If I will that he Remain till I Come; What is That to You?
Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”
Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, “Lord, who is it that is going to betray you?” When Peter saw him, he said to Jesus, “Lord, what about him?” Jesus said to 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 say to him that he would not die, but, “If it is my will that he remain until I come, what is that to you?” John 21:18–23
His last use of the verb is in the Present, twice repeated, and it is very significant. “If I will that he [i.e. the beloved disciple] remain while I am coming, what is that to thee? Follow thou me.” The words would most naturally mean “during the short interval, while I am coming,” as we use the phrase in English, meaning, “I am on the point of coming,” and as it is used in Greek, in the First Epistle to Timothy.
Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. 1 Tim. 4:13
While I am coming be giving heed— To the reading､ to the exhorting､ to the teaching: Joseph Bryant Rotherham, The Emphasized Bible
ἕως-untill with indic. pres., “while,” in Mk, only in Mk 6:45 while he was dismissing, here parall. Mt. 14:22 while he dismissed. Jn 9:4 ἕως (marg. ὡς) ἡμέρα ἐστίν “while it is yet day,” Jn. 21:22 (lit.) “If I desire him to remain while I am coming (ἕως ἔρχομαι),” rep. in Jn. 21:23. Comp. 1 Tim. 4:13 “While I am coming (ἕως ἔρχομαι) give heed to the reading.” Edwin A. Abbott, Johannine Vocabulary: A Comparison of the Words of the Fourth Gospel with Those of the Three (London: Adam and Charles Black, 1905), 253.
The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah.
(2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity. Biblical Studies Press, The NET Bible, Second Edition (Denmark: Thomas Nelson, 2019).
Jesus replied, “If I want him to live (“to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.) until I come back, (The word “back” is supplied to clarify the meaning) what concern is that of yours? You follow me!” Biblical Studies Press, The NET Bible, Second Edition (Denmark: Thomas Nelson, 2019), Jn 21:22.
If Followed by the Subjunctive Mood, it expresses a hypothetical but possible condition, contingent on circumstances which the future will show (John 7:17). The Companion Bible
If anyone wants to do his will, he will know whether the teaching is from God or whether I am speaking on my own. (Psa. 25:9, 14; Prov. 3:32; Dan. 12:10; John 3:21; 8:43f) John 7:17
If I want him to remain until I come
You cannot help but notice the language of imminency in the New Testament when it refers to the coming of Christ, that they expected Christ to come soon. where did they get this idea. Matthew 10:21, he's talking about some of the things that would happen as they were being sent out.
Brother will deliver up brother to death, and a father, his child and children will rise up against parents and cause them to be put to death. And you will be hated by all on account of my name. But it is the one who has endured to the end who will be saved. Now that sounds just like language from Matthew 24:21-23, doesn't it?
Whenever they persecute you in this city, flee to the next. For truly I say to you, you shall not finish going through the cities of Israel until the Son of Man comes. Now that's pretty clear, Jesus said. Before you finish going through the cities and towns of Israel, I'm coming Matt.10:23. What do you do with that text? Was he mistaken? Were the disciples mistaken? Did they misunderstand him?
No, He told them very clearly you will not finish going through the cities and towns of Israel before the Son of Man comes, in John's Gospel this is, the only way you can understand John 21:22–23, John then makes perfect sense you then understand what Jesus is saying there.
Peter turning around, saw the disciple whom Jesus loved following them. Of course, that's John, the one who also had leaned back on his breast at the supper and said, Lord, who is the one who betrays you? Therefore, seeing him, said to Jesus, Lord, and what about this man? Jesus said to him, if I want him to remain until I come. What is that to you? You follow me. This thing therefore went out among the brethren, that that disciple would not die. Yet Jesus did not say to him that he would not die, but only. If I want him to remain until I come. What is that to you?
