Jesus was misinterpreted by his disciples

JESUS WAS MISINTERPRETED BY HIS DISCIPLES
EDITED BY GLENN PEASE
John 21:23 23Becauseof this, the rumor spread
among the believers that this disciplewould not die.
But Jesus did not say that he would not die; he only
said, "If I want him to remain aliveuntil I return,
what is that to you?"
BIBLEHUB RESOURCES
The Untrustworthiness Of Tradition
John 21:23
J.R. Thomson
Tradition is the handing down from one person to another of what is not
committed to writing. It is customaryin those primitive societieswhere
writing is unknown. It is practiced also in communities more advanced in
civilization, when there is some specialreasonwhy it should be preferred to
documentary preservation and transmission. That there was traditional
teaching concerning our Lord's ministry is undoubted; and it has been
disputed to what extent our Gospels embodysuch teaching. But this passage
seems to have been inserted here as if to remind us how carefully coming ages
of the Church have been preservedfrom a fruitful source of error.

I. THERE WERE PECULIAR REASONS WHY THE SAYING HERE
RECORDED SHOULD HAVE BEEN PRESERVEDIN ITS INTEGRITY.
1. In this case the saying concerning John was a saying of Christ, and as such
might be supposedto be treasuredwith the greatestcare andreverence.
2. It was uttered in the hearing of the selectfriends of our Lord, who, if any
could do so, would guard it from corruption.
3. The apostles of Christ must have been the reporters of this saying to their
fellow-Christians.
4. The person concerning whom the tradition went abroad was living at the
time that the misrepresentationwas repeated.
II. YET AN ALTOGETHER ERRONEOUSVERSION OF THIS SAYING
WAS CURRENT IN THE EARLY CHURCH. Although Jesus had simply
said to Peter, "If I will that he tarry till I come, what is that to thee?" which
might be simply a strong way of rebuking curiosity, or an intimation that
John should survive until the destruction of Jerusalem;yet there went abroad
a notion that Jesus had expressly assuredhis beloved disciple that he should
never die ] Could there be a more remarkable perversion of the Lord's
words? a more signalinstance of the untrustworthiness of oral tradition? Yet,
what happened then has often happened before and since. Passing from one
man's lips to another's, facts may dissolve into fictions, and opinions may be
reversed.

III. THIS INSTANCE SUGGESTSHOW WISE AND MERCIFULAN
ARRANGEMENTIS THAT BY WHICH THE GOSPELIS NOT LEFT TO
ORAL TRADITION, BUT HAS BEEN EMBODIEDIN AUTHENTICATED
DOCUMENTS. Byinspiring his apostles to commit the gospelfacts to writing,
our Lord has securedus againstthe mischiefs attending tradition. The truth
cannot be injured either by the zeal of friends or by the malice of foes.
PRACTICAL LESSON. Readersofthe New Testamentare hound in reason
to acceptand credit what there is no room for any candid inquirer to distrust.
- T
Not to suffer a busybody
G. J. Brown, M. A.
It is noteworthy that the apostle so reproved here should afterwards write for
the instruction of the Church that excellentsentence, "Letnone of you
suffer... as a busybody in other men's matters."
(G. J. Brown, M. A.)
The proper attitude towards Divine mysteries
C. H. Spurgeon.
"Well," says one, "it is very important to know about predestinationand free
will, you know." Yes, yes, and if you do not do anything goodtill you perfectly
understand that, you have plenty of time to wait. "Yes, but how do those two
things meet? Or is one true and not the other?" Well, I really do not know,
and cannottell you for the life of me whether I am predestinatedto go to bed
to-night or not; but I will tell you to-morrow morning. I am of the mind of
poor Malachidown in Cornwall. A Wesleyanbrother owedhim some rent,

and he said, "Malachi, I owe you five pounds, but I shall not pay you till you
tell me if I am predestinatedto pay it." "Oh," said Malachi, "put the money
down there." With that Malachiput it in his pocket, and replied, "Yes, you
are." I believe that the wayto answerthese questions is just to bring them to
some practicaltest or other. But if any brother dwell upon that which angels
cannot fathom, I say to him — in the words of my text I sayto him — "What
is that to thee? Follow thou Me."
(C. H. Spurgeon.)
Curiosity and neglectof knowledge
W. Burkitt.
There are two greatvarieties in men with reference to knowledge.The one is a
neglectto know what it is our duty to know. The other is a curiosity to know
what it doth not belong to us to know.
(W. Burkitt.)
An Old Testamentparallel
Bp. Ryle.
I cannot help seeing a latent resemblance betweenthis place and the well-
known passageatthe 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 closedup and sealedtill 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." (Daniel 12:8, 9, 13).
(Bp. Ryle.)

Then went this saying
The tradition of St. John's immortality
DeanStanley.
The earliestrecordedtradition respecting St. John had apparently sprung up,
not like most of them after the Apostle's death, but during his lifetime, and
professedto be founded on an express prediction of our Lord that "St. John
should never die." In this case itwas possible to confront the traditionary
statementwith the historical, and this chapterwas added to the Gospel,
apparently, to state the true fact that "Jesus saidnot unto him," &c. Whether
a misunderstanding of our Lord's words was the sole origin of the tradition
may be questioned; it is, perhaps, most likely to have been in the first instance
occasionedpartly by the Apostle's great age, and partly by the general
expectationthat our Lord's coming was near. Nor was the opinion without
some ground of truth if we considerthat the language in which our Lord's
coming is identified, or at leastblended with the images which equally
describe the fall of Jerusalem. This lastfeeling, however, had evidently passed
awaybefore the time when the tradition assumedthe particular shape
specifiedin the text, and it now therefore took its ground on the supposed
saying there referred to. The "coming of the Lord" was now to them, what it
is to us, another expressionfor the end of all things; the next and natural
process consequentlywas to limit the words to the new view. Yet neither the
express caution of the Evangelist, nor the contradiction of the story by his
death was sufficient entirely to eradicate it. The story of his being not dead
but asleepin his grave at Ephesus was related to by persons who professedto
have witnessedthe motion of the dust by the supposed breath of the sleeper,
and the notion that he was still living not only became a fixed article of
popular belief in the Middle Ages, but has been revived from time to time by
later enthusiasts, and is still partially commemoratedin the Greek Church in
the Feastofthe Translationof the Body of St. John. Compare, amongstother
instances the well-knownstory of the apparition of St. John to Edward the
Confessorandthe Ludlow pilgrims, and again to James IV., at Linlithgow,
before the Battle of Flodden, the belief in PresterJohn in Central Asia, and

the ancientlegendary representations ofthe searchfor the body in the empty
tomb.
(DeanStanley.)
COMMENTARIES
Ellicott's Commentary for English Readers
(23) Then (better, therefore) went this saying abroad among the brethren.—
For the word “brethren” comp. Notes on Matthew 23:8 and Acts 9:30. As a
generalname for the disciples, it is not elsewherefound in the Gospels, but we
have the keyto it in our Lord’s own words to Mary Magdalene (John20:17).
Jesus saidnot unto him, He shall not die; but, If. . . .—The mistake of the
brethren arose from their not attending to the force of the conditional
particle. They took as a statementwhat had been said as a supposition, and
understood it in the then current belief that the SecondAdvent would come in
their own generation. (Comp. 1Corinthians 15:51-52;1Thessalonians 4:17.)
The mistake and its correctionare both interesting in their bearing upon the
date of the Gospel, and they furnish that kind of evidence which is perfectly
natural as a growth, but which cannotpossibly be made.
Matthew Henry's Concise Commentary
21:20-24 Sufferings, pains, and death, will appear formidable even to the
experiencedChristian; but in the hope to glorify God, to leave a sinful world,
and to be present with his Lord, he becomes readyto 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 easysetting right such mistakes by the word of Christ. Scripture
language is the safestchannelfor Scripture truth; the words which the Holy
Ghostteaches, 1Co 2:13. Those who cannotagree in the same terms of art,
and the application of them, may yet agree in the same Scripture terms, and
to love one another.
Barnes'Notes on the Bible
Then went this saying ... - This mistake arose very naturally:
1. From the words of Jesus, whichmight be easilymisunderstood to mean that
he should not die; and,
2. It was probably confirmed when it was seenthat John survived all the other
apostles, hadescapedall the dangers of persecution, and was leading a
peacefullife at Ephesus. This mistake John deemedit proper to correctbefore
he died, and has thus left on record what Jesus saidand what he meant.
Jamieson-Fausset-BrownBible Commentary
23. Then went this saying abroadamong the brethren, that that disciple
should not die—into which they the more easilyfell from the prevalent
expectationthat Christ's secondcoming was then near at hand.

yet Jesus saidnot unto him, He shall not die—The Evangelistis jealous for His
Master's honor, which his death might be thought to compromise if such a
misunderstanding should not be corrected.
Matthew Poole's Commentary
But the disciples, knowing the particular kindness our Saviour had for John,
upon these words, not duly attended to, concluded John should abide upon the
earth to the secondcoming of Christ.
Gill's Exposition of the Entire Bible
Then went this saying abroad among the brethren,.... It not being rightly
understood by some one or more of the disciples present: it was divulged with
a wrong sense annexedto it among other persons;who, though not of the
eleven, yet were followers ofChrist, children of God, that belongedto the
same family, and were, in a spiritual relation, brethren to eachother, and to
the apostles:
that that disciple should not die; but should remain till the secondcoming of
Christ, and be found among them that shall be then alive, and be changed.
And such a notion not only was among the ancients;but Beza, in his notes on
this text, tells us of a strolling wickedfellow, that gave out that he was the
Apostle John; and was encouragedby some, particularly Postellus, a Sorbonic
doctor, but was afterwards burnt at Tholouse.
Yet Jesus saidnot unto him he shall not die, but if I will that he tarry till I
come, what is that to thee? These are the words of John himself, the disciple
spokenof, who gives a true and just accountof Christ's words, freeing them
from the false sense that was put upon them; which shows his ingenuous
disposition, his integrity and love of truth; being unwilling that such an error
should obtain among the disciples, and pass in the world for truth.

