lead him to, He appropriately reminds him that any penalties he might suffer for his love were all in the path which led straight to where Christ Himself for ever is. The superiority to earthly distresses which Christ now enjoyed would one day be his. But while he is beginning to take in these thoughts Peter turns and sees John following; and, with that promptness to interfere which characterised him, he asked Jesus what was to become of this disciple. This question betrayed a want of steadiness and seriousness in contemplating his own duty, and met therefore with rebuke: “If I will that he tarry till I come, what is that to thee? follow thou Me.” Peter was prone to intermeddle with matters beyond his sphere, and to manage other people’s affairs for them. Such a disposition always betrays a lack of devotion to our own calling. To brood over the easier lot of our friend, to envy him his capacity and success, to grudge him his advantages and happiness, is to betray an injurious weakness in ourselves. To be unduly anxious about the future of any part of Christ’s Church, as if He had omitted to arrange for that future, to act as if we were essential to the well-being of some part of Christ’s Church, is to intermeddle like Peter. To show astonishment or entire incredulity or misunderstanding if a course in life quite different from ours is found to be quite as useful to Christ’s people and to the world as ours; to show that we have not yet apprehended how many men, how many minds, how many methods, it takes to make a world, is to incur the rebuke of Peter. Christ alone is broad as humanity and has sympathy for all. He alone can find a place in His Church for every variety of man.
Coming to the close of this Gospel, we cannot but most seriously ask ourselves whether in our case it has accomplished its object. We have admired its wonderful compactness and literary symmetry. It is a pleasure to study a writing so perfectly planned and wrought out with such unfailing beauty and finish. No one can read this Gospel without being the better for it, for the mind cannot pass through so many significant scenes without being instructed, nor be present at so many pathetic passages without being softened and purified. But after all the admiration we have spent upon the form and the sympathy we have felt with the substance of this most wonderful of literary productions, there remains the question: Has it accomplished its object? John has none of the artifice of the modern teacher who veils his didactic purpose from the reader. He plainly avows his object in writing: “These signs are written that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through His name.” After half a century’s experience and consideration, he selects from the abundant material afforded him in the life of Jesus those incidents and conversations which had most powerfully impressed himself and which seemed most significant to others, and these he presents as sufficient evidence of the divinity of his Lord. The mere fact that he does so is itself very strong evidence of his truth. Here is a Jew, trained to believe that no sin is so heinous as blasphemy, as the worshipping more gods than one or making any equal with God–a man to whom the most attractive of God’s attributes was His truth, who felt that the highest human joy was to be in fellowship with Him in whom is no darkness at all, who knows the truth, who is the truth, who leads and enables men to walk in the light as He is in the light. What has this hater of idolatry and of lying found as the result of a holy, truth-seeking life? He has found that Jesus, with whom he lived on terms of the most intimate friendship, whose words he listened to, the working of whose feelings he had scanned, whose works he had witnessed, was the Son of God. I say the mere fact that such a man as John seeks to persuade us of the divinity of Christ goes far to prove that Christ was Divine. This was the impression His life left on the man who knew Him best, and who was, judging from his own life and Gospel, better able to judge than any man who has since lived. It is sometimes even objected to this Gospel that you cannot distinguish between the sayings of the Evangelist and the sayings of his Master. Is there any other writer who would be in the smallest danger of having his words confounded with Christ’s? Is not this the strongest proof that John was in perfect sympathy with Jesus, and was thus fitted to understand Him? And it is this man, who seems alone capable of being compared with Jesus, that explicitly sets Him immeasurably above himself, and devotes his life to the promulgation of this belief.
John, however, does not expect that men will believe this most stupendous of truths on his mere word. He sets himself therefore to reproduce the life of Jesus, and to retain in the world’s memory those salient features which gave it its character. He does not argue nor draw inferences. He believes that what impressed him will impress others. One by one he cites his witnesses. In the simplest language he tells us what Christ said and what He did, and lets us hear what this man and that man said of Him. He tells us how the Baptist, himself pure to asceticism, so true and holy as to command the submission of all classes in the community, assured the people that he, though greater and felt to be greater than any of their old prophets, was not of the same world as Jesus. This man who stands on the pinnacle of human heroism and attainment, reverenced by his nation, feared by princes for the sheer purity of his character, uses every contrivance of language to make the people understand that Jesus is infinitely above him, incomparable. He himself, he said, was of the earth: Jesus was from above and above all; He was from heaven, and could speak of things He had seen; He was the Son.