Now I got to submit to you. That makes no sense unless they expected him to come sometime within their lifetime. There's no way you can read this verse and make any sense out of it. What if I want this man to remain until I come. And you know what, Fact is, John did. John was one of the younger apostles, and he lived to be, from what tradition teaches us, a quite ripe old age. John lived to see the events of 70 AD and live beyond that. Peter did not. Peter was executed under the reign of Nero. Nero came to power in 59 AD and I think he reigned on 66 AD, somewhere in there. Peter and Paul were both executed under Nero's reign. They were gone. John was not. John remained.
so now with that in mind, compare Matthew 16:27
for the Son of Man is going to come in the glory of his Father with his angels. And will recompense every man according to his deed, everyone see the language of judgment there. Truly, I say to you, there are some of those who are standing here. Who shall not taste death until they see the Son of Man coming in his Kingdom Now, some of you who are here will be alive when you see the Son of Man coming in his Kingdom. Some of you, not all of you, but some of you will. Matt.16:27
And six days later Jesus took with him Peter and James and John his brother, and brought them up to a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his garments became his white as light. There they see him on the mountain of transfiguration.
Some of you who are standing here shall not taste death until they see the Son of man coming in his Kingdom was that fulfilled 6 days later when these disciples namely Peter, James and John saw Jesus, Transfigured. That's what has been typically been taught what Jesus meant in Matthew 16:28. That's the view I once held in the past. In other words, six days from now you'll see me transfiguring.
But that makes no sense because some of you standing here will not taste death. Until you see the Son of Man coming in the Kingdom. Now that's a strange thing to say about this event it's going to happen six days later. Some of you standing here will not taste death. Six days from now. Boy, that's a bold prediction Jesus. But it doesn't make any sense.
But however, if you understand it like this, my coming will be in your lifetime, but not immediately. But it will be in your lifetime, Some of you here will already have passed on, but some of you will not. Then it makes all kinds of sense. Especially if you take John 21:18-23 What if I want this man to remain till I come? John one of those who had not tasted death until they saw the Son of Man coming in his Kingdom. so in other words, where do the disciples get this idea of the imminent return of Christ? Matthew 10:23. That's where they got it. Jesus told them that.
Why is it that the scribes say that Elijah must come first?
OK, now let me show you a parallel passage in Mark about this, the same account, because there's something interesting, because there is something here that said that's very, insightful if you read it carefully. And I think Mark brings it out pretty good.
Mark 9 is the same event that we just read in Matthew 17 about the Transfiguration (Matthew 16:27–17:1). Now look what Mark is going to do at the end, and remember, there's no chapter breaking the original manuscript. It's just one continuous flow. Let's preface Mark 9 by going back up one verse to Mark 8:38 and look at the very end of Mark 8 and what's said there.
for whoever is ashamed of me and my words. Now look at this next phrase in this adulterous and sinful generation. Now we spent a whole sermon on what is the meaning of the term this generation. This adulterous and sinful generation, this perverse generation, all these things shall happen to This generation shall not pass away, matt.24:34 etc.
So Jesus speaking, whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in the glory of his Father with the holy angels. Now that tells me that the coming was in that adulterous and sinful generation.
Because Jesus is basically saying if you're ashamed of me in this adulterous and sinful generation, then the Son of man will be ashamed of you when he comes. now that tells me that the coming was in the adulterous and sinful generation. Truly, I say to you, there are some of those who are standing here who shall not taste death until they see the Kingdom of God after it has come with power. Mark 9:1
Notice what Mark says. The Kingdom of God comes with power. Six days later Jesus took with him Peter and James and John and brought them up to a high mountain by themselves, and he was transfigured before them, and his garments became radiant and exceedingly white, as no launderer on earth could whiten them. And watch this, Elijah appeared to them along with Moses, and they were talking with Jesus.
Peter answered and said to Jesus, Rabbi, it is good for us to be here, and let us make 3 tabernacles, one for you, one for Moses and one for Elijah, for he did not know what to answer for They became terrified, and I would imagine they would become terrified. Can you imagine just what they must have seen take place there?
