Exegetical and Hermeneutical Commentary of John 21:25

And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

25. every one ] Literally, one by one.

I suppose ] The Greek word ( oimai) occurs nowhere else in N.T. excepting Php 1:17; Jas 1:7. The use of the first person singular is very unlike S. John.

If this verse is an addition by an unknown hand it appears to be almost contemporary. The wording seems to imply that it would still be possible to write a great deal: additional materials still abound.

could not contain ] The bold hyperbole (which may be S. John’s, though added by another hand) expresses the yearnings of Christendom throughout all ages. The attempts which century after century continue to be made to write the ‘Life of Christ’ seem to prove that even the fragments that have come down to us of that ‘Life’ have been found in their many sidedness and profundity to be practically inexhaustible. After all that the piety and learning of eighteen hundred years have accomplished, Christians remain still unsatisfied, still unconvinced that the most has been made of the very fragmentary account of scarcely a tenth portion of the Lord’s life on earth. What would be needed to make even this tenth complete? What, therefore, to complete the whole?

Amen ] The addition of a copyist.

Fuente: The Cambridge Bible for Schools and Colleges

Many other things – Many miracles, Joh 20:30. Many discourses delivered, etc.

I suppose … – This is evidently the figure of speech called a hyperbole. It is a mode of speech where the words express more or less than is literally true. It is common among all writers; and as the sacred writers, in recording a revelation to men, used human language, it was proper that they should express themselves as men ordinarily do if they wished to be understood. This figure of speech is commonly the effect of surprise, or having the mind full of some object, and not having words to express the ideas: at the same time, the words convey no falsehood. The statement is to be taken as it would be understood among the persons to whom it is addressed; and as no one supposes that the author means to be understood literally, so there is no deception in the case, and consequently no impeachment of his veracity or inspiration. Thus, when Longinus said of a man that he was the owner of a piece of ground not larger than a Lacedaemonian letter, no one understood him literally. He meant, evidently, a very small piece of land, and no one would be deceived. So Virgil says of a man, he was so tall as to reach the stars, and means only that he was very tall. So when John says that the world could not contain the books that would be written if all the deeds and sayings of Jesus were recorded, he clearly intends nothing more than that a great many books would be required, or that it would be extremely difficult to record them all; intimating that his life was active, that his discourses were numerous, and that he had not pretended to give them all, but only such as would go to establish the main point for which he wrote that he was the Messiah, Joh 20:30-31. The figure which John uses here is not uncommon in the Scriptures, Gen 11:4; Gen 15:5; Num 13:33; Dan 4:20.

This gospel contains in itself the clearest proof of inspiration. It is the work of a fisherman of Galilee, without any proof that he had any unusual advantages. It is a connected, clear, and satisfactory argument to establish the great truth that Jesus was the Messiah. It was written many years after the ascension of Jesus. It contains the record of the Saviours profoundest discourses, of his most convincing arguments with the Jews, and of his declarations respecting himself and God. It contains the purest and most elevated views of God to be found anywhere, as far exceeding all the speculations of philosophers as the sun does the blaze of a taper. It is in the highest degree absurd to suppose that an unlettered fisherman could have originated this book. Anyone may be convinced of this by comparing it with what would be the production of a man in that rank of life now. But if John has preserved the record of what has occurred so many years before, then it shows that he was under the divine guidance, and is himself a proof, a full and standing proof, of the fulfillment of the promise which he has recorded that the Holy Spirit would guide the apostles into all truth, Joh 14:26. Of this book we may, in conclusion, apply the words spoken by John respecting his vision of the future events of the church: Blessed is he that readeth and they that hear the words of this book, and keep those things which are written therein, for the time is at hand, Rev 1:3.

Fuente: Albert Barnes’ Notes on the Bible

Verse 25. Many other things] Before his disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom.

Could not contain, c.] Origen’s signification of the word is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed, the world would not receive the account with proper faith but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: Joh 20:31.

We have already seen that this apostle often uses the term world to designate the Jewish people only; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word . As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah.

Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions.

Even the world itself, c. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In Nu 13:33, the spies who returned from the search of the land of Canaan say that they saw giants there of such a prodigious size that they were in their own sight as grasshoppers. In Da 4:11, mention is made of a tree, whereof the height reached unto the heaven and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in 47:15, speaking of Solomon’s wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be written concerning Jesus’s miracles, if the particular account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as promising to Jacob that he would give the land of Canaan to him and his seed; and then it is added, , , . They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, T. i. p. 362, 10, is observed to speak after the same manner, , ‘ ‘ . Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, l. 38, he says, speaking of the fulness of God, () , , , . And should he will to draw out his fulness, the whole compass of sea and land could not contain it.”

Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes AEneas say to Achilles: –

‘ , ,

‘ .

‘ ‘ .

‘ , ‘ ,

.

‘ , ‘ .

Iliad, xx. v. 244-250.

But wherefore should we longer waste the time

In idle prate, while battle roars around?

Reproach is cheap. With ease we might discharge

Gibes at each other, till a ship that asks

A hundred oars should sink beneath the load.

The tongue of man is voluble, hath words

For every theme, nor wants wide field and long;

And, as he speaks, so shall he hear again.

COWPER.

Few instances of any thing like these have been found in the western world; and yet it has been observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam consecuti sunt, quae vix coelo capi posse videatur – “especially when they pursued that glory which heaven itself seems scarcely sufficient to contain.” And Livy also, in vii. 25, Hae vires populi Romani, quas vix terrarum capit orbis – “these energies of the Roman people, which the terraqueous globe can scarcely contain.”

We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended; and it is well known that the Asiatic nations abound in these. In De 1:28, cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one of his countrymen understand it in this sense – they affixed no other idea to it, (for the words, in common use, conveyed no other,) than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, c., what would every Jew understand by it! Why, that if every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i.e. there would be an immense number of books. And so there would be for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord’s was could be contained in the compass of one or all of these Gospels.

There is a hyperbole very like this, taken from the Jewish writers, and inserted by BASNAGE, Hist. des Juifs, liv. iii. c. 1, s. 9. “Jochanan succeeded Simeon – he attained the age of Moses – he employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons!” Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above.

There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the presidents of the Sanhedrin, it is said: “Although the firmament were vellum, and the waters of the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers.” Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time; and had written and spoken more on that subject and others than any of his contemporaries. This Eliezar flourished about seventy-three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died A. D. 99.

Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where; and no soul is puzzled with them but the critics. The above examples, I trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used in a million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended.

Amen.] This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic; the Coptic, Sahidic, AEthiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three.

The word amen, which has passed unaltered into almost all the languages of the world in which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, amen, amen. See an instance of this, Nu 5:22. In De 27:15-26, it is to be understood in the same sense; the persons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honour, and my life to the certainty of what I now state.

Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. Instances of the use of the single term frequently occur: see Mt 5:18, Mt 5:26; Mt 6:2, Mt 6:5, Mt 6:16; Mt 8:10; Mt 10:15, Mt 10:23, Mt 10:42, c., c. but it is remarkable that it is doubled by St. John, see Joh 1:51; Joh 3:3, Joh 3:5, Joh 3:11; Joh 5:19, Joh 5:24-25; Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53; Joh 8:34, Joh 8:51, Joh 8:58; Joh 10:1, Joh 10:7; Joh 12:24; Joh 13:16, Joh 13:20, Joh 13:21, Joh 13:38; Joh 14:12; Joh 16:20, Joh 16:23; Joh 21:18; and is never found iterated by any of the other evangelists. Some have supposed that the word is contracted, and contains the initials of Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, , Re 1:18; Re 3:14; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber’s attestation to their truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own transcript.

The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which appear most worthy of being noticed.

“The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished.” – SYRIAC in Bib. Polyglott.

“With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen.” – ARABIC in Bib. Polyglott.

“The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed.”-PERSIC in Bib. Polyglott.

Other subscriptions are as follow:-

“The end of the holy Gospel of John – delivered thirty years – thirty-two years after the ascension of Christ – in the Isle of Patmos – in the Greek tongue at Ephesus – under the reign of Domitian – written by John when he was an exile in Patmos – under the Emperor Trajan – and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120.” – SUIDAS.

In an AEthiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words: – “Now the sum of all the clauses of the four Gospels is 9700. – By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed.”

It may be just necessary to inform the reader that the most ancient MSS. have scarcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their different fancies. See the concluding note of the preceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

But none must imagine that all Christs sermons, or miracles, are recorded in this book, or in any of the other Gospels; the world would have been too much filled with books, if all spoke or done by our Saviour had been written. There is so much written as it pleased God we should know, or was necessary for us to know for the true ends of such revelation; to beget and increase faith in us, and to promote and direct holiness.