Geneva Study Bible
Then went this saying abroad among the brethren, that that disciple should
not die: yet Jesus saidnot unto him, He shall not die; but, If I will that he
tarry till I come, whatis that to thee?
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 21:23. Hence there went forth (comp. Matthew 9:26), in consequence of
this answerof Jesus, the following legend[291]among the brethren
(Christians): that disciple dies not (but remains in life until the Parousia,
whereupon he experiences, not death, but change, 1 Thessalonians 4:17;1
Corinthians 15:51-52).
The legend, which correctly took ἔρχομαι in the solemnsense of Maranatha (1
Corinthians 16:22), would with reasonhave inferred its οὐκ ἀποθνήσκει from
the word of Christ, had the latter run categorically:ΘΈΛΩΑὐΤῸΝ
ΜΈΝΕΙΝ ἝΩς ἜΡΧ. From the manner, however, in which Jesus expressed
Himself, a categoricaljudgment was derived from the conditional sentence,
and consequentlythe case supposedby Jesus, the occurrence ofwhich is to be
left to the judgment of experience (ἐάν, not ΕἸ), was proclaimed as an actually
existing relation. This John exposes as anoverstepping of the words of Jesus,
and hence his observationintimates, that it was straightwayasserted, but
without reason, on the ground of that saying: this disciple dies not,—that
rather the possible occurrence ofthe case supposedby ἘᾺΝ ΘΈΛΩmust be
left over to the experience of the future, without asserting by way of
anticipation either the ΟὐΚ ἈΠΟΘΝΉΣΚΕΙ or the opposite. Considering the
expectednearness of the Parousia, it is conceivable enoughhow John himself
does not in a generalwaydeclare the saying, which was in circulation about
him, to be incorrect, and does not refute it (it might in truth be verified
through the impending Parousia), but only refers to its conditional character
(“leaves it therefore to hang in doubt,” Luther), and places it merely in its
historicallight, with verbally exactrepetition of its source. According to

others (see especiallyHeumann, B. Crusius, Hengstenberg), John would
indicate that there is yet anothercoming of Jesus than that which is to take
place at the close ofhistory. But this other the expositors have here first
invented, see on John 21:22.
After the death of the apostle, the legendwas further expanded, to the effect
that he slumbered in the grave, and by his breath moved the earth. See Introd.
§ 1, and generally Ittig, sel. capita hist. eccl. sec. I. p. 441 ff.
[291]Which therefore did not originate from the Apocalypse (Baur,
Hilgenfeld).
Expositor's Greek Testament
John 21:23. Ἐξῆλθεν … πρός σε; “There went forth this saying among the
brethren, that that disciple should not die”. John himself, however, has no
such belief, because he remembers with exactness the hypothetical form of the
Lord’s words, Ἐὰν αὐτὸνθέλω μένειν … Another instance of the precision
with which John recalledsome, at least, of the words of Jesus.
In John 21:24, the writer of the gospelis identified with the disciple whom
Jesus loved, and a certificate of his truth is added. The whole verse has a
strong resemblance to John 19:35, and it seems impossible to say with
certainty whether they were or were not written by the evangelisthimself. The
οἴδαμενmight seemto imply that severalunited in this certificate. But who in
John’s old age were there, who could so certify the truth of the gospel? They
could have no personal, direct knowledge ofthe facts; and could merely
affirm the habitual truthfulness of John. Cf. too the οἶμαι ofJohn 21:25 where
a return to the singular is made; but this may be because in the former clause
the writer speaks in the name of severalothers, while in the latter he speaks in
his ownname. Who these others were, disciples, Ephesianpresbyters, friends,
Apostles, it is vain to conjecture. τούτωνand ταῦτα refer to the whole gospel,

including chap. 21. Besides the things narrated ἔστι δὲ … Ἀμήν. The verse re-
affirms the statement of John 20:30, adding a hyperbolical estimate of the
space required to recount all that Jesus did, if eachdetail were separatelytold,
ἐὰν γράφηται καθʼἕν.
Cambridge Bible for Schools andColleges
23. Then went this saying] This saying therefore went.
abroad among] Literally, forth unto: comp. Matthew 9:26; Mark 1:28;
Romans 10:8.
the brethren] This phrase, common in the Acts (John 9:30, John 11:1; John
11:29, John 15:1; John 15:3; John 15:22-23, &c.), is not used elsewhere in the
Gospels forbelievers generally;but we see the way prepared for it in the
Lord’s words to the disciples (Matthew 23:8), to S. Peter(Luke 22:32), and to
Mary Magdalene (John20:17).
should not die] Literally, doth not die; so also ‘shall not die’ in the next clause.
The mistake points to a time when Christians generally expectedthat the
SecondAdvent would take place in their own time; and the correctionof the
mistake points to a time when the Apostle was still living. If this chapter was
added by another hand after the Apostle’s death it would have been natural to
mention his death, as the simplest and most complete answerto the
misunderstanding. The cautious characterof the answergiven, merely
pointing out the hypothetical form of Christ’s language, without pretending to
explain it, shews that the question had not yet been solved in fact. Thus we are
once more forced back within the limits of the first century for the date of this
Gospel.
Bengel's Gnomen

John 21:23. Ὁ λόγος, the saying) See how much more trustworthy is the
written letter than a saying. The saying, even among the brethren, was
without any fraudulent intention, interpolated: the hand (writing) of the
apostles, applies the remedy, and the benefit of it is preservedto us even to the
present day. The patrons of traditions are themselves at war both with the
ancient and new books of Scripture.—ἀδελφοὺς, brethren) viz. those Seven
mentioned in John 21:2, and the remaining brethren of that age, orrather
those who were living when John wrote. Otherwise there would have been no
need to refute the error at so late a period [as when the apostle wrote this
Gospel]:the error seems to be confirmed by the fact of the apostle’s
continuing to live so long. They learned the appellation, Brethren, from ch.
John 20:17.—ἐκεῖνος,that disciple) This pronoun has the effect of amplifying
(giving distinction or eminence to one).—οὐκ ἀποθνήσκει, dothnot die) They
substitute this for different words, omitting ἐὰν, ἓως, if—until, and extending
(straining) too much the antithesis betweenthe following (‘Follow’) and the
remaining (‘tarry’). However they recognisedthe fact, that at the actual
coming of the Lord, all mortality shall be abolished. This affords a specimen
of the weakness ofunderstanding which remained in the disciples before the
coming of the Paraclete;nay more, a specimenof the universal want of
dexterity, on the part of men, in understanding the words of Christ, especially
those in the Apocalypse, of which there is given in this place a contraction.—
καὶ οὐκ, and not) John carefully obviates the explanation, as foreignto the
purpose and erroneous, lestan utterance should be attributed to Christ, which
was not really His. For when John was dead, one thing might seemto have
been foretold to him by the Lord, and a different thing to have come to pass.
In the Divine words, all the points are to be preciselyheld fast; and we must
especiallyguard againstmaking any addition to them: Revelation22:18. [For
by a very slight change of the words, and such a change as may seemto be of
no consequence, the genuine sense may be wrested.—V. g.] Such care did
John and the other Evangelists employin reporting the words of Christ, They
have not reported all things in just so many and identically the same words;
but yet altogetheraccording to the mind (sentiment) of the Lord, so that they
may be and ought to be regardedexactly the same as if they had employed
just so many and identically the same words.

Pulpit Commentary
Verse 23. - We need not be surprised that the sublime meaning of these words,
"Waitwhile I am ever coming to him," should have been misunderstood.
Therefore this word went forth to the brethren. The designation, "brethren,"
only occurs in John 20:17 and Luke 22:32. The more familiar names of
"disciples" and "children," "servants" and "apostles,"are used in the
Gospels. The Acts and Epistles introduce a new group of titles, e.g.
"believers" as wellas "brethren," "saints" as wellas "disciples,"
"Christians," "slavesand soldiers of Christ," "sons of God," "priests and
kings," and "little children;" but now, acting on the Divine hint of the Lord's
own words, John speaks ofhis fellow-disciples who are calledinto the sacred
fellowship as "brethren." The word went forth that that disciple dieth not
(ἐκεῖνος, equivalent to "the disciple whom Jesus loved"). This was not an
unnatural supposition, as his age advanced, and he was regardedas the "great
light of Asia," the depositaryof the latesttraditions, as the link betweenthe
days of our Lord's ministry and two succeeding generationsofbelievers, the
seerof mighty visions, the enemy of all unrighteousness, and the apostle of
love to the lost. In virtue of this very tradition, three hundred years later it
was said that the holy apostle was still sleeping in his tomb at Ephesus, and
that the dust moved lightly on his heaving breast (Augustine, 'Tr. on John,'
124:2). Here was the beginning of a genuine myth, which, having no real root
in fact, failed to establishitself. "John the Baptist is risen from the dead,"
exclaimed Herod Antipas, "and therefore mighty powers energize in him."
But there was no life and no truth in the story, and even among the disciples
of St. John Baptist it did not take any place as a supposed fact. It is interesting
to see that here a myth was startedwithout positively bad faith, and based
itself upon a recordedsaying of the Lord; but it perished! The agedapostle
strikes the folly dead with one stroke ofhis pen. The language is remarkable,
as helping to prove that John wrote this chapteras well as the rest of the
Gospel. Yet Jesus saidnot unto him, that he dieth not; but, If I will that he
abide while I am ever coming, what is that to thee? Meyer, who always insists
on the apostolic idea of the nearness ofthe παρουσία, thinks that John does
not decide here whether the rumor was true or false, and simply says it must,
when he wrote, have been left still uncertain and unsettled (so Luther). The