Then the cloud formed, overshadowing them, and a voice came out of the cloud. This is my beloved son. Listen to him. He's saying forget Elijah and forget Moses, listen to Christ. God has spoken to us in these last days in his son Hebrews 1. And all at once they looked around. They saw no one with them anymore except Jesus alone.
This is where it gets interesting. And as they were coming down from the mountain, Jesus, gave them orders not to relate to anyone what they had seen until the Son of Man should risen from the dead. And they seized upon that statement, discussing with one another what rising from the dead might mean. See, they don't know. They can't quite understand it. Messiah, when he comes, was supposed to endure forever. What's this rising from the dead thing?
Now watch what happens as a result. Mark 9:11 And they asked him saying, now this is what's so important. Why is it that the scribes say that Elijah must come first? Now that I pondered that question, and the more I pondered, the more this passage began to make sense to me. This question is so important. Why is it that the scribes say Elijah must come first? Peter had a reason, or whoever it was who asked him had a reason for asking that question.
He said to them Elijah does first come and restore all things, And yet how is it written of the Son of Man that he should suffer many things and be treated with contempt?
But I say to you that Elijah has indeed come. And they did to him whatever they wished, just as it is written of him.
In Matthew at that account. Same account basically where Jesus is transfigured. Matt.17:9. As they were coming down from the mountain, Jesus commanded them saying tell the vision to no one until the Son of man has risen from the dead. Now Matthew just goes right into the next comment. He doesn't bring in the point that Mark does, which I think is critical. It says his disciples asked him saying why then do the scribes say that Elijah must come first.
He answered and said, Elijah is indeed coming and will restore all things. But I say to you, Elijah has already come. And they did not recognize him, but did to him whatever they wished? So also the Son of Man is going to suffer at their hands. Then the disciples understood that he had spoken to them about John the Baptist. Matthew 17:10–13 Now that's pretty clear, isn't it? It lines up exactly what we read in Mark 9:11, that John the Baptist was the fulfillment of the promise of Elijah coming.
Now why would they ask him this question about Elijah? You know, I mean look at the question, Matt.17:10. His disciples asked him, Why then do the scribes say Elijah must come first? They're confused. You know why they're asking that question? Because this is what they were taught. They were taught that the great and terrible day of the Lord could not come first until Elijah had come. And they understood that the great and terrible day of the Lord was also synonymous with the coming of the Kingdom.
They understood that when Messiah Kingdom came in power that that would usher in the great and terrible day of the Lord, and that Elijah would come before that day. Now they had just witnessed Christ being transfigured before them in such a sight that their eyes could hardly look upon it. They got to see a glimpse, a foretaste of Christ's power and glory at His coming. And what they understood was, wait a minute, some of us are going to be alive to see this. Jesus just said that, But Elijah hasn't come, so how can this happen?
And Jesus says, Oh no, Elijah has come. And he came in the person of John the Baptist. Therefore, in a sense saying there no longer remains anything necessary for what Malachi prophesied. And what I have just told you about the Kingdom coming in its power, There's no other obstacle in its way. Elijah has already come. Now you can look for the Kingdom.
This is important. Don't miss this. You can't break out Matt.16:27 from what just read in Matt.16:28 Truly, I say to you, there are some of those standing here who shall not taste death until they see the Son of Man coming in His Kingdom. Now look at the verse right before. And this is the verse that causes us all kinds of problems. It ought not to.
For the Son of Man is going to come in the glory of his Father with his angels, and will then recompense every man according to his deeds. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.” Matthew 16:28
You cannot break verse Matt.16:27 from verse 28. You can't separate them. So in verse 28 refers to this coming in his Kingdom with power. And the disciples understand from verse 27 that the Son of Man is going to come in the glory of his Kingdom, the glory of his Father. And they get a glimpse of that glory in chapter 17 at the mountain of Transfiguration.
