John 20:30-31

VDesign Of The Gospels Facts. Testimony Concerning Christ, And Life In His Name

John 20:30-31

30And [moreover]34 many other signs truly35 did Jesus in the presence of his disciples, which are not written in this book: 31But these are [have been] written, that ye might [may] believe that Jesus is the Christ, the Son of God; and that believing ye might [may] have life36 through [in] his name.

EXEGETICAL AND CRITICAL

According to Lücke, De Wette, Meyer, John here closes his entire book, and chap. 21 is an appendix. In our opinion, he here concludes the history of the Passion and Resurrection, insomuch as that history was designed to perfect the faith of the disciples—just as John 12:37, he evidently closes the history of the public prophetic ministry of Jesus; as John 1:18, He manifestly closes the Prologue, and, similarly, John 21:24 the Epilogue. These different concluding formulas betoken a construction of the Gospel so well organized and thoroughly digested, that in view thereof, the conception which regards the verses under consideration as forming a conclusion to the entire Gospel must appear a too external conception of our Gospel.

[John 20:30. It is a question how the expression: πολλὰ καὶ ἄλλα σημεῖα, etc., should be interpreted. The word has been referred to resurrection signs, signs in attestation of the resurrection, by Chrysost., Theophylact, etc., Kuinoel, Lücke, Olshausen, etc. Against this view it is remarked by Meyer and others: (1) The term σημεῖα is too general to support such an interpretation. The verse, however, does not touch upon the great mass of the σημεῖα, but upon such as were done by Jesus in the presence of His disciples, in the circle of the eleven in particular; τεκμήρια, Acts 1:3. (2) Πολλὰ καὶ ἄλλα is alleged to be contradictory to this interpretation; Christ, according to the Gospel as well as according to 1 Corinthians 15:0., having appeared a few times only. But the words are not spoken of the appearances in themselves, but of the σημεῖα which occurred on the occasion of these appearances. To these σημεῖα, then, there must be reckoned His making of Himself known to Thomas by means of a miracle of knowledge, to Mary through the word of recognition: Mary. But besides these signs, recorded by St. John, yet others must be added to the list, viz.: His making of Himself known to the Emmaus disciples through the breaking of bread; to Peter, as to James, in a mode with which we are unacquainted; to the five hundred brethren in Galilee, by a majesty of sudden appearance which threw many of them upon their knees; to the disciples on the Mount of Olives, by His ascension; to Paul, by His manifestation from heaven. These instances certainly might justify the expression of the Evangelist; (3) however, ἐποίησεν is said to contradict this view. Tholuck remarks that this term cannot be used concerning appearances. It may, however, be applied to manifestations of miraculous knowledge, of celestial might, of divine Providence, which manifestations accompanied every appearance. Then (4) this view is said to be disfavored by the expression: ἐν τῷ βιβλ. τούτῳ, these words being alleged to prove that John has in view the contents of his entire Gospel. Since, however, the Evangelist is speaking of resurrection-signs, he has reference to that part of the book which contains statements relative to the resurrection.

So early a commentator as Euthymius introduced the other explanation of the σημεῖα (see Lücke, 802). He first interprets them correctly, as significant of the resurrection-signs, but then states that the word may also be generally construed, as signifying the whole mass of the wonderful signs of Christ, previous and subsequent to the resurrection. And thus do Jansen, Wolf, Bengel, Lampe, Tholuck, etc. (see Meyer, 661) now interpret the term. [So also Hengstenberg, Godet, Alford: Miracles in the most general sense, by which Jesus proved His Messiahship.—P. S.] This interpretation is contradicted by (1) The circumstance that John has already submitted his resume relative to the earlier signs, John 12:37; (2) the fact that he is here speaking of signs done by the Risen One in the presence of the disciples;—objections irrespective of the necessity involved by this interpretation, for regarding chap. 21 as a foreign addition or clumsily adjusted appendix, and this in the absence of otherwise sufficient grounds.

John 20:31. But these have been written [ταῦτα δὲ γεγραμμένα ἵνα, κ. τ. λ.].—These signs—namely, these manifestations of the δόξα of Christ. According to Tholuck and Meyer, the selections from the miracles performed by Jesus presented throughout the entire Gospel. Against this view, see the preceding Exeg. Note. Be it also observed that this Gospel was not written for the purpose of converting to the faith those who were not yet believers (Hilgenfeld), but with a view to confirming believing Christians in the faith. Hence, also, the expression πιστεύσητε is to be taken emphatically, like the exhortation to believe addressed to Thomas, and the chief emphasis lies upon: καὶ ἵνα πιστεύοντες, etc. They are to be confirmed in their faith in Christ by faith in the resurrection, and in that faith have perfect life. [Alford: “The mere miracle-faith, so often reproved by our Lord, is not that intended here. This is faith in Himself, as the Christ the Son of God; and the Evangelist means that enough is related in this book to be a ground for such a faith, by showing us His glory manifested forth.—P. S.]

The Christ, the Son of God. Both in the fullest meaning of the words, in accordance with the Prologue.

May have life in His name [ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ].—Entire, perfect life in the name perfected through the resurrection.

[The ὄνομα, the revealed being of Christ, divine essence in human form, is the object of faith, and the ground of the ζωή. The Gospel of John has indeed a tendency, but not such an one as the Tübingen School ascribes to it. Its tendency is the aim of all sound preaching and theological writing, namely, by the faithful exhibition of truth to produce and to strengthen faith in Christ, and thus to lead men to the possession of the true life which is identical with true happiness. To John, his task as an historian was the same with his task as an apostle—salvation in Christ.—P. S.].