tradition is not authoritatively condemned; but it is shownto be a mere
inference, one inference out of many, from words partially understood. The
Epistles of John show how deeply John pondered the idea, and how much he
crowdedinto the words, "abide in him," until the coming, and before and
during and after the various comings of the Lord to him. Mr. Browning, in 'A
Deathin the Desert,'makes St. John say in his lasthours -
"If I live yet, it is for good, more love
Through me to men: be naught but ashes here
That keepawhile my semblance, who was John -
Still when they scatter, there is left on earth."
No one alive who knew (consider this!) -
Saw with his eyes and handled with his hands
That which was from the first, the Word of life.
How will it be when none more saith, 'I saw '?
Such ever was love's way: to rise, it stoops.
Since I, whom Christ's mouth taught, was bidden teach,
I went, for many years, about the world,
Saying, 'It was so;so I heard and saw,'?
Speaking as the ease asked:and men believed. * * *
"To me that story - ay, that Life and Death
Of which I wrote 'it was' - to me it is; -

Is, here and now: I apprehend naught else.
Yea, and the Resurrectionand Uprise
To the right hand of the throne -...
I saw the Power;I see the Love, once weak,
Resume the Power;and in this word 'I see'
Lo, there is recognizedthe Spirit of both
That moving o'er the spirit of man, unblinds
His eye and bids him look....
Then stand before that fact, that Life and Death,
Stay there at gaze, till it dispart, dispread,
As though a star should open out, all sides,
Grow the world on you, as it is my world." In ver. 23 we find the significant
close ofthe Fourth Gospel, and there is much to make it highly probable that
the two remaining verses were added by the Ephesianelders, as their
certificate of its authorship, and their identification of the beloved disciple
with the author of the Gospel. It differs from the similar passage, John19:35,
where the writer himself gives his own autoptic testimony to the greatmiracle
of the spear-thrust; and where that testimony is declaredby himself to be
ἀληθινή, "veritable," i.e. answering to the very idea of testimony. Here the
person and verb are plural.
STUDYLIGHT RESOURCES

Albert Barnes'Notes onthe Whole Bible
Then went this saying … - This mistake arose very naturally:
1.Fromthe words of Jesus, which might be easily misunderstood to mean that
2.It was probably confirmed when it was seenthat John survived all the other
Copyright Statement
These files are public domain.
Bibliography
Barnes, Albert. "Commentaryon John 21:23". "Barnes'Notesonthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/john-21.html.
1870.
Return to Jump List return to 'Jump List'
Coffman's Commentaries on the Bible
This saying therefore went forth among the brethren, that that disciple should
not die: yet Jesus saidnot unto him, that he should not die; but, If I will that
he tarry till I come, what is that to thee?

Thus, John laid to rest the tradition that had developed to the effect that the
Lord would return in John's lifetime (the propositions being equivalent). At
the time he wrote John, the apostle was very old; and it was apparent to him
and others that the days of his pilgrimage were drawing to a close;and, in
view of the probable event of his death, he did not wish unbelievers to have an
excuse for saying that the prophecy of the Lord had failed. He therefore made
it clearthat no such prophecy had everbeen uttered.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 21:23". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-21.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Then went this saying abroad among the brethren,.... It not being rightly
understood by some one or more of the disciples present: it was divulged with
a wrong sense annexedto it among other persons;who, though not of the
eleven, yet were followers ofChrist, children of God, that belongedto the
same family, and were, in a spiritual relation, brethren to eachother, and to
the apostles:

that that disciple should not die; but should remain till the secondcoming of
Christ, and be found among them that shall be then alive, and be changed.
And such a notion not only was among the ancients;but Beza, in his notes on
this text, tells us of a strolling wickedfellow, that gave out that he was the
Apostle John; and was encouragedby some, particularly Postellus, a Sorbonic
doctor, but was afterwards burnt at Tholouse.
Yet Jesus saidnot unto him he shall not die, but if I will that he tarry till I
come, what is that to thee? These are the words of John himself, the disciple
spokenof, who gives a true and just accountof Christ's words, freeing them
from the false sense that was put upon them; which shows his ingenuous
disposition, his integrity and love of truth; being unwilling that such an error
should obtain among the disciples, and pass in the world for truth.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 21:23". "The New JohnGill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
21.html. 1999.
Commentary Critical and Explanatory on the Whole Bible

not die — into which they the more easily fell from the prevalent expectation
that Christ‘s secondcoming was then near at hand.
yet Jesus saidnot unto him, He shall not die — The Evangelistis jealous for
His Master‘s honor, which his death might be thought to compromise if such a
misunderstanding should not be corrected.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
21:23". "CommentaryCritical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-21.html. 1871-8.
People's New Testament
Went this saying abroad. At the time John wrote these words he did not
understand just what the saying might mean.
Copyright Statement

These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 21:23". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-
21.html. 1891.
Robertson's WordPictures in the New Testament
That that disciple should not die (οτι ο ματητης εκεινος ουκ αποτνησκει —
hoti ho mathētēs ekeinos ouk apothnēskei)(presentactive indicative), because
Peteror others misunderstood what Jesus meant as John now carefully
explains. He was rebuking Peter‘s curiosity, not affirming that John would
live on till the Masterreturned. John is anxious to setthis matter right.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 21:23". "Robertson's WordPictures
of the New Testament".

https:https://www.studylight.org/commentaries/rwp/john-21.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Should not die ( οὐκ ἀποθνήσκει )
Literally, dieth not.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 21:23". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-21.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes

The brethren — That is, the Christians. Our Lord himself taught them that
appellation, John 20:17.
Yet Jesus did not say to him, that he should not die — Notexpressly. And St.
John himself, at the time of writing his Gospel, seems notto have known
clearly, whether he should die or not.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on John 21:23". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-21.html. 1765.
The Fourfold Gospel
not die1: yet Jesus saidnot unto him, that he should not die; but, If I will that
he tarry till I come, what [is that] to thee?
not die. Our Lord's words were a puzzle when John wrote his Gospel, and to
many they are a puzzle still. Foran able treatment of the various
interpretations of this difficult passage, seeW. Johnson's Commentary on
John. There is no question that John died. The site of his grave at Ephesus
was well knownto early Christians. The coming of the Lord for which he
tarried was that in the isle of Patmos, of which he tells us in the Book of

Revelation. This passage,therefore, shows thatJohn wrote his Gospelbefore
his exile in Patmos.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 21:23".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/john-21.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
23.Thenthis saying went forth. The Evangelistrelates that, from
misunderstanding Christ’s words, an error arose among the disciples, that
John would never die. He means those who were present at that conversation,
that is, the Apostles; not that the name brethren belongs to them alone, but
that they were the first-fruits, as it were, of that holy union. It is also possible,
that, besides the eleven, he refers to others who were at that time in company
with them; and by the expression, wentforth, he means that this error was
spread in all directions; yet probably it was not of long duration, but subsisted
among them, until, being enlightened by the Holy Spirit, they formed purer
and more correctviews of the kingdom of Christ, having laid aside carnaland
foolish imaginations. (238)

What John relates about the Apostles happens every day, and we ought not to
wonder at it; for if Christ’s disciples, who belongedto his family and were
intimately acquaintedwith him, were so egregiouslymistaken, how much
more are they liable to fall into mistakes, who have not been so familiarly
instructed in the schoolof Christ? But let us also observe whence this fault
arises. The teaching of Christ is useful, and for edification; that is, it is plain;
but we obscure the light by our wickedinventions, which we bring to it from
our own views. Christ had not intended to pronounce any thing certain or
definite about John, but only to affirm that he had full powerto decide about
his life and death; so that the doctrine is simple and useful in itself, but the
disciples imagine and contrive more than had been told them. Accordingly, in
order that we may be safe from this danger, let us learn to be wise and to
think soberly. But such is the wantonness ofthe human understanding, that it
rushes with all its force into foolishness. The consequencewas,that this very
error, againstwhich the Evangelisthad expresslywarned them to be on their
guard, continued notwithstanding to gain currency in the world; for a fable
has been contrived, that he ordered a ditch to be diggedfor him, and went
down into it, and that next day it was found empty. We see, therefore, that we
shall never cease to err, unless we unreservedly receive what the Lord hath
taught us, and reject all inventions of men.
Copyright Statement
Bibliography
Calvin, John. "Commentary on John 21:23". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-21.html.
1840-57.