They understand exactly what Jesus said in Matthew 16, that the coming of Christ that he is speaking about here is, is going to be when Christ has come with all this glory and all this power and his kingdom is going to be ushered in with power, which means that Elijah has to come first. But Elijah hasn't come. Yes he has. So there's no longer any obstacle to this what Jesus said from coming to pass. You all understand the significance of this? I mean, that is the only reason they would ask, why did the scribe say Elijah's got to come first?
And Jesus says you're exactly right, Elijah has to come first. He must come first and restore all things. But I tell you, he's already come. And they understood you've been speaking about John the Baptist. So that prophecy as far as before the great and terrible day of the Lord, I'll send you Elijah the prophet that's fulfilled in John the Baptist.
Now what that means is that this coming in Matt. 16:27,28 folks, this happened in 70 AD. This event in Matthew 16:27 is not a future event. It cannot be. You cannot simply go in there and cut up verse 27 from verse 28 and throw a period of 2000 years in between these two events. It makes no sense.
It takes the whole passage and distorts what was a pretty obvious meaning. Something happened and in 70 AD the Son of Man came with his angels and the glory of his Father. The Kingdom came with power, and some of those people there were alive and saw it. And they witnessed it. Exactly what Jesus told them what was going to happen.
If I will that he tarry till I come. Till I come: that is, till I come to destroy the city and nation of the Jews. As to this kind of phrase, take a few instances:—
Our Savior saith, Matt. 16:28, “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom:” which must not be understood of his coming to the last judgment; for there was not one standing there that could live till that time: nor ought it to be understood of the resurrection, as some would have it; for probably not only some, but, in a manner, all that stood there lived till that time. His coming therefore, in this place, must be understood of his coming to take vengeance against those enemies of his which would not have him to rule over them, Lk. 19:12,27. as Perhaps it will not repent him that reads the Holy Scriptures to observe these few things:
I. That the destruction of Jerusalem and the whole Jewish state is described as if the whole frame of this world were to be dissolved. Nor is it strange, when God destroyed his habitation and city, places once so dear to him, with so dreadful and sad an overthrow; his own people, whom he accounted of as much or more than the whole world beside, by so dreadful and amazing plagues.
“The sun shall be darkened, Matt. 24:29, 30. Then shall appear the “sign of the Son of man,”; which yet are said to fall out within that generation, Matt.24:34. 2 Pet. 3:10, “The heavens shall pass away with a great noise, and the elementary principles shall melt with fervent heat,”. Compare with this Deut. 32:22, Heb.12:26: and observe that by elements are understood the Mosaic elements, Gal.4:9, Col. 2:20: and you will not doubt that St. Peter speaks only of the conflagration of Jerusalem, the destruction of the nation, and the abolishing the dispensation of Moses.
“The sun became black as sackcloth of hair Rev. 6:12, 14. and the heaven departed as a scroll when it is rolled together,”. Where, if we take notice of the foregoing plagues, by which, according to the most frequent threatening's, he destroyed that people, viz. the sword, Rev. 6:4, famine, Rev. 6:5,6, and the plague, Rev. 6:8; Furthermore comparing those words, “Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us,” with Luke 23:30; it will sufficiently appear, that by those phrases is understood the dreadful judgment and overthrow of that nation and city.
With these also agrees that of Jer.4:22-28, and clearly enough explains this phrase. To this appertain those and other such expressions as we meet with, 1 Cor. 10:11, “On us the ends of the world are come;” and 1 Pet. 4:7, “The end of all things is at hand.”
The last days] Perhaps of the Jewish dispensation. Right down to the destruction of Jerusalem the apostles always appear to have recognized that they were living at the end of an ancient era. The phrase ‘the End’ occurs (Matt. 10:22; 24:6, 13, 14; Mark 13:7, 13; Luke 21:9, 1 Cor. 1:8; Heb. 3:6, 14; 6:11; 1 Peter 2:7; Rev. 2:26), and (in a different sense) 1 Cor. 15:24. Cp. 1 Cor. 10:11.