Fuente: English Annotations on the Holy Bible by Matthew Poole

25. And there are many other thingswhich Jesus did(Compare Joh 20:30;Joh 20:31).

if . . . written every one, Isupposean expression used to show that what follows is not tobe pressed too far.

even the world itself wouldnot hold the books, &c.not a mere hyperbolicalexpression, unlike the sublime simplicity of this writer, butintended to let his reader know that, even now that he had done, hefelt his materials so far from being exhausted, that he was stillrunning over, and could multiply “Gospels” to almost anyextent within the strict limits of what “Jesus did.” But inthe limitation of these matchless histories, in point ofnumber, there is as much of that divine wisdom which has presidedover and pervades the living oracles, as in their variety andfulness.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And there are also many other things which Jesus did,…. Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists:

the which, if they should be written everyone; with all the particular circumstances relating to them:

I suppose that even the world itself could not contain the books that should be written. The Arabic version renders it, “the things written in the books”; and the Syriac, “that the world would not be sufficient for the books that should be written”; and so the Persic, which adds, “and the Scribes of the world would fail, or be deficient”; there would not be Scribes enough in the world to write them; nor could they be read by men, if they were written; the world would be overloaded with them; and therefore the Holy Ghost has not thought fit to lay such a burden on men they could not bear, as to read such numbers of volumes; but has reduced them into a brief compendium, which may be read with ease, delight, and pleasure; and which is abundantly sufficient to attest the truth of Christ’s incarnation, miracles, doctrines, obedience, sufferings, death, resurrection, ascension, session at God’s right hand, c. and of the whole of Christianity, and all that appertains to it, or whatever is necessary to be known, for the salvation of men: for this cannot be understood of the carnal and unbelieving part of the world, not receiving and bearing what would be contained in such volumes, were they written for they are not able to receive and bear what is now written, but reject and despise it as foolishness. Some understand this as an hyperbolical expression; but the sense above given, may be admitted without an hyperbole; though an hyperbole may very well be allowed of; nor, taken literally, will it appear greater than some others used in Scripture; as when the posterity of Abraham are said to be as numerous as the stars of the sky; and especially when said to be as the sand by the sea shore, innumerable, Heb 11:12 and when Capernaum is said to be exalted unto heaven, or to reach unto it, Mt 11:23 and particularly the Jews have no reason to object, as one of them does g, to such a way of speaking, whose writings abound in hyperbolical expressions, and in some like to this; as when one of their Rabbins says h,

“if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes, and all the children of men Scribes, , “they would not be sufficient to write the law”, which have learned, c.”

and it is commonly said i by them, if this, or that, or the other thing was done, , “the world would not be able to bear them”. And a later writer k of theirs, speaking of the different interpretations given by some of their Rabbins of a certain passage, says, they are so many, that an ass is not able to carry their books. And the intention of this expression, supposing it hyperbolical, is to show, that but a few of the wonderful things done by Christ were recorded by the evangelist, in comparison of the many which he every day did, in all places where he came for he was continually going about doing good, and healing all manner of diseases; but these that were written are sufficient to prove him to be the true Messiah, and to require faith in him as such. To all which the evangelist sets his “Amen”, as attesting and confirming the truth of all he had written; and which may be depended upon, and assented to, as truth, by all that read this Gospel. The Alexandrian copy, and Beza’s Cambridge copy, have not the word “Amen”; nor have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some copies the following words are added,

“the Gospel according to John was given out thirty two years after the ascension of Christ;”

which would fall on the year of Christ 66, and so before the destruction of Jerusalem; which is contrary to the common opinion of learned men, some placing it in the year 97, others in the year 99.

(John starts his Gospel by stating: “All things were made by him”. If one were to attempt to even summarise the works of creation, there is no way the world could contain the resulting volumes! Editor.)

g Jacob Aben ben Amram, porta veritatis, No. 1094. apud Kidder, Demonstration of the Messiah, par. 3. p. 67. Ed. fol. h Shirhashirim Rabba, fol. 4. 2. i Zohar in Exod. fol. 106. 4. & in Lev. fol. 26. 2. & 49. 3. & in Num. fol. 52. 2. & 59. 3. & 63. 3. & 64. 4. & 82. 3, 4. k R. Abraham Seba in Tzeror Hammor, fol. 79. 1.

Fuente: John Gill’s Exposition of the Entire Bible

If they should be written every one ( ‘ ). Condition of the third class with and present passive subjunctive of , “If they should be written one by one” (in full detail).

I suppose (). Note change back to the first person singular by the author.

Would not contain (‘ ). Future active infinitive in indirect discourse after . This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And there are also many other things,” (estin de kai alla polla) “Yet, there are also many other things,” revolving about the life and ministry of Jesus.

2) “Which Jesus did,” (ho epoiesen ho lesous) “Which Jesus did,” in words and deeds, during His wonderful life on earth.

3) “The which, if they should be written every one,” (hatina ean graphetai kath’ en) “Which things, if they were written or recounted singly (or everyone) “in a book, upon scrolls, tablets etc., as also asserted Joh 20:30-31.

4) I suppose that,” (oimai) I think,” a figure of speech, known as an hyperbole, used to describe a limitless idea, as expressed by the Pharisees, Joh 12:19.