John Trapp Complete Commentary
23 Then went this saying abroad among the brethren, that that disciple should
Ver. 23. Among the brethren] So are all Christians. Sanctiorestcopula cordis
quam corporis.
That that disciple should not die] Some to this day deny that he is dead. Beza
tells us of a certain impostor in his remembrance, that gave out at Paris that
he was John the Evangelist, and was afterwardburnt at Toulouse. Some have
fabled, that after he had commanded his grave to be made, and had laid
himself down in it, the next day it was found empty, and he raptured up alive
into Paradise, whence he shall come togetherwith Enochand Elias at the last
day to confound Antichrist. O quantum est in rebus inane! It is not for us to
"follow cunningly devised fables," 2 Peter1:16, but to attend to that sure
word of truth, as unto a light shining, &c., John 21:19, accounting every
particle of it precious, since the change of one letter may breed so much error
and cause so much contention.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography

Trapp, John. "Commentary on John 21:23". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-
21.html. 1865-1868.
Expository Notes with PracticalObservations onthe New Testament
Observe here, how strangelyour Saviour's words were mistaken and
misunderstood by his own disciples;they apprehend presently that John
should not die, and so it passedcurrent among them.
From hence we may note, how much the wisdom of God is, and ought to be
admired, in giving us a written word, and tying us to it, when we see
erroneous traditions so soonon footin the world, and our Saviour's own
speechesso much mistaken, and that by wise and holy men themselves in the
purest times. Much more may the words of others be misreported, and
wrestedcontrary to their sense and meaning. How greatthen is the vanity and
uncertainty of oral tradition! Men are naturally prone to mistake, to mistake
themselves, and to mistake one another. The more to be admired is their over-
daring ignorance, who think they cannoterr. Such a haughty opinion of a
man's self, concludes him to be neither goodnor wise.
Copyright Statement
Bibliography

Burkitt, William. "Commentary on John 21:23". Expository Notes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/john-21.html. 1700-1703.
Greek TestamentCriticalExegeticalCommentary
23.]τοὺς ἀδελφούς is an expressionof later date than any usually occurring in
the Gospels.It is however frequent in the Acts. see reff.
ἐξῆλθ. εἰς (see reff.) is more in the manner of the other Gospels.
καὶ οὐκ εἶπ.…] This καί is much in John’s manner, see ch. John 16:32; not
meaning but,—rather, and yet.
The following words are to me a proof that this chapter was written during
John’s lifetime. If written by another person after John’s death, we should
certainly, in the refutation of this error, have read, ἀπέθανεν γάρ, καὶ ἐτάφη,
as in Acts 2:29.
This notion of John’s not having died, was prevalent in the early Church,—so
that Augustine himself seems almostto credit the story of the earth of John’s
tomb heaving with his breath. Tract. cxxiv. 2. “The English sectof the
‘seekers’under Cromwellexpectedthe reappearance ofthe Apostle as the
forerunner of the coming of Christ,” Tholuck. See Trenchon the Miracles,
edn. 2, p. 467 note. The simple recapitulation of the words of the Lord shews
that their sense remaineddark to the writer, who ventured on no explanation
of them; merely setting his own side of the apostolic duty over againstthat of
Peter, who probably had already by following his Masterthrough the Cross,

glorified God, whereas the beloved disciple was, whateverthat meant, to tarry
till He came.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on John 21:23". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/john-21.html. 1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
John 21:23. Hence there went forth (comp. Matthew 9:26), in consequence of
this answerof Jesus, the following legend(291)among the brethren
(Christians): that disciple dies not (but remains in life until the Parousia,
whereupon he experiences, not death, but change, 1 Thessalonians 4:17;1
Corinthians 15:51-52).
The legend, which correctly took ἔρχομαι in the solemnsense of Maranatha (1
Corinthians 16:22), would with reasonhave inferred its οὐκ ἀποθνήσκει from
the word of Christ, had the latter run categorically:θέλω αὐτὸν΄ένειν ἕως
ἔρχ. From the manner, however, in which Jesus expressedHimself, a
categoricaljudgment was derived from the conditional sentence, and
consequentlythe case supposedby Jesus, the occurrence ofwhich is to be left
to the judgment of experience ( ἐάν, not εἰ), was proclaimed as an actually
existing relation. This John exposes as anoverstepping of the words of Jesus,

and hence his observationintimates, that it was straightwayasserted, but
without reason, on the ground of that saying: this disciple dies not,—that
rather the possible occurrence ofthe case supposedby ἐὰν θέλω must be left
over to the experience of the future, without asserting by way of anticipation
either the οὐκ ἀποθνήσκει or the opposite. Considering the expectednearness
of the Parousia, it is conceivable enoughhow John himself does not in a
generalway declare the saying, which was in circulationabout him, to be
incorrect, and does not refute it (it might in truth be verified through the
impending Parousia), but only refers to its conditional character(“leaves it
therefore to hang in doubt,” Luther), and places it merely in its historical
light, with verbally exactrepetition of its source. According to others (see
especiallyHeumann, B. Crusius, Hengstenberg), John would indicate that
there is yet another coming of Jesus than that which is to take place at the
close ofhistory. But this other the expositors have here first invented, see on
John 21:22.
After the death of the apostle, the legendwas further expanded, to the effect
that he slumbered in the grave, and by his breath moved the earth. See Introd.
§ 1, and generally Ittig, sel. capita hist. eccl. sec. I. p. 441 ff.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on John 21:23". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/john-21.html. 1832.

Johann Albrecht Bengel's Gnomonof the New Testament
John 21:23. ὁ λόγος, the saying) See how much more trustworthy is the
written letter than a saying. The saying, even among the brethren, was
without any fraudulent intention, interpolated: the hand (writing) of the
apostles, applies the remedy, and the benefit of it is preservedto us even to the
present day. The patrons of traditions are themselves at war both with the
ancient and new books of Scripture.— ἀδελφοὺς, brethren) viz. those Seven
mentioned in John 21:2, and the remaining brethren of that age, orrather
those who were living when John wrote. Otherwise there would have been no
need to refute the error at so late a period [as when the apostle wrote this
Gospel]:the error seems to be confirmed by the fact of the apostle’s
continuing to live so long. They learned the appellation, Brethren, from ch.
John 20:17.— ἐκεῖνος, that disciple) This pronoun has the effectof amplifying
(giving distinction or eminence to one).— οὐκ ἀποθνήσκει, doth not die) They
substitute this for different words, omitting ἐὰν, ἓως, if—until, and extending
(straining) too much the antithesis betweenthe following (‘Follow’) and the
remaining (‘tarry’). However they recognisedthe fact, that at the actual
coming of the Lord, all mortality shall be abolished. This affords a specimen
of the weakness ofunderstanding which remained in the disciples before the
coming of the Paraclete;nay more, a specimenof the universal want of
dexterity, on the part of men, in understanding the words of Christ, especially
those in the Apocalypse, of which there is given in this place a contraction.—
καὶ οὐκ, and not) John carefully obviates the explanation, as foreignto the
purpose and erroneous, lestan utterance should be attributed to Christ, which
was not really His. For when John was dead, one thing might seemto have
been foretold to him by the Lord, and a different thing to have come to pass.
In the Divine words, all the points are to be preciselyheld fast; and we must
especiallyguard againstmaking any addition to them: Revelation22:18. [For
by a very slight change of the words, and such a change as may seemto be of
no consequence, the genuine sense may be wrested.—V. g.] Such care did
John and the other Evangelists employin reporting the words of Christ, They
have not reported all things in just so many and identically the same words;
but yet altogetheraccording to the mind (sentiment) of the Lord, so that they

may be and ought to be regardedexactly the same as if they had employed
just so many and identically the same words.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 21:23". JohannAlbrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-21.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
But the disciples, knowing the particular kindness our Saviour had for John,
upon these words, not duly attended to, concluded John should abide upon the
earth to the secondcoming of Christ.
Copyright Statement
Bibliography

Poole, Matthew, "Commentaryon John 21:23". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-21.html. 1685.
Justin Edwards' Family Bible New Testament
Should not die; a tradition from the days of the apostles, whichwas not true.
If I will that he tarry till I come;it was the business of Christ to direct with
regard to the length of John’s life, and the manner of his death, and not the
business of Peter. It would do him no goodto be informed, and Christ would
not encourage him in making useless inquiries.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 21:23". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-
21.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges

23. ἐξῆλθεν. There went forth therefore this word unto the brethren, That
disciple dieth not. Comp. Luke 7:17. Οἱ ἀδελφοί for believers generally,
common in the Acts (Acts 9:30; Acts 11:1; Acts 11:29; Acts 15:1; Acts 15:3;
Acts 15:22-23, &c.), is not found elsewhere in the Gospels:but we see the way
prepared for it in the Lord’s words to Mary Magdalene (John20:17), to the
disciples (Matthew 23:8), and to S. Peter(Luke 22:32). The mistake points to a
time when Christians generallyexpectedthat the SecondAdvent would take
place in their own time; and the correctionof the mistake points to a time
when the Apostle was still living. If this chapter was added by another hand
after the Apostle’s death it would have been natural to mention his death, as
the simplest and most complete answerto the misunderstanding. The cautious
characterof the answergiven, merely pointing out the hypothetical form of
Christ’s language, without pretending to explain it, shews that the question
had not yet been solvedin fact. Thus we are once more forced back within the
first century for the date of this Gospel. Godetis inclined to believe that in
some mysterious way the hypothesis is a fact; and that, as the primeval
Church has its Enoch, and the JewishChurch its Elijah, so the Christian
Church may have its S. John, preservedin specialconnexion with its progress
to the very end.
Copyright Statement
Bibliography
"Commentary on John 21:23". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/john-
21.html. 1896.