‘The last time,’ the last times,’ ‘the latter times,’ ‘the last days,’ are spoken of in (1 Tim. 4:1; 2 Tim. 3:1; Heb. 1:2; James 5:3; 1 Peter 1:5, 20; 2 Peter 3:3; Jude 8.) ‘The last day’ is referred to in (John 6:39, 40, 44, 54, 11:24); and ‘the last hour’ in 1 John 2:18. Richard Francis Weymouth, The New Testament in Modern Speech: An Idiomatic Translation into Everyday English from the Text of “The Resultant Greek Testament”: Commentary, ed. Ernest Hampden-Cook (London: James Clarke and Co., 1903), 274–275.
II. With reference to this, and under this notion, the times immediately preceding this ruin are called ‘the last days,’ and the last times, that is, the last times of the Jewish city, nation, economy. This manner of speaking frequently occurs: which let our St. John himself interpret, 1 John 2:18; “ ‘There are many antichrists; whereby we know that it is the last time:’ and that this nation is upon the very verge of destruction, when as it hath already arrived at the utmost pitch of infidelity, apostasy, and wickedness.”
But others think that the words, “You know what is holding,” and
“The mystery of iniquity worketh,” refer only to the wicked and the hypocrites who are in the Church,
until they reach a number so great as to furnish Antichrist with a great people, and that this is the mystery of iniquity, because it seems hidden; also that the apostle is exhorting the faithful tenaciously to hold the faith they hold when he says, “Only he who now holdeth, let him hold until he be taken out of the way,” that is, until the mystery of iniquity which now is hidden departs from the Church.
For they suppose that it is to this same mystery John alludes when in his epistle he says, “Little children, it is the last time: and as you have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 1 John 2:18,19.
They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us ”
As therefore there went out from the Church many heretics, whom John calls “many antichrists,” at that time prior to the end, and which John calls “the last time,” so in the end they shall go out who do not belong to Christ, but to that last Antichrist, and then he shall be revealed. Augustine of Hippo, “The City of God,” in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. Marcus Dods, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 438.
III. With the same reference it is, that the times and state of things immediately following the destruction of Jerusalem are called ‘a new creation,’ ‘new heavens,’ and ‘a new earth,’ Isa. 65:17; “Behold, I create a new heaven and a new earth.” When should that be? Read the whole chapter; and you will find the Jews rejected and cut off; and from that time is that new creation of the evangelical world among the Gentiles.
Lightfoot argues that the timing of the new creation is clear from the entire chapter of Isaiah 65; the new creation will occur following the cutting off of the Jews and the establishment of the “evangelical world among the Gentiles.”
Paul agreed with Isaiah when he wrote that old things have passed away and all things have become new (2 Cor. 5:17). John’s vision of the new heaven and new earth and Peter’s forecasting the same are all simply in fulfillment of God’s promise through Isaiah of creating a new people of God among the Gentiles via the gospel.
Compare 2 Cor. 5:17 and Rev. 21:1,2; where, the old Jerusalem being cut off and destroyed, a new one succeeds; and new heavens and a new earth are created. 2 Pet. 3:13: “We, according to his promise, look for new heavens and a new earth.” The heavens and the earth of the Jewish church and commonwealth must be all on fire, and the Mosaic elements burnt up: but we, according to the promise made to us by Isaiah the prophet, when all these are consumed, look for the new creation of the evangelical state.