The Evangelist tells us how the incredulous but guileless Nathanael was convinced of the supremacy of Jesus, and how the hesitating Nicodemus was constrained to acknowledge Him a teacher sent by God. And so he cites witness after witness, never garbling their testimony, not making all bear the one uniform testimony which he himself bears; nay, showing with as exact a truthfulness how unbelief grew, as how faith rose from one degree to another, until the climax is reached in Thomas’s explicit confession, “My Lord and my God!” No doubt some of the confessions which John records were not acknowledgments of the full and proper divinity of Christ. The term “Son of God” cannot, wherever used, be supposed to mean that Christ is God. We, though human, are all of us sons of God–in one sense by our natural birth, in another by our regeneration. But there are instances in which the interpreter is compelled to see in the term a fuller significance, and to accept it as attributing divinity to Christ. When, for example, John says, “No man hath seen God at any time: the only-begotten Son, which is in the bosom of the Father, He hath declared Him,” it is evident that he thinks of Christ as standing in a unique relation to God, which separates Him from the ordinary relation in which men stand to God. And that the disciples themselves passed from a more superficial use of the term to a use which had a deeper significance is apparent in the instance of Peter. When Peter in answer to the inquiry of Jesus replied, “Thou art the Christ, the Son of the living God,” Jesus replied, “Flesh and blood hath not revealed this unto thee”; but this was making far too much of Peter’s confession if he only meant to acknowledge Him to be the Messiah. In point of fact, flesh and blood did reveal the Messiahship of Jesus to Peter, for it was his own brother Andrew who told Peter that he had found the Messiah, and brought him to Jesus. Plainly therefore Jesus meant that Peter had now made a further step in his knowledge and in his faith, and had learned to recognise Jesus as not only Messiah, but as Son of God in the proper sense.
In this Gospel, then, we have various forms of evidence. We have the testimonies of men who had seen and heard and known Jesus, and who, though Jews, and therefore intensely prejudiced against such a conception, enthusiastically owned that Christ was in the proper sense Divine. We have John’s own testimony, who writes his Gospel for the purpose of winning men to faith in Christ’s Sonship, who calls Christ Lord, applying to Him the title of Jehovah, and who in so many words declares that “the Word was God”–the Word who became flesh in Jesus Christ. And what is perhaps even more to the purpose, we have affirmations of the same truth made by Jesus Himself: “Before Abraham was I am”; “I and the Father are one”; “The glory which I had with Thee before the world was”; “He that hath seen Me hath seen the Father.” Who that listens to these sayings can marvel that the horrified Jews considered that He was making Himself equal with God and took up stones to stone Him for blasphemy? Who does not feel that when Jesus allowed this accusation to be brought against Him at the last, and when He allowed Himself to be condemned to death on the charge, He must have put the same meaning on His words that they put? Otherwise, if He did not mean to make Himself equal with the Father, would He not have been the very first to unmask and protest against so misleading a use of language? Had He not known Himself to be Divine, no member of the Sanhedrim could have been so shocked as He to listen to such language or to use it.
But in reading this Gospel one cannot but remark that John lays great stress on the miracles which Christ wrought. In fact, in announcing his object in writing it is especially to the miracles he alludes when he says, “These signs are written that ye might believe.” In recent years there has been a reaction against the use of miracles as evidence of Christ’s claim to be sent by God. This reaction was the necessary consequence of a defective view of the nature, meaning, and use of miracles. For a long period they were considered as merely wonders wrought in order to prove the power and authority of the Person who wrought them. This view of miracles was so exclusively dwelt upon and urged, that eventually a reaction came; and now this view is discredited. This is invariably the process by which steps in knowledge are gained. The pendulum swings first to the one extreme, and the height to which it has swung in that direction measures the momentum with which it swings to the opposite side. A one-sided view of the truth, after being urged for a while, is found out and its weakness is exposed, and forthwith it is abandoned as if it were false; whereas it is only false because it claimed to be the whole truth. Unless it be carried with us, then, the opposite extreme to which we now pass will in time be found out in the same way and its deficiencies be exposed.
In regard to miracles the two truths which must be held are: first, that they were wrought to make known the character and the purposes of God; and, secondly, that they serve as evidence that Jesus was the revealer of the Father. They not only authenticate the revelation; they themselves reveal God. They not only direct attention to the Teacher; they are themselves the lessons He teaches.
During the Irish famine agents were sent from England to the distressed districts. Some were sent to make inquiries, and had credentials explaining who they were and on what mission; they carried documents identifying and authenticating them. Other agents went with money and waggon-loads of flour, which were their own authentication. The charitable gifts told their own story; and while they accomplished the object the charitable senders of the mission had in view, they made it easy of belief that they came from the charitable in England. So the miracles of Christ were not bare credentials accomplishing nothing else than this–that they certified that Christ was sent from God; they were at the same time, and in the first place, actual expressions of God’s love, revealing God to men as their Father.
