When Peter saw him
Peter, one of Jesus' closest disciples, is often portrayed as impulsive and curious. This moment occurs after Jesus' resurrection, during a post-resurrection appearance by the Sea of Galilee. The "him" refers to the disciple whom Jesus loved, traditionally understood to be John. This setting is significant as it is the same location where Jesus first called Peter to follow Him, symbolizing a full-circle moment in Peter's journey of faith. The Sea of Galilee was a central location in Jesus' ministry, and its mention here underscores the continuity of His mission even after His resurrection.

he asked,
Peter's question reflects his human nature and concern for his fellow disciple. This inquiry comes after Jesus has just reinstated Peter following his denial, asking him three times to "feed my sheep." Peter's question may indicate a mix of curiosity and concern about the future roles and destinies of the other disciples. It also highlights the communal aspect of the early Christian community, where the actions and fates of individuals were of collective interest.

“Lord, what about him?”
Peter addresses Jesus as "Lord," acknowledging His authority and divinity. This title is significant as it reflects the early Christian understanding of Jesus' divine nature. The question "what about him?" suggests Peter's interest in the fate of John, possibly in light of Jesus' earlier prophecy about Peter's own future martyrdom. This moment emphasizes the theme of individual callings and destinies within the Christian faith, as Jesus' response will focus on the importance of following Him regardless of others' paths. This interaction also serves as a reminder of the unique roles each disciple plays in the unfolding of God's plan, echoing the diverse gifts and callings mentioned in 1 Corinthians 12.

1. Peter
One of Jesus' closest disciples, known for his impulsive nature and deep devotion to Christ. In John 21, Peter is being restored by Jesus after denying Him three times.

2. Jesus
The resurrected Christ, appearing to His disciples by the Sea of Galilee. He is in the process of reaffirming Peter's role among the disciples.

3. The Beloved Disciple
Traditionally understood to be John, the author of the Gospel. He is present during this exchange and is the subject of Peter's question in John 21:21.

4. Sea of Galilee
The location where Jesus appears to His disciples after His resurrection. It is a significant place for many of Jesus' teachings and miracles.

5. The Event of Restoration
This chapter focuses on Jesus restoring Peter after his denial, emphasizing forgiveness and commissioning for future ministry.Focus on Your Calling
Jesus' response to Peter's question about John ("If I want him to remain until I return, what is that to you? You follow Me!") teaches us to focus on our own calling and not compare ourselves to others.

Trust in God's Plan
The passage encourages believers to trust in God's unique plan for each person, understanding that His purposes are perfect and individualized.

Restoration and Commissioning
Just as Peter was restored and commissioned, believers can find hope in Jesus' forgiveness and His call to serve despite past failures.

Avoiding Distraction
Peter's question about John serves as a reminder to avoid distractions and remain steadfast in our personal walk with Christ.

Community and Individual Roles
While we are part of a larger community of believers, each person has a distinct role and purpose within the body of Christ.(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.


John 21:21 NIV
John 21:21 NLT
John 21:21 ESV
John 21:21 NASB
John 21:21 KJV

John 21:21 BibleApps.com
John 21:21 Biblia Paralela
John 21:21 Chinese Bible
John 21:21 French Bible
John 21:21 Catholic Bible

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