IV. The day, the time, and the manner of the execution of this vengeance upon this people are called, ‘the day of the Lord,’ ‘the day of Christ,’ ‘his coming in the clouds, in his glory, in his kingdom.’ Nor is this without reason; for from hence doth this form and mode of speaking take its rise:
Christ had not as yet appeared but in a state of humility; contemned, blasphemed, and at length murdered by the Jews: his gospel rejected, laughed at, and trampled under foot: his followers pursued with extreme hatred, persecution, and death itself. At length, therefore, he displays himself in his glory, his kingdom, and power; and calls for those cruel enemies of his, that they may be slain before him. Lk. 19:27
“Before that great and notable day of the Lord come. Acts 2:20:” Let us take notice how St. Peter applies that prophecy of Joel to those very times; and it will be clear enough, without any commentary, what that ‘day of the Lord’ is. “As that the day of Christ is at hand,” 2 Thess. 2:2:. To this also do those passages belong, Heb. 10:37, “Yet a little while, and he that shall come will come:” James 5:9; “Behold, the judge is standing before the door:” Rev. 1:7; “He cometh with clouds:” and Rev.22:12; “Behold, I come quickly.”
With many other passages of that nature, all which must be understood of Christ’s coming in judgment and vengeance against that wicked nation: and in this very sense must the words now before us be taken, and no otherwise, “I will that he tarry till I come:”
“For thy part, Peter, thou shalt suffer death by thy countrymen the Jews: but as for him, I will that he shall tarry till I come and avenge myself upon this generation: and if I will so, what is that to thee?” The story that is told of both these apostles confirms this exposition; for it is taken for granted by all that St. Peter had his crown of martyrdom before Jerusalem fell; and St. John survived the ruins of it.
John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians: , Luke-John, vol. 3 (Bellingham, WA: Logos Bible Software, 2010), 451–454.
Scripture denominates the time of the Jews’ overthrow as “ ‘the day of the Lord,’ ‘the day of Christ,’ ‘his coming in the clouds, in his glory, in his kingdom.’ ” Christ’s first coming was marked by humility; he himself was ridiculed and hated and eventually murdered. His teachings were rejected and his followers persecuted.
But on the day of the Lord, Christ will come to avenge himself on his enemies, specifically the nation of Israel which had rejected him. Many of the scriptural texts which mention the coming of Christ being “near” or “at the door” or “at hand” all refer to his coming to enact judgment on the Jews. 2 Thess. 2:2; Hebrews 10:37 These texts “must be understood of Christ’s coming in judgment and vengeance against that wicked nation.”
Thus Lightfoot concludes that Jesus’ reference to his coming in his words to Peter in John 21:22 point to this coming in judgment against his people, a coming fulfilled via the Roman army. What remains is to investigate Lightfoot’s treatment of Romans 8:19-21 to see if he regards this text as a first-century event or if it pertains to the end of the world.
He begins his exposition by asserting, “There is a twofold key hanging at this place that may unlock the whole, and make the sense plain and easy.” This two-fold key is the proper understanding of two Greek expressions. The first expression is πάσα κτίσις (every creature) in verse Rom.8:22 and the second is ματαιοτητι (vanity) in verse Rom.8:20. Lightfoot does not understand the former phrase to refer to the natural world—the earth and the nonrational creatures that inhabit it.
Rather, the phrase refers to just the opposite—to the world of rational creatures, i.e., the world of humans. His proof relies on the use of this Greek expression in two other instances in the New Testament. In the first instance, Mark records Jesus as commanding his disciples to preach the gospel to every creature and in the second instance, Paul announced that the gospel had been preached to every creature. Mark 16:15 KJV, Colossians 1:23
And He said to them, Go into all the world and preach and publish openly the good news (the Gospel) to every creature [of the whole human race]. Mark 16:15 AMP
Lightfoot maintains it is obvious that in these two texts the phrase refers to “all nations, or the heathen world”. Indeed, Matthew sustains such an interpretation for in his version of the last words of Jesus, Jesus tells his disciples to go and teach all nations. To teach all nations Matthew) is clearly equivalent to preaching the gospel to the nations’ inhabitants (Mark and Paul). Appealing to his knowledge of Judaica, Lightfoot further argues that the phrase “every creature” was a Jewish cipher for Gentiles.