PeterPett's Commentary on the Bible
‘This saying went forth therefore among the brethren that that disciple would
not die. Yet Jesus did not say to him that he would not die, but ‘if I will that he
tarry until I come what is that to you’.’
As a ressult of this an incorrect assumption arose among some Christians
(‘the brethren’) that the secondcoming would occurbefore John died. This
assumption the writer now corrects by pointing out what Jesus actuallydid
say. How important it is that we are not slipshod in interpreting the word of
God.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on John 21:23". "PeterPett's Commentaryon the
Bible ". https:https://www.studylight.org/commentaries/pet/john-21.html.
2013.
Whedon's Commentary on the Bible
23. That that disciple should not die—Many in the apostolic Church put upon
Jesus’s words the first meaning, namely, his living to the SecondAdvent;
which was the true and yet the mistaken meaning. True, because it truly was
not Peter’s concernif that result really took place;and mistaken, because that
result did not take place. Thus John’s contemporaries are left by him to

interpret the words upon their own responsibilities. They inferred that for
John to live to the Advent was to escapedeathcompletely. But John, as if to
disclaim all false pretensions, and dissipate all false conceptions, publishes the
words just as they were uttered, and declines all interpretation. He gives the
text and refuses to give any commentary. And that there may be no
responsibility on his shoulder, he takes care to repeatthe very identical words,
and leave the matter with the reader. Did John know? His inspiration is no
proof that he did know; for inspiration is as truly, though not as narrowly,
limited as natural knowledge. Inspirationonly knows so far as is revealed;
and who knows that the meaning of these words was revealedto John?
Whateverhe expected, he lived peacefully at Ephesus until about the close of
the first century, nearly if not quite a century old. He was buried in that city,
and some of the Fathers profess to have seenhis tomb. Many in Augustine’s
day fanciedthat John lived in his own tomb, and that the earth above him
heaved with his respiration. Stier tells us that the celebratedLavater
professedto have revelationof the fact, that John still lives on earth!
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 21:23". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-21.html.
1874-1909.
Expository Notes ofDr. Thomas Constable

Jesus" statementhere led to a rumor that John would not die before Jesus
returned. This is one of the earliestinstances of people setting a date for the
Lord"s return. All such attempts to identify exactlywhen Jesus will return go
beyond Scriptural revelation.
John clarified what Jesus really did say to squelch the rumor, which was
evidently circulating when he wrote this Gospel. The clarificationwas
important because whenJohn died some people might have falselyconcluded
that Jesus had not been faithful to His promise to return. Others might
conclude that John"s Gospelwas not trustworthy. However, Jesus had spoken
of a hypothetical possibility. He had not given a promise.
"In view of the fact that in this Gospelslight variations when statements are
repeatedare almostuniversal, it is noteworthythat here the statementis
repeatedexactly from John 21:22. The precise words used are significant, and
the writer is at pains to be accurate." [Note:Morris, p775.]
"The author"s explanation of Jesus" announcementmay be taken as evidence
that the disciple was still living at the time this Gospelwas written and that he
was the source of its content. Obviously, if he had died early, the rumor would
have had no credence." [Note:Tenney, " John ," p203.]
It is interesting and significantthat the last words of Jesus that John recorded
were about His return. This is the greathope of His believing disciples.
Copyright Statement

Bibliography
Constable, Thomas. DD. "Commentaryon John 21:23". "ExpositoryNotes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/john-21.html. 2012.
Schaff's Popular Commentary on the New Testament
John 21:23. This word therefore went forth among the brethren, That disciple
dieth not. Yet Jesus saidnot unto him, He dieth not; but, If I will that he abide
till I come, what is that to thee? Having reported the answerof Jesus, the
Evangelistis constrainedto correcta misapprehensionof its meaning which
had prevailed in the Church. At the same time his giving again the words of
Jesus in the same form as before shows the greatimportance which he
attachedto them, and leads to the belief that something in them had for him a
peculiar charm. If so, the words that attractedhim could only be ‘till I come.’
It is the thought of this SecondComing that John finds to be the prominent
point in the words of his Master. He beholds in them the assurance thatthere
was an end fixed for all toil and suffering incurred in the task of witnessing
for Jesus, whenthe Redeemerwhom he loved will come againand take His
disciples to Himself, that where He is there they also may be (chap. John
14:3).
Copyright Statement
Bibliography

Schaff, Philip. "Commentary on John 21:23". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-21.html. 1879-90.
The Expositor's Greek Testament
John 21:23. ἐξῆλθεν … πρός σε; “There went forth this saying among the
brethren, that that disciple should not die”. John himself, however, has no
such belief, because he remembers with exactness the hypothetical form of the
Lord’s words, ἐὰν αὐτὸνθέλω μένειν … Another instance of the precision
with which John recalledsome, at least, of the words of Jesus.
In John 21:24, the writer of the gospelis identified with the disciple whom
Jesus loved, and a certificate of his truth is added. The whole verse has a
strong resemblance to John 19:35, and it seems impossible to say with
certainty whether they were or were not written by the evangelisthimself. The
οἴδαμενmight seemto imply that severalunited in this certificate. But who in
John’s old age were there, who could so certify the truth of the gospel? They
could have no personal, direct knowledge ofthe facts; and could merely
affirm the habitual truthfulness of John. Cf. too the οἶμαι ofJohn 21:25 where
a return to the singular is made; but this may be because in the former clause
the writer speaks in the name of severalothers, while in the latter he speaks in
his ownname. Who these others were, disciples, Ephesian presbyters, friends,
Apostles, it is vain to conjecture. τούτωνand ταῦτα refer to the whole gospel,
including chap. 21. Besides the things narrated ἔστι δὲ … ἀμήν. The verse re-
affirms the statement of John 20:30, adding a hyperbolical estimate of the
space required to recount all that Jesus did, if eachdetail were separatelytold,
ἐὰν γράφηται καθʼἕν.
Copyright Statement

Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 21:23". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-21.html. 1897-1910.
George Haydock's Catholic Bible Commentary
===============================
[BIBLIOGRAPHY]
St. Augustine, tract. 124. p. 819. D. Hanc opinionem Joannes ipse abstulit, non
hoc dixisse Dominum, aperta contradictione declarans:cur emin subjungeret,
non dixit Jesus, nonmoritur, nisi ne hominum cordibus quod falsum fuerat
inhæreret? &c. So St. John Chrysostom says, he spoke this to prevent or
correctthis mistake. p. 528. Greek:diorthoutai.
Copyright Statement
Bibliography

Haydock, George Leo. "Commentaryon John 21:23". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/john-21.html. 1859.
E.W. Bullinger's Companion Bible Notes
saying. Greek. logos.See onMark 9:32.
among = unto. Greek eis. App-104.
that. Greek. ekeinos.
should not die = is not dying: i.e. is not going to die.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 21:23". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-21.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
not die - into which they the more easilyfell, from the prevalent belief that
Christ's SecondComing was there near at hand.
Yet Jesus saidnot unto him, He shall not die; but, If I will that he tarry until I
come, what is that to thee? The Evangelistis jealous for His Master's honour,
which his death might be thought to compromise if such a misunderstanding
should not be corrected.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
21:23". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
21.html. 1871-8.
Ellicott's Commentary for English Readers

(23) Then (better, therefore) went this saying abroad among the brethren.—
For the word “brethren” comp. Notes on Matthew 23:8 and Acts 9:30. As a
generalname for the disciples, it is not elsewherefound in the Gospels, but we
have the keyto it in our Lord’s own words to Mary Magdalene (John20:17).
Jesus saidnot unto him, He shall not die; but, If. . . .—The mistake of the
brethren arose from their not attending to the force of the conditional
particle. They took as a statementwhat had been said as a supposition, and
understood it in the then current belief that the SecondAdvent would come in
their own generation. (Comp. 1 Corinthians 15:51-52;1 Thessalonians4:17.)
The mistake and its correctionare both interesting in their bearing upon the
date of the Gospel, and they furnish that kind of evidence which is perfectly
natural as a growth, but which cannotpossibly be made.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on John 21:23". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/john-21.html. 1905.
Treasuryof Scripture Knowledge

what
Deuteronomy 29:29;Job 28:28;33:13; Daniel4:35
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on John 21:23". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/john-
21.html.
The Bible Study New Testament
So a report spread. This shows how precisely John remembered what Jesus
had said! There can be no question that John died. His grave at Ephesus was
well knownamong the early Christians.
Copyright Statement
Bibliography

Ice, Rhoderick D. "Commentary on John 21:23". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/john-21.html.
College Press, Joplin, MO. 1974.
Ver. 23. "Then went this saying abroad among the brethren, that that disciple
should not die: yet Jesus saidnot unto him, He shall not die; but. If I will that
he tarry till I come, what is that to thee?"
The λόγος restedupon the assumption that the coming referred to was the last
coming, that with which the παλιγγενεσία was connected, Matthew 19:28 :
thus it was as to those then living the period of the greatchange, 1 Corinthians
15:51-52, and of the rapture into the air, 1 Thessalonians 4:17,—passages
which probably had their influence upon the formation of this opinion. The
Apostle opposes to this opinion that there was a difference betweennot dying
and surviving till the coming of the Lord; he intimates that there was to be a
coming of the Lord before the end of the present world, so that one might live
till the coming of the Lord, and then afterwards die. Heumann touches the
right point here: "John teaches his readers what return of the Lord was not to
be understood here. Since, that is, some Christians supposed that the Lord
was speaking ofHis coming to the generaljudgment, concerning which an
angelsaid at the ascension, ‘This Jesus will in like manner come againas ye
have seenHim go into heaven,' Acts 1:11, and inferred therefore that John
would not die, but remain in the world until the last day, and then be takenup
with all other surviving believers into heaven,
John here testifies that Jesus had not said that he would not die. He gives it to
be understood, that he, like his fellow-Apostles, woulddie, and consequently
not survive to the last day, and the coming of the Lord in judgment; and that
they therefore erred who understood the Lord's words of that His final
coming."

