When Peter saw him
This phrase sets the scene for a moment of curiosity and concern from Peter. The Greek word for "saw" is "βλέπω" (blepō), which means to look at or perceive. This indicates not just a casual glance but a focused attention. Peter's seeing is not merely physical but also involves an awareness of the situation. Historically, Peter is known for his impulsive nature, and this moment reflects his tendency to be concerned with others' roles and destinies. In the broader scriptural context, Peter's seeing is often linked with his understanding and recognition of Jesus' teachings and mission.

he asked
The Greek word used here is "λέγω" (legō), which means to say or speak. This is a common word in the New Testament, often used to introduce questions or statements of significance. Peter's question is not just a casual inquiry but a deeper probing into the plans and purposes of Jesus. This reflects a common human tendency to compare oneself with others, seeking assurance or understanding of one's own path in relation to others.

Lord
The term "Lord" is translated from the Greek "Κύριος" (Kyrios), a title of respect and authority. In the New Testament, it is frequently used to address Jesus, acknowledging His divine authority and leadership. Peter's use of "Lord" here signifies his recognition of Jesus' sovereignty and his submission to Jesus' will. This is a pivotal moment of faith, where Peter acknowledges that Jesus holds the answers to the questions of life and destiny.

what about him?
This question reveals Peter's concern for his fellow disciple, traditionally understood to be John. The Greek phrase "οὗτος δέ τί" (houtos de ti) translates to "but this one, what?" It reflects a natural human curiosity about the future and the roles others will play in God's plan. Historically, this moment is significant as it highlights the early Christian community's dynamics and the individual callings within the body of Christ. Scripturally, it serves as a reminder that each believer's journey is unique and that comparison can distract from one's own calling and mission.

(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."

Parallel Commentaries ...


[When]
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

[Peter] saw
ἰδὼν (idōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

him,
τοῦτον (touton)
Demonstrative Pronoun - Accusative Masculine Singular
Strong's 3778: This; he, she, it.

[he]
Πέτρος (Petros)
Noun - Nominative Masculine Singular
Strong's 4074: Peter, a Greek name meaning rock. Apparently a primary word; a rock; as a name, Petrus, an apostle.

asked,
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“Lord,
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

what about
τί (ti)
Interrogative / Indefinite Pronoun - Nominative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

[him]?”
οὗτος (houtos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 3778: This; he, she, it.


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NT Gospels: John 21:21 Peter seeing him said to Jesus Lord (Jhn Jo Jn)