The second key to grasping Paul’s meaning in Romans. 8 is the interpretation of the word ματαιοτητι, or vanity. Lightfoot has no quibble with the translation of the word but to what is being described by it. He avers that the word is often “improperly applied to this vanishing, changeable, dying state of the creation.” However, the word is more aptly descriptive of the “inward vanity and emptiness of the mind.” Paul uses this word in other texts with respect to the cognitive disposition of the Gentiles in their unregenerate state. Romans 1:21 and Ephesians 4:17 and 1 Corinthians 3:20.
These two keys, forged by linguistic comparison of texts, unlock the meaning of Romans 8 for Lightfoot. Rather than describing the restoration of the created order at the glorification of believers as many of his contemporaries believed, Paul is describing an entirely different scenario.
It is the Gentile nations who are earnestly expecting God to call out a people from among the Gentiles, for that is what the Old Testament prophets had led them to expect cp.(Isa.42:6, Isa. 49:6, Isa.60:3). The Gentiles had concocted false views of God ever since the first instance of idolatry at Babel and it was at Babel that they became vain in their thinking.
And it shall come to pass in the last days, saith God, Isa. 44:3.I will pour out of my Spirit upon all flesh Acts. 10:45 (Or we may render ‘on all classes.’): and your sons and Acts.21:9. your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy (Acts.21:9,11:28,13:1,21:4,9,10. Rom. 12:16. 1 Cor. 12:10, 28.):
Or we may render ‘on all classes.’ Of all classes … of all ranks] The adjective, familiar in classical Greek, signifying ‘of all kinds, sorts and descriptions,’ is never found in Jewish Greek, but the simple ‘all’ is substituted, as often in Hebrew. So lit., here. Cp. Mk. 7:19; Acts 2:17; Rom. 1:29. Richard Francis Weymouth, The New Testament in Modern Speech: An Idiomatic Translation into Everyday English from the Text of “The Resultant Greek Testament”: Commentary, ed. Ernest Hampden-Cook (London: James Clarke and Co., 1903), 85.
I will pour out of my Spirit upon all flesh. The Jews cautiously enough here, though not so honestly, apply this prophecy and promise to Israel solely; as having this for a maxim amongst them, “That the Holy Ghost is never imparted to any Gentile.” Hence those of the circumcision that believed were so astonished when they saw that “on the Gentiles also was poured out the gift of the Holy Ghost,” chap. Acts.10:45.
But, with the Jews’ good leave, "With the Jews' permission—or rather, whether they like it or not..." whether they will or no, the Gentiles are beyond all question included within such-like promises as these: “All flesh shall see the salvation of God Isa. 40:5. Luke 3:6.” and, “All flesh shall come and worship before the Lord Isa. 66:3.” John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians, Acts-1 Corinthians, vol. 4 (Bellingham, WA: Logos Bible Software, 2010), 30. cp. all Israel will be saved
And there appeared unto them cloven tongues like as of fire Matt. 3:11, and it sat upon each of them. And they were all filled with the Holy Ghost (Acts 4:31,13:52,1:5,8:17,9:17,11:15), and began to speak with other tongues (Mark 16:17. Acts 10:46,19:6,1 Cor.12:10,28,30,13:1,14:2,4,5, 6.), as the Spirit gave them utterance. Acts 2:3–4 KJV
Cloven tongues like as of fire. The confusion of languages was the casting off of the Gentiles and the confusion of religion: for after once all other nations excepting that of the Jewish came to be deprived of the use and knowledge of the Hebrew tongue, in which language alone the things of true religion and all divine truth were known, taught, and delivered, it was unavoidable but that they must needs be deprived of the knowledge of God and religion.
Hence that very darkness that fell upon the Gentile world by that confusion of tongues continued upon them to this very time. But now behold the remedy; and that wound that had been inflicted by the confusion is now healed by the gift of tongues; that veil that was spread over all nations at Babel was taken away at mount Zion, Isa. 25:7.