Our Lord always refused to show any bare authentication. He refused to leap off a pinnacle of the Temple, which could serve no other purpose than to prove He had power to work miracles. He resolutely and uniformly declined to work mere wonders. When the people clamoured for a miracle, and cried, “How long dost Thou make us doubt?” when they pressed Him to the uttermost to perform some marvellous work solely and merely for the sake of proving His Messiahship or His mission, He regularly declined. On no occasion did He admit that such authentication of Himself was a sufficient cause for a miracle. The main object, then, of the miracles plainly was not evidential. They were not wrought chiefly, still less solely, for the purpose of convincing the onlookers that Jesus wielded super-human power.
What, then, was their object? Why did Jesus so constantly work them? He wrought them because of His sympathy with suffering men,–never for Himself, always for others; never to accomplish political designs or to aggrandise the rich, but to heal the sick, to relieve the mourning; never to excite wonder, but to accomplish some practical good. He wrought them because in His heart He bore a Divine compassion for men and felt for us in all that distresses and destroys. His heart was burdened by the great, universal griefs and weaknesses of men: “Himself took our infirmities and bare our sicknesses.” But this was the very revelation He came to make. He came to reveal God’s love and God’s holiness, and every miracle He wrought was an impressive lesson to men in the knowledge of God. Men learn by what they see far more readily than by what they hear, and all that Christ taught by word of mouth might have gone for little had it not been sealed on men’s minds by these consistent acts of love. To tell men that God loves them may or may not impress them, may or may not be believed; but when Jesus declared that He was sent by God, and preached His gospel by giving sight to the blind, legs to the lame, health to the hopeless, that was a form of preaching likely to be effectual. And when these miracles were sustained by a consistent holiness in Him who worked them; when it was felt that there was nothing ostentatious, nothing self-seeking, nothing that appealed to mere vulgar wonder in them, but that they were dictated solely by love,–when it was found that they were thus a true expression of the character of Him who worked them, and that that character was one in which human judgment at least could find no stain, is it surprising that He should have been recognised as God’s true representative?
Supposing, then, that Christ came to earth to teach men the fatherhood and fatherliness of God–could He have more effectually taught it than by these miracles of healing? Supposing He wished to lodge in the minds of men the conviction that man, body and soul, was cared for by God; that the diseased, the helpless, the wretched were valued by Him,–were not these works of healing the most effectual means of making this revelation? Have not these works of healing in point of fact proved the most efficient lessons in those great truths which form the very substance of Christianity? The miracles are themselves, then, the revelation, and carry to the minds of men more directly than any words or arguments the conception of a loving God, who does not abhor the affliction of the afflicted, but feels with His creatures and seeks their welfare.
And, as John is careful throughout his Gospel to show, they suggest even more than they directly teach. John uniformly calls them “signs,” and on more than one occasion explains what they were signs of. He that loved men so keenly and so truly could not be satisfied with the bodily relief He gave to a few. The power He wielded over disease and over nature seemed to hint at a power supreme in all departments. If He gave sight to the blind, was He not also the light of the world? If He fed the hungry, was He not Himself the bread which came down from heaven?
The miracles, then, are evidences that Christ is the revealer of the Father, because they do reveal the Father. As the rays of the sun are evidences of the sun’s existence and heat, so are the miracles evidences that God was in Christ. As the natural and unstudied actions of a man are the best evidences of his character; as almsgiving that is not meant to disclose a charitable spirit, but for the relief of the poor, is evidence of charity; as irrepressible wit, and not clever sayings studied for effect, is the best evidence of wit–so these miracles, though not wrought for the sake of proving Christ’s union with the Father, but for the sake of men, do most effectually prove that He was one with the Father. Their evidence is all the stronger because it was not their primary object.
But for us the question remains, What has this Gospel and its careful picture of Christ’s character and work done for us? Are we to close the Gospel and shut away from us this great revelation of Divine love as a thing in which we claim no personal share? This exhibition of all that is tender and pure, touching and hopeful, in human life–are we to look at it and pass on as if we had been admiring a picture and not looking into the very heart of all that is eternally real? This accessibility of God, this sympathy with our human lot, this undertaking of our burdens, this bidding us be of good cheer–is it all to pass by us as needless for us? The presence that shines from these pages, the voice that sounds so differently from all other voices–are we to turn from these? Is all that God can do to attract us to be in vain? Is the vision of God’s holiness and love to be without effect? In the midst of all other history, in the tumult of this world’s ambitions and contendings, through the fog of men’s fancies and theories, shines this clear, guiding light: are we to go on as if we had never seen it? Here we are brought into contact with the truth, with what is real and abiding in human affairs; here we come into contact with God, and can for a little look at things as He sees them: are we, then, to write ourselves fools and blind by turning away as if we needed no such light–by saying, “We see, and need not be taught?”