(21) Lord, and what shall this man do?--The motive prompting this question was probably that of loving interest in the future of his friend. It may well be that the two friends, in the sadness of the dark days through which they had passed, had talked together of what their Master's predictions of the future meant, and had wondered what there was in store for themselves. They knew the world was to hate them as it had hated Him, and they never knew what its hatred for Him was. One of them had learnt that he was to follow his Lord in death as in life, and he now sees the other following them as they draw apart from the group, and would fain know the future of his friend as he knew his own.

Verses 21, 22. - Peter then, seeing this man, saith to Jesus, Lord, and this man, what? What is the duty, place, fate, or honor of this man? Paulus and Tholuck suggest in the words the inquiry, "May not this man come now and hear our intercourse, share in my travail and the like?" Meyer supposes it to be dictated by a certain jealousy or curiosity, a consciousness of contrast between his own impetuosity and the beloved disciple's quietude and self-possession. Clearly the inquiry was not altogether pleasing to the Lord, and led him once more to reiterate the original injunction, If I will that he abide until I come, what is that to thee? Follow thou me. Do thou follow me, and cease to inquire after another's duty. Meyer considers that the μένειν is the opposite to ἀκολουωεῖν - that the latter word means "following unto death and martyrdom," while the former means "to be preserved alive," and turns to Philippians 1:25 and 1 Corinthians 15:6 in vindication. Doubtless that was the crude explanation which led to the subsequent legend of his immortality on earth, and the apostle's own disclaimer; but the word μένειν seems to be used in John 1:37, 39, 40, and in many other places, of the complement and entire fulfillment of the idea and practice of ἀκολουθεῖν - of that abiding in Christ which is the full result of heartfelt following and unquestioning submission to the Savior's will (John 15:4, 5, 10; see also 1 John 2:6, 17, 24, 26; 1 John 3:24; 1 John 4:15). Taking with these passages the corresponding and alternative use of the word to express the manner in which God, truth, or love "abides" in the child of God, it would seem as though it were the keynote of much of John's most mature experience - a fact which is very remarkably elucidated by the passage before us. Baur, Hilgenfeld, Schwegler, Strauss, have urged from this passage that the writer was contending against the Petrine tendency in the Church, by representing John as the higher and more distinguished apostle; and, according to Kostlin, a precisely opposite expression was conveyed by the unknown writer, who meant to flatter the Roman primacy, in the second century, by the dignities thus conferred upon the chief of the apostles. Both hypotheses are baseless. The beloved disciple quietly accepts here the role of "abiding," "waiting," "resting in the Lord," and admits the superior energy and constant initiation which Peter was, as a man, constrained to pursue. There is no jealousy between them, nor the hint of it. John receives more than he asks. "If I will that he abide till I come," etc., has been variously interpreted (the condition is not a simple supposition, there is a probability or uncertainty in the period of the "abiding" - the apodosis declares the as yet unuttered condition to be without bearing on Peter's immediate duty). Some have said that it means, "If I will that he enjoy the long life and the natural death of one who rests with Christ until he comes to take him home by a quiet departure, until he comes to receive him to himself" (John 14:3. So Ewald and Olshausen). This view is improbable, because most certainly in that sense, Peter too followed and tarried and abode with Christ till the day when he was taken home. Luthardt suggests that the saying, as here given and interpreted by John himself, not of physical immortality, but of the coming itself, is John's way of asserting that the Lord has come; that in the fall of Jerusalem, A.D. 70, the destruction of the theocracy, and the obvious establishment of the true kingdom in all the world was the "coming," the παρουσία, the ἔρχομαι, of which the Savior had always spoken. John "sees the coming of the Lord in that event." In this general interpretation, Stier and Hengstenberg concur. Westcott throws more light upon it by wisely emphasizing (ἕως ἔρχομαι) the coming, not as one great event, but that continuous realization of his return which is the lofty privilege of faith; and shows that in numerous places ἕως points, not so much to the ultimate consummation, as to the interval which will elapse between the commencement and the consummation of the coming (cf. John 9:4; John 12:35; Mark 6:45 (with ἀπολύει); 1 Timothy 4:13; Luke 19:2; Matthew 5:25). How frequently has Christ spoken, in the latest discourses, of coming again, to fill the sorrowing with joy, to teach in the power of the Comforter, to judge the prince of this world, to raise and quicken the dead! Such abiding is the full issue of faithful following. Surely two types of character pervade the whole dispensation the Martha and the Mary types; the faithful servant who works and trades with his talents, and the virgin who waits for the Bridegroom; and these two types both meet with appropriate advice. Simon is bidden to follow, and, occupied with busy cares of the Church, leave results to Christ; but John, who has passed into the sanctuary of holy love, is encouraged to rest patiently, and in obscurity and silence, to glory and serve by "standing and waiting."

21:20-24 Sufferings, pains, and death, will appear formidable even to the experienced Christian; but in the hope to glorify God, to leave a sinful world, and to be present with his Lord, he becomes ready to obey the Redeemer's call, and to follow Him through death to glory. It is the will of Christ that his disciples should mind their own duty, and not be curious about future events, either as to themselves or others. Many things we are apt to be anxious about, which are nothing to us. Other people's affairs are nothing to us, to intermeddle in; we must quietly work, and mind our own business. Many curious questions are put about the counsels of God, and the state of the unseen world, as to which we may say, What is this to us? And if we attend to the duty of following Christ, we shall find neither heart nor time to meddle with that which does not belong to us. How little are any unwritten traditions to be relied upon! Let the Scripture be its own interpreter, and explain itself; as it is, in a great measure, its own evidence, and proves itself, for it is light. See the easy setting right such mistakes by the word of Christ. Scripture language is the safest channel for Scripture truth; the words which the Holy Ghost teaches, 1Co 2:13. Those who cannot agree in the same terms of art, and the application of them, may yet agree in the same Scripture terms, and to love one another.Peter seeing him, saith to Jesus,.... Peter took a great deal of notice of John, and very likely understood, that he meant by his rising up and following Christ, to signify his readiness for service and suffering in the cause of Christ: and therefore says,

Lord, and what shall this man do? The phrase in the original is very short and concise, "Lord, and this what?" The Arabic version renders it, "and this, of what mind is he?" it looks as if he was of the same mind with me to follow thee; but it is better rendered by us, "what shall this man do?" in what work and service shall he be employed, who seems as willing as I am to serve thee? or it may be rendered thus, "and what shall this man suffer?" shall he suffer at all? and if he shall, what kind of death shall he undergo? what will become of him? what will be his end? how will it fare with him? this he said, partly out of curiosity, and partly out of concern for him, they two being associates and intimates, who had a strong affection for each other.