The Meaning of John 21:22 Explained

John 21:22

KJV: Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

YLT: Jesus saith to him, 'If him I will to remain till I come, what -- to thee? be thou following me.' This word, therefore, went forth to the brethren that that disciple doth not die,

Darby: Jesus says to him, If I will that he abide until I come, what is that to thee? Follow thou me.

ASV: Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me.

KJV Reverse Interlinear

Jesus  saith  unto him,  If  I will  that he  tarry  till  I come,  what  [is that] to  thee?  follow  thou  me. 

What does John 21:22 Mean?

Verse Meaning

Jesus essentially told Peter that John"s future was none of his business. Rather than concerning himself with God"s will for other people, even those closest to him, he should concentrate on following Jesus faithfully himself. The "you" in the Greek text is emphatic. Even if it was Jesus" will for John to remain alive until He returned, that was not to be Peter"s concern.
The reference to Jesus" return is probably a reference to the Rapture rather than the Second Coming in view of what Jesus had promised these disciples in John 14:1-3.

Context Summary

John 21:20-25 - The Testimony Of A Beloved Follower
Having cautioned Peter, our Lord seems to have moved away, bidding Peter follow-a mandate intended to convey a deeper meaning. John followed some steps in the rear. Hearing footsteps, Peter turned and was seized with curiosity to see how far the future experiences of John and himself would agree. At once, without gratifying his curiosity, our Lord explained that the life-plan of His servants is determined by His will-If I will. It is equally certain that His arrangements for us are carefully adjusted to our nature, our special characteristics, and the service which we are best able to render. Peter was to be the Apostle of the tried and suffering. John was to behold and declare the apocalyptic vision of the Living Church. The one, contrary to his native disposition, wrote the Epistle of patient waiting; the other pictured the triumphant advent of the Son of God.
For Review Questions, see the e-Sword Book Comments [source]

Chapter Summary: John 21

1  Jesus appearing again to his disciples is known of them by the great catch of fish
12  He dines with them;
15  earnestly commands Peter to feed his lambs and sheep;
18  foretells him of his death;
22  rebukes his curiosity
24  The conclusion

Greek Commentary for John 21:22

If I will [εαν τελω]
Condition of the third class with εαν — ean and the present active subjunctive of τελω — thelō Till I come Literally, “while I am coming” What is that to thee? A sharp rebuke to Peter‘s keen curiosity. Follow thou me “Do thou me keep on following.” That lesson Peter needed. [source]
Till I come [ἕως ἔρχομαι]
Rather, while I am coming. Compare John 9:4; John 12:35, John 12:36; 1 Timothy 4:13. [source]
What is that to thee [τί πρός σε ;)?]
Literally, what as concerns thee? [source]

Reverse Greek Commentary Search for John 21:22

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

John 9:4 We must work the works of him that sent me [ημας δει εργαζεσται τα εργα του πεμπσαντος με]
This is undoubtedly the correct text (supported by the Neutral and Western classes) and not εμε — eme (I) and με — me (me) of the Syrian class nor ημας — hēmas (we) and ημας — hēmas (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for εμε — eme me. We are not able to fathom the depth of the necessity This clause gives the note of urgency upon us all. The night cometh “Night is coming on,” and rapidly. Night was coming for Jesus (John 7:33) and for each of us. Cf. John 11:9; John 12:35. Even electric lights do not turn night into day. εως — Heōs with the present indicative (John 21:22.) means “while,” not until as in John 13:38. [source]
1 John 2:18 Cometh [ἔρχεται]
The prophetic present, equivalent to is about to come. The same term is used of Christ (John 14:3; John 21:22; Revelation 22:20). [source]

What do the individual words in John 21:22 mean?

Says to him - Jesus If him I desire to remain until I come what [is it] to you You Me follow
Λέγει αὐτῷ Ἰησοῦς Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι τί πρὸς σέ σύ μοι ἀκολούθει

Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
θέλω  I  desire 
Parse: Verb, Present Subjunctive Active, 1st Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
μένειν  to  remain 
Parse: Verb, Present Infinitive Active
Root: μένω  
Sense: to remain, abide.
ἕως  until 
Parse: Conjunction
Root: ἕως  
Sense: till, until.
ἔρχομαι  I  come 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: ἔρχομαι  
Sense: to come.
τί  what  [is  it] 
Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular
Root: τίς  
Sense: who, which, what.
μοι  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀκολούθει  follow 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: ἀκολουθέω  
Sense: to follow one who precedes, join him as his attendant, accompany him.