5) “Even the world itself could not contain the books,” (oud’ auton ton kosmon choresein) “That not even the world itself could contain the record of them,” serve as an archive for their storage or keeping. For what He has done, and is doing, and shall do, is “above all that we are able to ask or to think,” Eph 3:20.

6) “That should be written, Amen.” (ta graphomena biblia) “The rolls, books, or scrolls,” that should come to be written, Amen,” as similarly expressed concerning Amos in the figure of the Old Testament hyperbole, Amo 7:10.

Fuente: Garner-Howes Baptist Commentary

25. There are also many other things that Jesus did. Lest any one should view his narrative with suspicion, as if it had been written through partiality, because Jesus loved him, he anticipates this objection, by saying, that he has passed over more than he has written. He does not speak of Christ’s actions of every kind, but of those which relate to his public office; nor ought we to think that the hyperbole is absurd, when we bear with many figures of speech of the same kind in heathen authors. Not only ought we to take into account the number of Christ’s works, but we ought also to consider their importance and magnitude. The majesty of Christ, which by its infinity swallowed up, if I may so speak, not only the senses of men, but heaven and earth, gave a miraculous display of its own splendor in those works. If the Evangelist, casting his eyes on that brightness, exclaims in astonishment, that even the whole world could not contain a full narrative, ought we to wonder at it? Nor is he at all to be blamed, if he employ a frequent and ordinary figure of speech for commending the excellence of the works of Christ. For we know how God accommodates himself to the ordinary’ way of speaking, on account of our ignorance, and sometimes even, if I may be allowed the expression, stammers.

Yet we ought to remember what we formerly stated, that the summary which the Evangelists have committed to writing, is sufficient both for regulating faith and for obtaining salvation. That man who has duly profited under such teachers will be truly wise. And, indeed, since they were appointed by God to be witnesses to us, as they have faithfully discharged their duty; so it is our duty, on the other hand, to depend wholly on their testimony, and to desire nothing more than what they have handed down to us; and especially, because their pens were guided by the sure providence of God, that they might not oppress us by an unlimited mass of narratives, and yet, in making a selection, might make known to us all that God knew to be necessary for us, who alone is wise, and the only fountain of wisdom; to whom be praise and glory for ever. Amen.

Fuente: Calvin’s Complete Commentary

(25) And there are also many other things which Jesus did. . . .The MSS. evidence for this verse is also so conclusive that almost every competent editor inserts it in his text, but it is not found in the famous Sinaitic Codex. The transference from the plural to the singularWe know (Joh. 21:24), I suppose (in this verse)has led to the supposition, which is in every way probable, that it is the individual testimony of an amanuensis who, from personal knowledge of the life of Christ, or from knowledge derived from the Apostle John or from others, feels that full beyond all human thought as this Gospel is, it is but a part of the greater fulness. No book could record, no words could tell, what that life was, or what things Jesus did. The disciples saw and believed, and wrote these things that we may believe, and in believing may have life in His name.

The word Amen is not found in the better MSS., and in no part of the written text. It is the natural prayer of some copyist, as it is the natural prayer of every devout reader that the writers purpose may be fulfilled.
The chief MSS. have a subscription appended to the Gospel. According to John (Vatican); Gospel according to John (Sinaitic [?], Alexandrine, Paris, Basle); Gospel according to John is ended; Gospel according to Luke begins (Cambridge).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

25. The world itself could not contain the books The world, in John’s use of the term, perhaps always signifies, not the physical frame of creation, but, the living world. And sometimes he uses it, as used in modern times, in a narrow and conventional sense, when we speak of the literary world the fashionable world. Thus in Joh 12:19, The world has gone after him. In this passage we understand him as speaking of the book-world, which was then not a very large world, and could not accept or digest many books, or rather, manuscript scrolls. He then declares his own feeling, that if all that Jesus did in word and deed should be written, there would be more than the world-full of books. The book-market would be more than glutted, and the reading public overwhelmed. The world could not compass the big library. With such a hyperbole no one will have any difficulty who remembers that the inspired books were “not only divine books, but intensely human books.” Inspiration does not petrify or congeal the natural expression of human feeling or thought. And on no other subject than the life and work of Jesus were such a hyperbole so graceful, even in an inspired writer.

Stretching these words from their more narrow and indefinite sense to their full infinite capacity of meaning, could a universe of books fully unfold all that Jesus did in the brief work of atonement on the cross? Nothing less than that infinite library can detail the number saved, the eternal death from which they are saved, the eternal life and all its glorious eternal history to which they are saved, all of which were wrought by the earthly life and death of Christ.