John describes Christians as "brethren." The bond of brotherhood girded the
disciples of Christ from the time that the Lord had termed them His brethren,
ch. John 20:17. αὐτῷ:What is said in relation to any one is in a certainsense
said to him, although the words were primarily addressedto another. It is
after the manner of the Old Testament:comp. e.g. Genesis 20:2, "And
Abraham said of Sarahhis wife. She is my sister."
PRECEPTAUSTIN RESOURCES
THOMAS CONSTABLE
Verse 23
Jesus" statementhere led to a rumor that John would not die before Jesus
returned. This is one of the earliestinstances of people setting a date for the
Lord"s return. All such attempts to identify exactlywhen Jesus will return go
beyond Scriptural revelation.
John clarified what Jesus really did say to squelch the rumor, which was
evidently circulating when he wrote this Gospel. The clarificationwas
important because whenJohn died some people might have falselyconcluded
that Jesus had not been faithful to His promise to return. Others might
conclude that John"s Gospelwas not trustworthy. However, Jesus had spoken
of a hypothetical possibility. He had not given a promise.

"In view of the fact that in this Gospelslight variations when statements are
repeatedare almostuniversal, it is noteworthythat here the statementis
repeatedexactly from John 21:22. The precise words used are significant, and
the writer is at pains to be accurate." [Note:Morris, p775.]
"The author"s explanation of Jesus" announcementmay be taken as evidence
that the disciple was still living at the time this Gospelwas written and that he
was the source of its content. Obviously, if he had died early, the rumor would
have had no credence." [Note:Tenney, " John ," p203.]
It is interesting and significantthat the last words of Jesus that John recorded
were about His return. This is the greathope of His believing disciples.
MATTHEW HENRY
4. The mistake which arose from this saying of Christ, that that disciple
should not die, but abide with the church to the end of time togetherwith the
suppressing of this motion by a repetition of Christ's words, John 21:23.
Observe here,
(1.) The easyrise of a mistake in the church by misconstruing the sayings of
Christ, and turning a supposition to a position. BecauseJohnmust not die a
martyr, they conclude he must not die at all.
[1.] They were inclined to expect it because they could not choose but desire it.
Quod volumus facile crediumus--We easilybelieve what we wish to be true.
For John to abide in the flesh when the rest were gone, and to continue in the

world till Christ's secondcoming, they think, will be a greatblessing to the
church, which in every age might have recourse to him as an oracle. When
they must lose Christ's bodily presence, they hope they shall have that of his
beloved disciple as if that must supply the want of his, forgetting that the
blessedSpirit, the Comforter, was to do that. Note, We are apt to dote too
much on men and means, instruments and external helps, and to think we are
happy if we may but have them always with us whereas Godwill change his
workmen, and yet carry on his work, that the excellencyofthe power may be
of God, and not of men. There is no need of immortal ministers to be the
guides of the church, while it is under the conduct of an eternalSpirit.
[2.] Perhaps they were confirmed in their expectations whenthey now found
that John survived all the rest of the apostles. Because he lived long, they were
ready to think he should live always whereas that which waxeth old is ready to
vanish away, Hebrews 8:13.
[3.] However, it took rise from a saying of Christ's, misunderstood, and then
made a saying of the church. Hence learn, First, The uncertainty of human
tradition, and the folly of building our faith upon it. Here was a tradition, an
apostolicaltradition, 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 hath
decreedto be receivedwith a veneration and pious affectionequal to that
which is owing to the holy scripture. Here was a traditional exposition of
scripture. No new saying of Christ's advanced, but only a constructionput by
the brethren upon what he did really say, and yet it was a misconstruction.
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. Secondly, The
aptness of men to misinterpret the sayings of Christ. The grossesterrors have
sometimes shrouded themselves under the umbrage of incontestable truths
and the scriptures themselves have ben wrestedby the unlearned and
unstable. We must not think it strange if we hear the sayings of Christ

misinterpreted, quoted to patronise the errors of antichrist, and the impudent
doctrine of transubstantiation--for instance, pretending to build upon that
blessedword of Christ, This is my body.
(2.) The easyrectifying of such mistakes, by adhering to the word of Christ,
and abiding by that. So the evangelisthere corrects and controls that saying
among the brethren, by repeating the very words of Christ. He did not say
that the disciple should not die. Let us not say so then but he said, If I will that
he tarry till I come, what is that to thee? He saidso, and no more. Add thou
not unto his words. Let the words of Christ speak forthemselves, and let no
sense be put upon them but what is genuine and natural and in that let us
agree. Note, The bestend of men's controversieswouldbe to keepto the
express words of scripture, and speak, as wellas think, according to that
word, Isaiah8:20. Scripture language is the safestand most proper vehicle of
scripture truth: the words which the Holy Ghostteacheth, 1 Corinthians 2:13.
As the scripture itself, duly attended to, is the best weaponwherewithto
wound all dangerous errors (and therefore deists, Socinians, papists, and
enthusiasts do all they can to derogate the authority of scripture), so the
scripture itself, humbly subscribed to, is the best weapon-salve to heal the
wounds that are made by different modes of expressionconcerning the same
truths. Those that cannot agree in the same logic and metaphysics, and the
propriety of the same terms of air, and the application of them, may yet agree
in the same scripture terms, and then may agree to love one another.
WILLIAM BARCLAY
Verse 23
Then went this saying … - This mistake arose very naturally:

1.Fromthe words of Jesus, which might be easily misunderstood to mean that
2.It was probably confirmed when it was seenthat John survived all the other
CALVIN
Verse 23
23.Thenthis saying went forth. The Evangelistrelates that, from
misunderstanding Christ’s words, an error arose among the disciples, that
John would never die. He means those who were present at that conversation,
that is, the Apostles; not that the name brethren belongs to them alone, but
that they were the first-fruits, as it were, of that holy union. It is also possible,
that, besides the eleven, he refers to others who were at that time in company
with them; and by the expression, wentforth, he means that this error was
spread in all directions; yet probably it was not of long duration, but subsisted
among them, until, being enlightened by the Holy Spirit, they formed purer
and more correctviews of the kingdom of Christ, having laid aside carnaland
foolish imaginations. (238)
What John relates about the Apostles happens every day, and we ought not to
wonder at it; for if Christ’s disciples, who belongedto his family and were
intimately acquaintedwith him, were so egregiouslymistaken, how much
more are they liable to fall into mistakes, who have not been so familiarly
instructed in the schoolof Christ? But let us also observe whence this fault

arises. The teaching of Christ is useful, and for edification; that is, it is plain;
but we obscure the light by our wickedinventions, which we bring to it from
our own views. Christ had not intended to pronounce any thing certain or
definite about John, but only to affirm that he had full powerto decide about
his life and death; so that the doctrine is simple and useful in itself, but the
disciples imagine and contrive more than had been told them. Accordingly, in
order that we may be safe from this danger, let us learn to be wise and to
think soberly. But such is the wantonness ofthe human understanding, that it
rushes with all its force into foolishness. The consequencewas,that this very
error, againstwhich the Evangelisthad expresslywarned them to be on their
guard, continued notwithstanding to gain currency in the world; for a fable
has been contrived, that he ordered a ditch to be diggedfor him, and went
down into it, and that next day it was found empty. We see, therefore, that we
shall never cease to err, unless we unreservedly receive what the Lord hath
taught us, and reject all inventions of men.
PETER PETT
Verse 23
‘This saying went forth therefore among the brethren that that disciple would
not die. Yet Jesus did not say to him that he would not die, but ‘if I will that he
tarry until I come what is that to you’.’
As a ressult of this an incorrect assumption arose among some Christians
(‘the brethren’) that the secondcoming would occurbefore John died. This
assumption the writer now corrects by pointing out what Jesus actuallydid
say. How important it is that we are not slipshod in interpreting the word of
God.

DANIEL WHEDON
Verse 23
23. That that disciple should not die—Many in the apostolic Church put upon
Jesus’s words the first meaning, namely, his living to the SecondAdvent;
which was the true and yet the mistaken meaning. True, because it truly was
not Peter’s concernif that result really took place;and mistaken, because that
result did not take place. Thus John’s contemporaries are left by him to
interpret the words upon their own responsibilities. They inferred that for
John to live to the Advent was to escapedeathcompletely. But John, as if to
disclaim all false pretensions, and dissipate all false conceptions, publishes the
words just as they were uttered, and declines all interpretation. He gives the
text and refuses to give any commentary. And that there may be no
responsibility on his shoulder, he takes care to repeatthe very identical words,
and leave the matter with the reader. Did John know? His inspiration is no
proof that he did know; for inspiration is as truly, though not as narrowly,
limited as natural knowledge. Inspirationonly knows so far as is revealed;
and who knows that the meaning of these words was revealedto John?
Whateverhe expected, he lived peacefully at Ephesus until about the close of
the first century, nearly if not quite a century old. He was buried in that city,
and some of the Fathers profess to have seenhis tomb. Many in Augustine’s
day fanciedthat John lived in his own tomb, and that the earth above him
heaved with his respiration. Stier tells us that the celebrated Lavater
professedto have revelationof the fact, that John still lives on earth!
END OF PRECEPT AUSTIN RESOURCES
DAILY BREAD

Peterturned and saw the disciple whom Jesus loved following them; he was
the one who had reclined next to Jesus atthe supper and had said, “Lord, who
is it that is going to betray you?” When Petersaw him, he said to Jesus,
“Lord, what about him?” Jesus saidto him, “If it is my will that he remain
until I come, what is that to you? Follow me!” So the rumor spread in the
community that this disciple would not die. Yet Jesus did not sayto him that
he would not die, but, “If it is my will that he remain until I come, what is that
to you?”
Of course the story can’t end without some return to the relationship between
Peterand the beloveddisciple. J This has been a minor theme, likely
occasioned, as I’ve suggestedbefore, by the devotion of John and his
community for the disciple who, though probably not one of “the twelve,” was
perhaps the founder of this community. And so this scene draws things to a
close.
Peterhas been reinstatedby Jesus, confessing his faith three times and being
commissionedto feed and leadJesus’church. And with that matter resolved –
perhaps explaining to John’s community why Peter seems to loom so large in
the narrative when he’s not, after all, their beloved founder – it’s time to draw
the story of the beloved disciple to a close and bring this part of the gospelfull
circle.
And what an interesting closing!Peterasks aboutthe fate of this other
disciple and Jesus more or less says, “Mind your own business.” Thenhe goes
on to reiterate that the fate of the beloved disciple is Jesus’concern, not
Peter’s, and if Jesus wants him to remain close to him until Jesus’return, so
be it.

