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Joh_21:18. With the thrice-uttered βόσκε τὰ προβάτιά μου Peter is again installed in his vocation, and with solemn earnestness ( ἀμὴν , ἀμὴν , κ . τ . λ .) Jesus now immediately connects the prediction of what he will one day have to endure in this vocation. The prediction is clothed in a symbolic form. Comp. Act_21:11.
ὅτε ἦς νεώτερος ] than now. Peter, who had been already for a considerable time married (Mat_8:14), was at that time of middle age. In the antithesis of past youth and coming old age ( γηράσῃς ) the present condition certainly remains without being characterized; but this, in the vivid delineation of the prophetic picture, must not be pressed. Every expression of prophetic mould is otherwise subject to its “obliquity” (against De Wette). But the objection of the want of a simplicity worthy of Jesus (De Wette) is, considering the entire concrete and illustrative form of the prophecy, perfectly unjust. Note, moreover, that ὅτε ἦς νεώτερος … ἤθελες is not designed with the rest for symbolical interpretation (refers perhaps to his self-willedness before his conversion, Euth. Zigabenus, Luthardt, or in the earlier time of youth, Lange; to the autonomic energy in his calling, Hengstenberg), but serves only as a plastic preparation for the prediction beginning with ὅταν δὲ γηράσῃς , as a further background, from which the predictive figure the more vividly stands out in relief.
ἐκτενεῖς τὰς χεῖρ . σου ] Feebly stretching them out to the power of strangers, and therewith surrendering thyself to it. Then will another (undefined subject of the hostile power) gird thee, i.e. surround thee with fetters as with a girdle, bind thy body around with bonds, and convey thee away, whither thou wilt not, namely, to the place of execution (comp. Mar_15:22); for with ὅπου οὐ θέλεις : τῆς φύσεως λέγει τὸ συμπαθὲς καὶ τῆς σαρκὸς τὴν ἀνάγκην , καὶ ὅτι ἄκουσα ἀποῤῥήγνυται τοῦ σώματος ἡ ψυχή , Chrysostom. Note further, that as with the three clauses of the first half of the verse there is a complete correspondence formed by means of the three clauses of the second, namely (1) by ὅταν δὲ γηρ .; (2) by ἄλλος σε ζώσει ; and (3) by οἴσει ὅπου οὐ θέλεις , the words ἐκτενεῖς τὰς χεῖράς σου form no independent point, but only serve for the illustration of the second, graphically describing the surrender into the power of the ἄλλος , who will perform the ζώσει (not the joy at being bound with fetters, Weitzel). All the less were the Fathers, and most of the later expositors (including Tholuck, Maier, De Wette, Brückner, Hilgenfeld, Hengstenberg, Baeumlein), justified in making ἐκτεν . τ . χεῖρ . σ . precisely the characteristic point of the prediction, and in interpreting it of the stretching out on the transverse beam of the cross, in which case we must then, if ἄλλος σε ζώσει is not, as designating passivity, to be volatilized into a general expression (Hengstenberg), refer the ζώσει to the binding to the cross before the nailing thereto (so already Tertullian, Scorp. 15), or again, to the girding round with the loin cloth (which, however, can by no means be historically proved by Ev. Nicod. 10, see Thilo, ad Cod. Apocr. I. p. 582 f.), as also Brückner and Ewald have done. It is decisive against the entire explanation, referring it to the crucifixion, that οἴσει ὅπου οὐ θέλεις would be quite incongruous not before but after the stretching out of the hands and girding,[286] and it must in that case be understood of the bearing to the cross by the executioner’s assistants (Ewald, comp. Bengel), according to which, however, in spite of this very special interpretation, the reference of the stretching out of the hands to the crucifixion must be again given up, and there would remain only the above doubtful binding on of the girdle round the loins as a specific mark of crucifixion. Others (so especially Gurlitt and Paulus) have found nothing more than the prediction of actual weakness of old age, and therewith made of the saying introduced in so weighty a manner something that says nothing. Olshausen refers to youth and old age in the spiritual life;[287] Peter, that is to say, will in his old age be in manifold ways hindered, persecuted, and compelled against his will to be active then and there, of which experiences his cross is the culminating point. In a similar manner Tholuck: the apostle is given to understand how he, who had been still governed in the earlier period of his life more by self-will, will come more and more under a higher power, and will submit himself at last even with resignation to the martyr-death destined by God. Comp. Lange, and even Bleek, p. 235 f., who by the ἄλλος actually understands Jesus; a mistaken view also in Mayerhoff, Petr. Schr. p. 87. All such spiritual allusions fall to the ground in virtue of Joh_21:19, as, moreover, ὅπου οὐ θέλεις also is not appropriate, the supposed representation of complete surrender, and instead of it probably ὅπου ἄρτι οὐ θέλεις must have been expected. Unsuitable also would be ὅταν γηράσῃς , since in truth that spiritual maturity of the apostle could not first be a subject of expectation in his old age. Beza is correct: “Christus in genere praedicat Petri mortem violentam fore.” Nonnus: Ὀψὲ δὲ γηράσκων τανύσεις σέο χεῖρας ἀνάκγῃ · | καί σε περισφίγξουσιν ἀφειδέες ἀνέρες ἄλλοι , | εἴς τινα χῶρον ἄγοντες , ὃν οὐ σέο θυμὸς ἀνώγει . And beyond that point we cannot go without arbitrariness. Comp. also Luthardt and Godet.
[286] A resource has indeed been sought with Casaubon by referring ἐκτ . τ . χεῖρ . σ . to the circumstance that before the crucifixion took place the cruciarii were carried about “collo furcae inserto et manibus dispessis et ad furcae cornua deligatis,” Wetstein. But the girding, as it necessarily points to binding round the body, would be an inappropriate figure of the attaching the hands.—Logical subtleties cannot succeed in putting right the incongruity above alluded to, although Brückner has made the attempt.
[287] Comp. Euth. Zigabenus: to the life of Peter under the law, in which he has acted with self-will, the full maturity of the ἡλικία πνευματική is opposed, in which he will stretch out his hands for crucifixion, etc.