And these words very conclusively indicate that the Evangelists profess not to narrate all they knew of the Lord’s words and deeds. It is very irrational for sceptical writers, when one of the Evangelists omits some fact elsewhere narrated, to continually exclaim, “That Evangelist knows nothing about that fact; it is, therefore, of doubtful authority.” Just as if every Evangelist must narrate all, and just as much, as every other Evangelist! Just as if all the writers must square themselves precisely by each other, each narrate the same facts in exactly the same manner. So that if they omit they are ignorant, and if they vary they contradict. Their brief sketches are but slight leaves in the great biography. And well does our Evangelist close the divine four with an attestation of the infinite scope of the Life of the INCARNATE.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And there are also many other things which Jesus did, the which if every one of them should be written I suppose that even the world itself would not contain the books that would be written.’

The first person ‘I’ suggests that this was then finally appended by the writer himself. It may, however, have been added later, possibly when the four Gospels were put together. The early Codex Sinaiticus originally did not have the verse and then added it later. It stresses what we would do well to remember that much of what Jesus did and taught we will never know. What we can be sure of is that we have a good grounding in it in the Gospels, and it is a testimony to their accuracy that no attempt was made to publish anything that was not fully verified as an important part of the tradition of the disciples used in the witness of the church.

Fuente: Commentary Series on the Bible by Peter Pett

Joh 21:25. I suppose that even the world, &c. According to most commentators, this is an hyperbole; a figure in which the Asiatics are known to have dealt greatly, and which they carried far higher than is allowable in the European languages; and the word I suppose naturally leads to this exposition: thus understood, the clause means that Jesus performed a prodigious number of miracles. Dr. Doddridge understands the passage differently, as if the evangelist had said, “I am persuaded, , that if all the to things which Jesus did, were written, the work would amount to so vast a bulk that the world itself would not be able to receive the books that should be written; but the very size of the volumes would necessarily prevent the generality of mankind fromprocuring or reading them.” Perhaps it may be a most delightful part of the entertainment of the heavenly world, to learn from our blessed Lord himself, or from those who conversed with him upon earth, a multitude of such particulars of his life, as will be well worthy our everlasting admiration. In the mean time, the pious and attentive study of what is recorded by the evangelists, may most happily prepare us for such discoveries, and add an unutterable relish to them: for they were written that we might believe that Jesus was the Christ; and that, believing, we may have life through his name. Amen! blessed Lord.

Inferences on our Lord’s resurrection, drawn from ch. Joh 19:38 to ch. Joh 20:29. Grace does not always make much show, where it is; though it always burns for doing good. There is much secret riches, both in the earth and sea, which no eye ever saw. We never heard any news till now of Joseph of Arimathea; yet was he eminently rich, and wise, and good. True faith may be sometimes reserved, but will not be cowardly. Now he puts forth himself, and dares to beg the body of Jesus.

Death is wont to quell all quarrels. Pilate’s heart tells him that he has done too much already, in sentencing an innocent person to death: the request is granted; the body is yielded, and taken down; and now, that which hung naked, is wrapped in fine linen; that which was soiled with sweat and blood, is curiously washed and embalmed. Now even Nicodemus comes in for his share: he fears not the envy of a good profession, but boldly flies forth, and will now be as liberal in his orders, as he was before niggardly in his nightly confession.

All this while the devout Marys retire, and silently spend their sabbath in a mixture of grief and hope; but now they gladly agree, in the dawn of the Sunday morning, to visit the sacred sepulchre; nor will they go empty-handed. She that had bestowed that costly alabaster-box of ointment upon her Saviour alive, has prepared no less precious odours for him dead.

Of all the women, Mary Magdalene is first named: she is noted above her fellows. None of them were so much obliged,none so zealously thankful. Seven devils were cast out of her by the command of Christ. The heart thus powerfully dispossessed, was now filled with gratitude to her great Deliverer. Where there is a true sense of favour, there cannot but be a fervent desire of retribution. O blessed Lord! could we feel the danger of sin, like her, and the malignity of those spiritual possessions from which thou hast freed us, how should we pour out our souls in thankfulness for thy bounty!

Every thing here had horror; the place both solitary, and a sepulchre; nature abhors, as the visage, so the region of death and corruption:the time, night; only the moon perhaps gave them some faint glimmering:their business, the visitation of a dead corpse: and yet their zealous love has easily overcome all these. They had followed him in his sufferings, when the timid disciples had left him. They attended him to his cross, weeping; they followed him to his grave; nay, and even there they leave him not; but, ere it be day-light, they return to pay him the sad tribute of their duty.How much stronger is love than death or fear.