Then the narrator, apparently dealing with a rumor in (or hope of?)the
beloved disciple’s immortality, sets the record straight that, indeed, Jesus
wasn’t promising him unending mortal life but speaking hyperbolically to
make a point.
So, on the one level we might receive this as just a peculiar little incident that
perhaps doesn’t contribute much to the largernarrative or to our devotional
life. But…on another level…I think it’s rather delightful that we get these
little windows into the wrinkles and complexities of this early Christian
community. It reminds us that the Gospels were likelynot written with the
imagination that Christians would be reading them for the next two thousand
years or so. Rather, they were written to be, indeed, goodnews, but also
particular goodnews for a particular people with particular questions,
concerns, and issues.
These books, thatis, were written for real people – people who had problems
and questions just like we do. And, thankfully, they were written with such
faith, creativity, and passionthat they have spokento others for nigh on two
millennia.
Prayer: DearGod, we give thanks for the Christians who went before us and
for their living testimony of faith that continues to strengthen our own. In
Jesus’name, Amen.
Jesus, Misunderstood

Jesus is unquestionably the greatestteacherthe world has ever known.
"And it came to pass, when Jesus had ended these sayings, the people were
astonishedat his doctrine: for he taught them as one having authority, and
not as the scribes," we are told (Matt. 7: 28, 29). Notwithstanding, Jesus was
misunderstood by others who heard him. Considerthe following:
"21:Peterseeing him saith to Jesus, Lord, and what shall this man do? 22:
Jesus saithunto him, If I will that he tarry till I come, what is that to thee?
follow thou me. 23:Then went this saying abroadamong the brethren, that
that disciple should not die: yet Jesus saidnot unto him, He shall not die; but,
If I will that he tarry till I come, whatis that to thee?" (Jn. 20.)
Many continue to misunderstand the Lord today. In fact, the Bible
continues to be the most misunderstood book knownto man. Before we begin
to notice additional instances of misunderstanding, we need to realize that the
teaching of all the inspired (God breathed) writers of the New Testament
constitutes the commands of Jesus. HearPaul: "If any man think himself to
be a prophet, or spiritual, let him acknowledgethatthe things that I write
unto you are the commandments of the Lord" (I Cor. 14: 37).
Some have understood the Lord to teach that religious division is pleasing
and acceptable.During the ministry of Jesus, there was an incident that
involved the apostle John. Luke related it thus: "And John answeredand
said, Master, we saw one casting out devils in the thy name; and we forbad
him, because he followethnot with us. And Jesus saidunto him, Forbid him
not: for he that is not againstus is for us" (Lk. 9: 49, 50). In the first place, it
must be realized that the man whom John saw was "casting outdemons."
One could not castout demons but by the powerof God (Matt. 12: 25 ff.).

Hence, the man was not teaching or performing error. Jesus explained to
John that the man was not againstthem but "for us." The problem John had
was the man was not physically following them, part of their group. John is
actually demonstrating a party attitude. Since the man was teaching the truth,
John should have encouragedand recognizedhim.
Those who view the Lord's response to John as sanctionfor many different
churches, teaching many conflicting doctrines have misunderstood the Lord.
Jesus himself prayed for the unity of his people and statedthat such oneness is
conducive to others believing (Jn. 17:20, 21). The scriptures teachthat those
who cause divisions are to be marked and avoided (Rom. 16: 17). Moreover,
religious division is sinful (I Cor. 3: 1-3, 1: 10 ff., cp. Eph. 4: 4, 1: 22, 23).
Some think Jesus taught that he and the Father were the same being. As we
shall see, the scriptures teach the oneness ofthe Godheadin the sense that the
Father, Son, and Holy Spirit are all one in mind, will, and purpose. However,
some teachthat Jesus and the Fatherare different manifestations of the same
entity. The misunderstood statementreads thus: "Philip saith unto him, Lord,
shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so
long time with you, and yet hast thou not known me, Philip?…" (Jn. 14:9).
There are many instances and teachings in which we witness the
separateness ofthe Father and the Son. When Jesus was baptized on earth,
the voice of the Father from heaven was heard, "This is my beloved Son, in
whom I am well pleased" (Matt. 3: 16, 17). Paul wrote, "The grace of the Lord
Jesus Christ, and the love of God, and the communion of the Holy Ghost, be
with you all. Amen" (2 Cor. 13: 14). When Jesus saidto Philip, "he that hath
seenme hath seenthe Father," Jesus simply meant that he was perfectly
representative of the Father. "I am in the Father, and the Father in me,"
Jesus explained to Philip (Jn. 14:10).

Jesus taught that all the divergent religious bodies comprise the church
universal, some think. Some understand Jesus'teaching about the vine and
the branches to teachthat the different branches represent different churches
(Jn. 15: 1-5). However, Jesus clearlyexplained that the branches stand for
individual believers (vs. 5, 6). "If a man abide not in me" Jesus stated, not "if
a church abide not in me." The individual looks to and depends on Jesus, the
branch, for sustenance andlife. Jesus saidto his disciples, "without me ye can
do nothing" (vs. 5). Individuals are added to Christ, his universal church,
when they are baptized (Gal. 3: 26, 27, I Cor. 12: 13). We never read of
different churches making up the church universal. People who so understand
Jesus in John 15, I saykindly, have misunderstood Jesus.
Many have understood the Lord to teachthat it matters not what one
believes, just as long as one is sincere in the belief. Mostwho so understand
Jesus do not even have a case ofJesus'teaching to cite. Some in an effort to
produce proof, cite Jesus'language in John 4: 24. Jesus did saythat those who
worship God must worship him in spirit. It is a fact that sincerity of worship
is required (Heb. 10: 25-31). However, considerwhatJesus reallysaid: "God
is a Spirit: and they that worship him must worship him in spirit and in
truth" (Jn. 4: 24). Hence, sincerity and worshipping in truth are equally
important, according to Jesus. No where is it taught in the scriptures that it
matters not what is believed, just as long as one sincerelybelieves. Error is
shown to be damning and only the truth sets free (2 Pet. 2: 1 ff; Jn. 8: 32).
Jesus asked, "And why call me, Lord, Lord, and do not the things which I
say?" (Lk. 6: 46).
Many have mistakenly concludedthat Jesus taught the direct and
irresistible working of the Holy Spirit in the salvationof man. Jesus did have
much to sayabout the Holy Spirit (Jn. 14-16). Manis born of water and the
Spirit, Jesus told Nicodemus (Jn. 3: 5). The Holy Spirit is operative in
sanctificationand exerts greatpower(I Cor. 6: 11; Rom. 15: 13). However,
when one considers the scriptures, one will find that the Holy Spirit does not

directly work on man. Man is born and sanctifiedby the word of God (I Pet.
1: 23; Jn. 17:17). "ForI am not ashamedof the gospelof Christ," Paul wrote,
"for it is the powerof God unto salvation to every one that believeth; to the
Jew first, and also to the Greek" (Rom. 1: 16). The truth of the matter is that
the Holy Spirit works through the word to accomplishhis work. Moreover,
the will of man is always involved in man's salvation(cp. Jn. 3: 16). Hence, the
Spirit does not irresistibly work on man.
Beloved, there are multiplied instances of the Lord and his apostles being
misunderstood. In fact, the myriad of religious beliefs today are indicative of
such misunderstandings. There are many reasons as to why people do not
correctlyunderstand what the Lord has said in his word. Many today simply
hear what they want to hear. Some out of their prejudice, deliberately twist
and distort the Lord's teaching. Others simply fail to "handle aright the word
of truth" (2 Tim. 2: 15, ASV). It behooves us to reverently study the
scriptures. This is especiallytrue in view of the serious consequencesof
changing God's word in any way (Rev. 22: 18, 19;Gal. 1: 6-9; 2 Jn. 9-11). The
admonition is: "If any man speak, lethim speak as the oracles ofGod…" (I
Pet. 4: 11).
http://www.bibletruths.net/Archives/BTAR300.htm
10 Misinterpreted Teachings FromJesus of Nazareth
by MATEO SOL / 7 MIN READ / 65 COMMENTS
Jesus ofNazareth is undoubtedly the most known figure in Western
civilization. Christianity as a religionis embracedby one-third of the human
population that is basedaround his life and wise lessons.