DOCTRINAL AND ETHICAL

1. Here, as well as John 21:25, the Evangelist has made a distinct deliverance concerning the principle of his evangelical historiography,—particularly of his presentation of the resurrection-history. His great anxiety was not to write down everything that he knew about Jesus; his aim was, rather, in a selection of significant facts to present his view of the glory of Christ, in order to the quickening, revival, and increase of faith in Christian readers, but especially in order to the furtherance of the full vitality and life-certitude of faith in the ideal knowledge (the name) of Christ.

The same is true, although not in the same degree, of the Synoptists. This is the character of religious, particularly of the evangelical, objective-subjective historiography; it is the first task of modern Gospel criticism to rise to an appreciation of this character. The atomistic conception of chroniclers, book-makers, transcribers, supplemented, human-tendency writers does not reach up to the christological idea of the Evangelist.2. That ye may believe that Jesus is the Christ, the Son of God. This they did already believe, and yet they must believe it now more fully than over. A peculiar emphasis, however, rests upon the following: And that, believing [or, as believers], ye may have life in His name. The name of Christ in believers is the full, clear, ideal contemplation of Christ in lively knowledge; therewith the full truth, certainty, vigor, and blessedness of the new life is given.

3. That which John says of his own writings is true of all the Gospels. Their authors, therefore, are indeed tendency writers, but of a divine tendency, entirely opposed to the human, fraudulous, manifoldly egotistic tendencies which the Tubingen critics have dared impute to them, or, what is still worse, to the Holy Ghost who guided them.

4. The remark of John is in the broadest sense characteristic of Holy Scripture in general. It has a religious purpose, and is therefore written from a religious impulse, in a religious spirit, under the guidance of the Spirit of God. All the religious truth of Holy Writ, however, aims at the truth of God in Christ. Christ the marrow and star of Holy Scripture.

HOMILETICAL AND PRACTICAL

The many signs of Jesus in His showings after the resurrection also.—The immeasurable fulness of the life of Jesus.—The simple presentation of the same in speaking signs.—The unity and-diversity of the four evangelic portraits of Jesus.—In particular, of the Risen One.—Portrait of the Risen One by the hand of John.—Purpose of this resurrection-history.—Of this Gospel.—of the four Evangelists.—Of the whole of Sacred Writ,—How one must read the Holy Scriptures in the same spirit in which they are written.—How perseveringly and devoutly? Until faith has become perfect life in a clear knowledge of Christ.—How many sluggishly stand still in the beginnings of faith, without pressing onward to the full vital consciousness of a certain knowledge. We are to have life in Christ’s name.

Starke: The Holy Scriptures are not imperfect, but perfect unto salvation in all things pertaining to faith and life, 2 Timothy 3:16-17.—Zeisius: Learn here whereunto the Holy Scriptures (the’ greatest treasure upon earth) are given us by God,—namely, that from them we may learn to believe and be saved.

[Craven: From Chrysostom: John 20:31. And that believing ye might have life through His name, i.e. through Jesus, who is Life.—From Burkitt: John 20:31. The great point concerning Christ, to be known and believed from the Scriptures, is this, that Jesus, the Son of the Virgin, is the promised Messiah, the Anointed of the Father, He in whom all the types and shadows of the law are accomplished; and that this Jesus is for nature co-essential, for dignity co-equal, and for duration co-eternal with the Father; one in essence, equal in power and glory. Thus believing that Jesus is the Son of God, and accompanying that belief with a holy life, if we believe well, and live well, we shall have life through His name.—From M. Henry: John 20:31. The duty of those that read and hear the Gospel: to believe, to embrace the doctrine of Christ, and that record given concerning Him, 1 John 5:11.—The great gospel-blessedness which we are to hope for—That believing we shall have life through His name.

[From A Plain Commentary (Oxford): John 20:31. “It is the real Incarnation of the Eternal Word,—the actual coming in the flesh of the Son of God, born, dead, and risen for our salvation,—which is the sole basis of our religion. This great fact, and not any particular proposition concerning it, in the totality of its objective character, and in the consequent totality of its applicable virtue and influence; this is the real Article of a standing or falling Church.” (Dr. W. H. Mill.)]

[From Owen: John 20:31. In His name; “Eternal life is obtained by believers in virtue of Him, upon the claim established by Him in whom they believe.” (Webster and Wilkinson.) ]

Footnotes:

John 20:30; John 20:30.—[μὲν οὑ̓ν—quidem igitur, yea and, or moreover. Lange, nun auch. The meaning is, to guard against taking this Gospel as a complete account of the signs of Jesus.—P. S.]

John 20:30; John 20:30.—[Truly is intended to give the force of καί after πολλά and before ἁ̔λλα=et quidem alia, and indeed many other signs.—P. S.]

John 20:31; John 20:31.—The addition αἰώνιον after ζωήν in C*D. L. Sin., etc., not satisfactorily established. [A. B. C, X., etc., Vulg. Syr. Cyr., etc., omit αἰώνιον, read ζωήν without αἰώνιον, and so do Tischend., Alf., Treg., Westc. Its insertion from other passages is more easily accounted for than its omission.—P. S.]