How well it succeeds when we go faithfully and conscientiously about our work, and leave the issue to God! Lo, God has removed the cares of these holy women, together with the grave-stone. The obstacle is removed; the seal broken; the watch fled. What a scorn does the Almighty God make of the impotent designs of men! He sends an angel from above;the earth quakes beneath;the stone rolls away;the soldiers stand like carcases, and when they have got heart enough to run away, think themselves valiant. The tomb is opened, Christ rises, and they are confounded. O the vain project of silly mortals! as if, with such a shovelful of mire; they could dam up the sea; or keep the sun from shining, by holding up their hands. Indeed, what creature is so base, that the Omnipotent cannot arm against us to our confusion? Lice and frogs shall be too strong for Pharaoh, and worms for Herod! There is no wisdom nor counsel against the Lord.

But O the marvellous pomp and magnificence of our Lord’s resurrection! (See Mat 28:1-4.) The earth quakes, the angel appears, that it may be plainly seen that this divine Person, now rising, has the command both of heaven and earth. Good cause had the earth to quake, when the God who made her, powerfully calls for his own flesh from the usurpation of her bowels. Good cause had she to open her graves, and eject her dead, in attendance to the Lord of life, whom she had thus detained in that cell of darkness. What seeming impotence was here! but now what a demonstration of omnipotence bursts forth in this glorious resurrection! The rocks rend; the graves open; the dead rise and appear; the soldiers flee and tremble: saints and angels attend thy rising, O Saviour! Thou liedst down in weakness, thou risest in power and glory: thou liedst down as a man, thou risest like a God.

What a lively image hast thou herein given me of the dreadful majesty of that general resurrection on thy second appearance! Then not the earth only, but the powers of heaven also shall be shaken; not some few graves shall be open, and some saints appear, but all the bars of death shall be broken, and all that sleep in the dust shall awake, and stand up from the dead before thee. Not some one angel shall descend; but Thou, the great angel of the covenant, attended with thousand thousands of those mighty spirits: and if these stout soldiers were so filled with terror at the feeling of an earthquake, and the sight of an angel, where shall thine enemies appear, O Lord, in the day of thy terrible vengeance, when the earth shall reel and vanish, when the elements shall be on a flame around them, and the heavens shall be parched up as a scroll, in that awful, that inexorable day!

Where, where, for shelter shall the guilty fly, When consternation turns the good man pale?

Thou didst raise thyself, O blessed Jesus! thy angels removed the stone. They, who could have no hand in thy resurrection, shall yet have their part in removing outward impediments; not because thou neededst, but because thou wouldest: just so thyself alone didst raise Lazarus; thou badest others to loose him, and let him go. Works of omnipotency thou reservest to thine own immediate performance; ordinary actions thou consignest to means subordinate.

How great must have been the joy of angels on this stupendous event! But how transcendent their joy whom thou raisedst with thee from the dead! O death, where is now thy sting? O grave, where is thy victory?

But how am I conformable to thee, O Saviour, if, when thou art risen, I am still lying in the grave of my corruptions? How am I a member of thy body, if, while thou hast that perfect dominion over death, death has dominion over me?How am I thine, if I be not risen?and if I be risen with thee, why do I not seek the things above, where thou, O Christ, sittest at the right hand of God?For where the treasure is, there must the heart be also.

I marvel not at your speed, blessed disciples, if, upon the report of these good women, ye ran, yea, flew upon the wings of zeal, to see what was become of your Master. Your desire was noble, was equal; but John is the younger, his limbs are more nimble, and breath more free. He looks first into the sepulchre; but Peter more boldly goes down the first. Happy competition, where the only strife is, who shall be most zealous in the inquiry after Christ!

They saw enough to amaze their senses; not enough, however, to settle their faith. O blessed Jesus, how dost thou pardon our errors! and how should we pardon and pity the errors of each other on lesser occasions, when as yet thy chief and dearest disciples, after so much divine instruction from thine own lips, knew not the scriptures, that thou must rise again from the dead. They went away more astonished than confident; more full of wonder than of belief.

There is more tenderness, where it takes in the weaker sex; those holy women, as they came first, so they stayed last. Especially devout Mary Magdalene stands still by the cave weeping. Well might those tears have been spared, if her knowledge had been answerable to her affection, or her faith to her fervour.

As our eye will ever be where our love is, she stoops, and looks down into that dear sepulchre. The angels appear in glorious apparel; their splendor shewed them to be no mortal creatures; not to mention that Peter and John had but just come out of the sepulchre, and both found and left it empty in her sight. Yet do we not find the good woman aught appalled with the unexpected glory. So deeply was her heart absorbed with the thoughts of her Saviour, that she seems insensible of every other object. The tears which she let drop into the sepulchre, sent up back to her the voice of the angels; Woman, why weepest thou?