We meet with a form of prayer in the Jewish writings which was used on the solemn fast of the ninth month Ab, of which this is one clause: “Have mercy, O God, upon the city that mourns, that is trodden down and desolate; because thou didst lay it waste by fire, and by fire wilt build it up again.” If the Jews expect and desire their Jerusalem should be rebuilt by fire, let them direct their eyes towards these fiery tongues; and acknowledge both that the building commenced from that time, and the manner also, how only it is to be restored.
Lightfoot makes a distinction here to help him explain what Paul meant by the Gentiles becoming subject to vanity not willingly: “May we not say…it became vain willing but …it was made subject to vanity not willingly?” At Babel, the Gentiles willingly succumbed to the vanity of their minds by their idolatry. However “that they were subjected to that vanity proceeded from the just indignation and vengeance of God.”
In other words, the perpetual condition of vain thinking was a judgment of God to which the Gentiles were subject, but they were not subject to this judgment by their own choice or desire. The vain thinking of the Gentiles lasted from the time of Babel until the time of the gospel when God was pleased to send his Son and bring light to the Gentiles. cp. (Isa. 9:2,Matt.4:16, Isa.49:6, Luke 2:32, Acts 13:47)
Consequently, in verse Rom.8:21, Paul iterates that the Gentile nations will be liberated from their bondage to corruption. That is, according to Lightfoot, the Gentiles will be delivered from their sin. He collates several New Testament texts to argue that “corruption” (φθορά) is typically a reference to sinful desires and affections. (2 Peter 1:4, 2 Corinthians 11:3, I Corinthians 15:33)
From these desires the Gentiles will be freed. Lightfoot’s paraphrase of verse twenty-one is transparent: “The Gentile world shall in time be delivered from the bondage of their sinful corruption, that is, the bondage of their lusts and vile affections, (under which it hath lain for so long a time,) into a noble liberty, such as the sons of God enjoy.”
Bondage to sin becomes the cause of the Gentiles groaning (Romans 8:22). That is, the Gentile world had been groaning under the vanity of its mind until now—until the time when they heard the gospel.
In his commentary on Mark 16:15, Lightfoot comments again on Romans 8, essentially repeating his comments in the Romans section of his commentary. He mounts the argument that the phrase every creature in Mark 16:15 and in Romans 8:22 signifies the Gentile world.
The Gentiles had been lost in vain thinking but were soon to be found by the preaching of the gospel. Lightfoot adds that the we of Romans 8:23 designates Jews who had embraced Christ as the Messiah. Christian Jews of Paul’s day were the first fruits of the gospel; they like the Gentiles ‘sigh among ourselves for their sakes, waiting for the adoption, that is, the redemption of our mystical body, whereof the Gentiles make a very great part.’
The above analysis of Lightfoot’s exegesis proves that he interpreted the new heavens and earth in a figurative sense. He self-consciously denied that the new heavens and earth were to be construed as a future state of affairs coincident with the final judgment of the world in which the physical creation would be released from the effects of Adam’s sin. The new heavens and earth sprung to life even while the Jewish civil and religious way of life perished at the hands of the Roman legions. In the new heavens and earth, the gospel of justification is proclaimed to the Gentiles who had been so long subject to vanity.
If anyone wants to do his will, he will know whether the teaching is from God or whether I am speaking on my own. (Psa. 25:9, 14; Prov. 3:32; Dan. 12:10; John 3:21; 8:43ff) John 7:17
This statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood.
Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deut. 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying, Knock, and it shall be opened to you, (Matt. 7:7.)
On the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretenses for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the boldness; daring to set God at defiance by general principles.
One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure.
We need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views. John Calvin and William Pringle, Commentary on the Gospel according to John, vol. 1 (Bellingham, WA: Logos Bible Software, 2010), 290–292.
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