This, in and of itself, is an astounding achievementas the teachings of Jesus
only lastedaround three years prior to his death, and yet in that short amount
of time a tremendous world of truth, myth, legend and superstition was built
around him.
Even though Christians share a certainset of beliefs that they hold as essential
to their faith, there are a wide range of interpretations and opinions when
studying the Bible. Forexample, there are approximately 30 major Christian
creeds or interpretations (from Catholic ritualistic ideas to Amish self-denying
notions), and within each, an endless amount of sub-creedchurches.
AwakenedEmpath Book Advertisement image
As a young boy, I constantly struggledwith this problem when I was being
taught the Roman Catholic way of understanding the Bible. Some
interpretations I felt to be true, while others felt as though they were not
congruent with my understanding of Jesus.
This, I thought, was the essentialproblem when a living Masterdies: when
they are alive they cannot speak of truth because truth is an experience,
although they can point you in the right direction with their words. When
living Master’s die, however, all you’re left with are dead words open to
interpretation.
These words were full of wisdom and vibrancy when spokenby this man who
had tastedthe truth, but once he wasn’tthere to correctany
misunderstandings, his followers were left with their limited understanding of
his message. This continues to happen to this day with his contemporary

followers who haven’t necessarilyexperiencedthe truth, but continue to
spread their ideas of his work with goodintentions.
Once I understood all of this, I beganlooking at the words of Jesus in a new
light, as complimentary guidance and wisdom to my own experiential journey.
Here are a few of my own interpretations of his teachings. Idon’t claim them
to be true, but to those who might be on a similar journey, they may provide
deeper understanding.
1.
But seek ye first the kingdom of God, and his righteousness;and all these
things shall be added unto you. Matthew 6:33 (KJV)
The first 30 years of Jesus’life were historically uneventful, until the moment
came when something suddenly awoke within him to begin his ministry. At
last he had found what he’d been looking for, and he wanted to share this with
others.
Inner Child Journal Advertisement image
This statementperfectly embodies the awakening cry of someone who has
come in contactwith their true nature, their own authenticity, someone who
listened to their spiritual thirst to find something higher than themselves.

The beginning of this passage is very significant. To transform yourself you
must prioritize what you do; your life becomes a reflectionof that which you
‘seek’. If money, relationships, sex, status or power are your “God”, then
your life will only become as fulfilling as the depth of what you are pursuing.
2.
Blessedare the poor in spirit: for theirs is the kingdom of heaven. Matthew
5:3 (KJV)
‘Poorin spirit’ has often been interpreted as a false piety cultivated by either
poverty of personality, or material wealth.
Poverty of spirit can be understood as a lack of ‘pride’, of egotism. To be too
full of ourselves, ofthe need to be right, of our arrogant‘knowledge’and
presumptions about ourselves, others and the world, is one of the greatest
barriers to the growth of our beings. There is no room to learn anything new.
3.
Blessedare they which do hunger and thirst after righteousness:for they shall
be filled. Matthew 5:6 (KJV)
‘Righteousness’is a word I particularly dislike. It has causedso much
destruction throughout time in the name of politics and religion. Even in
psychology‘self-righteousness’is consideredto be stubborn-minded behavior

and arrogance thatcorrodes relationships (synonymous with the egotism
mentioned above).
However, righteousness originallyhad the positive meanings of being
“genuine” or “excellent”. Itcomes from the old English (which they used to
translate the Bible) word: “rightwise“, meaning to be both trustworthy and
wise. This statement canbe translatedas: To have a deep drive and desire
above all else for true wisdom that will bless you with much joy.
4.
Blessedare the merciful: for they shall obtain mercy. Matthew 5:7, (KJV)
Although this is usually seenas a lessonin simple ‘Forgiveness’, it goes much
deeper than that.
Forgivenessfor many people is just a dutiful task to do in order to appear
pious (when deep down we still dislike them), or to go to heaven. But to the
person who has awokento their true nature, they realize the depth of
interconnectednessthat exists in life. It is at this point that the birth of
compassionoccurs in knowing that those who haven’t experiencedthe truth,
or God, still live as slaves to their emotions (anger, jealousy, lust, etc.),
thoughts (traumas, beliefs, ideals etc.)and reactive natures, that come from
perceiving themselves as separate from everything around them.
By giving mercy we’re not just freeing others from the labels we’ve created
for others, but we’re freeing ourselves from all that emotionalattachment we
carry around as the heavy inner energy known as ‘hate’.

5 & 6.
Blessedare they which are persecutedfor righteousnesssake:for theirs is the
kingdom of heaven. Matthew 5:10 (KJV)
Blessedare ye, when men shall revile you, and persecute you. Matthew 5:11
(KJV)
In these two sentences, Jesus describedperfectlythe eternalstruggle of the
sincere spiritual seeker;that of becoming a socialoutsider, a Lone Wolf.
Those who aspire to change, to transform themselves, to improve and become
better, will constantlyhave to fight againstthe entire world, the social
collective, and even their families. To strive to be aware and free from your
mental chains of beliefs, socialvalues and materialistic desires will make you
appear crazy or highly dangerous to the mass of man who are still chained.
Historically we are well aware of these patterns, and keepthem around as
common sayings, for example: “A prophet is never recognizedin his own
country” or a “Genius is never recognizedwhile they live“.
7.
Thou hypocrite, first castout the beam out of thine own eye; and then shalt
thou see clearlyto castout the mote out of thy brother’s eye. Matthew 7:5,
(KJV)

A man of immense insight, Jesus anticipatedthe psychologicalidea of
“Projection” in this verse. With our judgments, our hatred, or lack of inner
peace, we perceive these same elements in those around us who don’t share
our perception.
8.
For whosoeverwill save his life shall lose it; and whosoeverwilllose his life for
my sake shallfind it. For what is a man profited, if he shall gain the whole
world, and lose his own soul? Matthew 16:25–26 (KJV)
There is a self-preserving nature within us all, an individualistic identity
known psychologicallyas our ‘ego‘that tries to protectits existence atthe cost
of denying us the ability to experience our souls.
Our ego fools us into thinking that ‘attaining life’ is accumulating external
things like possessions, power, status or indulging in pleasure. To ‘lose our
life’ in this sense, is to lose this false reality, this dream we’ve createdof who
we think we are and where we think we come from.
9.
If any man come to me, and hate not his father, and mother, and wife, and
children, and brethren and sisters, yea, and his own life also, he cannot be my
disciple. Luke 14:26 (KJV)

Jesus was anintense man as we canclearly see in Biblical accounts suchas the
story of the “Cleansing ofthe Temple”. He was a man who was radically
uncompromising in his searchfor truth, and he expectedno less from his
disciples.
To prioritize the searchfor truth above all was an essentialingredient to be a
sincere seeker. ‘Hating’ your father, mother, etc. was a metaphor for placing
everything beneath the intention to be aware in order to awakento your
higher divine self.
Superficially it may sound like a selfish actto place your quest for truth and
liberation above your family, but deep down it is an actof pure Self-love. To
be able to help anyone, you must first be able to help yourself. To free
yourself from the enslavementto your thoughts and emotions will transform
you into a personthat is centeredand experiencing inner peace in order to
help others. Without helping yourself first, you live a selfishlife of indulging
your ‘Pride’, or egotisticaldesires.
10.
Old Souls eBook cover
Old Souls:Mystics and SageseBook:
Are you solitary, thoughtful, and intuitive? Have you always felt like an
outsider on this planet? If so, you may be an Old Soul – and you're not alone.
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Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God
is within you. Luke 17:21 (KJV)

In these few words, Jesus was trying to solve the timeless problem many
spiritual seekersencounter;that of thinking God, Heaven, or Divinity is an
external place or entity.
“Neithershall they say, Lo here! or, lo there!” Don’t believe anyone who is
telling you to look here or there, because the only way you will find God is
within, through self-exploration, of exploring your heart and your soul.
***
At the core of any religion are lessons that help you become a better and wiser
person. It is important not to let our interpretations be tainted by others
understanding of them, and to only apply to our lives that which rings true to
our own experience. Theseteachings ofJesus (as wellas many other
Masters), have helped me accomplishthat.
https://lonerwolf.com/misinterpreted-teachings-jesus/
HOW WE’VE MISUNDERSTOOD“DO THIS IN REMEMBRANCEOF
ME”
Adriel Sanchez Friday, 2 June 17
Right before Jesus’death, he instituted a specialmeal for his church to
observe. Historically, this meal was calledthe Eucharist, which means
“thanksgiving.” Oftentoday we callit communion or the Lord’s Supper.

Although churches differ on how frequently we should take communion, the
universal consensus among Christians is that this meal is an important part of
our faith.
When Jesus was reclining with his disciples, after breaking some bread and
distributing it to them he said, “This is my body, which is given for you. Do
this in remembrance of me.” (Lk. 22:19)Many Christians have taken this to
mean that during communion, we are to do our best to recollectthe story of
Christ’s death. We remember the gospel, and as we’re reminded, the gospel
stirs our hearts in worship. This is, without a doubt, a goodthing, but is it
what Jesus was reallygetting at when he said, “Do this in remembrance of
me”?
What is the significance ofremembering?
Memoriallanguage was not uncommon in PalestinianJudaism. In the Old
Testament, especiallyin contexts relating to the service of the temple, there
were “memorial” offerings (Lev. 2:2, 9, 16). In these passages, where the
context is the people of God at worship, typically it was not the Israelite
worshiper who was remembering; it was God remembering.
For example, God says to the Israelites, “Onthe day of your gladness also,
and at your appointed feastand at the beginning of your months, you shall
blow the trumpets over your burnt offerings and over the sacrificesofyour
peace offerings. Theyshall be a reminder of you before your God: I am the
LORD your God” (Numbers 10:10). In the context of God’s covenant
faithfulness to his people, he would often give them signs that didn’t just serve
as reminders for them but for him!
This is the sign of the covenant that I make betweenme and you and every
living creature that is with you, for all future generations:I have set my bow

Jesus was misinterpreted by his disciples

Jesus was misinterpreted by his disciples

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