The sudden wonder has not dried her eye, nor charmed her tongue. She freely confesses the cause of her grief to be the missing of her Saviour, and simply complains, They have taken away my Lord, and I know not where they have laid him. Alas, good Mary, of whom dost thou complain? Who can have removed thy Lord but himself? Neither is he now laid any more; he stands by thee, whose removal thou now lamentest.Thus many a tender soul afflicts itself with the want of that Saviour, who is near, yea, present to bless.

Turn back thine eye, O mourning soul, and see Jesus standing by thee, though thou knowest not that it is he. His habit was one that he had then assumed.And thus sometimes it pleases our Saviour to appear to his disciples in some sense unlike himself. Sometimes he offers himself to us in the shape of a poor man, and sometimes of a distressed captive. (See Mat 25:34; Mat 25:46.) Happy he or she who can discern the Saviour in all his forms! Mary now took him for the gardener. O blessed Lord! be thou to me such as thou appearedst to this holy woman: break up the fallows of my nature; implant in me thy grace; prune me with meet corrections; bedew me with the former and latter rain of thy counsels;do what thou wilt with me, so thou but make me fruitful!

Joseph could no longer contain himself in the house of Pharaoh from the notice of his brethren; and thus thy compassion, O Saviour, causes thee to break forth into clear discovery: the very sound of his name bringeth Mary to herself. Thou spakest to her before, but in the tone of a stranger: now it is the compellation of a friend. O speak to every reader’s heart in the same affectionate and powerful manner!
No sooner had Mary heard this familiar sound, than she turned herself, and saith unto him, Rabboni! which is to say, Master. Before, her face was toward the angels; the call of her Saviour instantly averts all inferior regards; nor do we rightly apprehend the Son of God, if any creature in heaven or earth can withhold our eyes or estrange our hearts from him. Let Mary be our example: the moment she hears his voice, her whole attention is riveted on her Lord. She salutes him with a Rabboni, in acknowledgment of his authority over her; she falls down before him, in a desire humbly to embrace those sacred feet, which she now rejoices to behold, past the use of odours and unguents.

Jesus however is pleased to wave the acceptance of her zealous intentions, (touch me not, &c.) possibly by way of gentle reproof, for a joy which perhaps betrayed worldly exultation. Even our well-meant zeal in seeking and enjoying the Saviour, may be faulty. May we, blessed Lord, be taught with Mary, from thy remonstrance, if we have known thee heretofore after the flesh, yet henceforth to know thee so no more. Should we so fasten our thoughts on the corporeal or terrestrial circumstances attending thee, as not to look higher, even to the spiritual part of thine atchievements,the power and the issues of the resurrection;what could it profit our immortal souls?

But to whom then dost thou send her?Go, and tell my brethren. Blessed Jesus, who are those? Were not they thy followers,rather, were not they thy forsakers?Yet still thou stylest them thy brethren. O admirable humility! infinite mercy! abundant grace! How dost thou raise their titles with thyself? At first they were thy servants; then disciples: a little before thy death thou vouchsafedst to call them thy friends; now, after thy resurrection, thou dignifiest them with the endearing appellation of brethren. O why do we stand so proudly upon the terms of our poor distinctions and inequality, when the incarnate Son of the most high God stoops so low as to call us his brethren;his Father our Father; and his God our God!

With what joy must Mary have received this errand! With what joy must the disciples have welcomed both it and the bearer! Here were good tidings indeed from a far country, even as far as the utmost regions of the shadow of death.

While their thoughts and conversation are employed on so grateful a subject; the Saviour makes his miraculous and sudden appearance among them, bids their senses be witnesses of his revival, and of their happiness, stands in the midst of them, and saith, Peace be unto you. Instantly all the mists of doubting are dispelled; the sun breaks forth clear. They were glad when they saw the Lord. His approved Deity gave them confidence; his gracious presence inspired their hearts with joy.

But where wert thou, O Thomas, when the rest of this sacred family were met together? Alas! we cannot but be losers by our absence from holy assemblies; for God standeth in the congregation of his saints. Now, for this time, thou missest that divine breath, which so powerfully inspired the rest; and fallest into that weak and rash distrust, which thy presence there would probably have prevented. Suspicious man, who is the worse for thy scepticism? Whose the loss, if thou wilt not believe? Is there no certainty but in thine own senses? Is any thing beyond the sphere of divine Omnipotence? Go then, O simple and unwise, and please thyself in thy bold incredulity, while thy fellows are happy in believing.

For a whole week Thomas rests in his infidelity. Notwithstanding the conduct and the testimony of others; notwithstanding the report of the two travellers to Emmaus, whose hearts burning within them, had set their tongues on fire to relate the happy occurrence of their walk;still he struggles with his own distrust; still he combats that truth, whereof he can hardly deny himself to be unanswerably convinced.

O condescending Lord, how shall we enough admire thy tenderness and forbearance! Justly mightest thou have left this man to his own pertinacious heart; and of whom could he have complained, had he perished in his unbelief? But thou art infinite in compassion, and willest not the death of a sinner. This straggler shall be indulged with the desired evidences of thy resurrection; he shall once more see thee to his shame, and to his joy; and he will hear thy voice, and taste thy love.
Behold, the mercy no less than the power of the Son of God hath melted the stony heart of this unbelieving disciple: Then Thomas answered and said unto him, My Lord, and my God. I do not read that, when it came to the issue, Thomas fulfilled his resolution, and employed his hands in trial of the fact. His eyes are perhaps now a sufficient assurance; the sense of his Master’s Omniscience supersedes all further hesitation.

It was well for us, Thomas, that thou didst thus disbelieve; else the world had not received this striking evidence of that resurrection whereon all our salvation depends. Blessed be thou, O God, whose great prerogative it is to bring good out of evil, and to make a glorious advantage of every incident, for the promotion of the salvation of thy faithful people, the confirmation of thy church, and the glory of thy name! Amen.

REFLECTIONS.1st, The disciples being appointed to meet their Lord in Galilee, returned thither, and, till the time came, employed themselves in their former occupations. Christ’s servants must not be idlers.

1. Christ appears to them at the sea of Tiberias, where Simon Peter, Thomas, Nathanael, the sons of Zebedee, and two other disciples, were fishing. They were unsuccessful all night, and toiled in vain: in the morning Jesus stood on the shore, and at the distance they were off, the disciples knew him not. Note; (1.) God’s ministers sometimes labour long, and see little fruit; but they must not be weary, nor faint in their minds: patient perseverance shall at last be crowned with success. (2.) They who are diligent in their honest calling, are in Christ’s way, and may expect his blessing.

2. Christ addresses them in his familiar manner, Children, have ye any meat? They answered him, No. He said unto them, Cast the net on the right side of the ship, and ye shall find. Rather than return empty, they resolved to make the trial, and, to their astonishment, found the net so full, that they were not able to draw it up into the boat for the multitude of fishes. Note; (1.) Christ takes cognizance of his disciples’ wants; he will see that they have meat to eat. (2.) They who go to minister under a divine call, shall find at last that their labour is not in vain in the Lord.

3. John hereupon suggests, that this must needs be the Lord. Peter instantly caught the hint, and, fired with zeal and love, girt up his coat, and plunged into the sea, impatient to be at his dear Master’s feet; while the other disciples, who were but a little way from shore, about a hundred yards, hasted to land, dragging the net with them. Simon joined them, and assisted them in their labour; and, to their astonishment, they counted one hundred and fifty-three large fishes, and yet the net remained unbroken, which still increased the miracle. Note; Different disciples excel in different gifts and graces: some are more quick to discern, others more intrepid to execute; some move slowly, but steadily; others blaze with zeal, though not equally uniform; and each especially serviceable in his place.

4. Their Master, who had given them this miraculous draught of fishes, had provided also for their refreshment on shore. They found a fire, and fish laid thereon, and bread, to which he bids them add some of those they had caught, and then kindly and familiarly, as formerly, invites them to come and refresh themselves; while they, in sacred awe at his presence and miracle, kept at a respectful distance, nor durst ask him, Who art thou? which would have implied unbelief, when indeed they were fully satisfied that it was the Lord. Note; (1.) They who act under the command of Jesus, and go forth in his name, shall not want a provision: Verily they shall be fed. (2.) In the ordinances a rich repast is provided for believers, and the Master in them will break the bread of life to our souls. (3.) The gospel word is, COME; Christ’s arms are open to believers; they will be welcome to all the rich provision of his grace.

5. Christ, as the master of the feast, distributes the bread and fish to them, and did eat and drink with them, to shew himself truly alive, and to confirm them in the certainty of his resurrection. (Act 10:41.) And still he is the same gracious Lord: they who hunger and thirst after righteousness, shall be filled, and all the wants of their souls relieved by the abundance of his grace.

6. The evangelist remarks, that this was the third public appearance of Jesus to any considerable number of his disciples together, whose faith would hereby be more confirmed: or this was the third time he appeared to them: the first day of his resurrection he appeared five several times, one the week after, and now again for the third time; and every repeated visit brought new tokens of his love.
2nd, When dinner was ended, Christ addressed himself to Peter. He knew that Peter’s conscious heart upbraided him bitterly for his past conduct; and now, to silence his fears, while he tacitly reproves his unfaithfulness, he confirms him in his office, as fully restored to his favour and love.
We have,
1. The question thrice put to Peter, Lovest thou me? and the first time Christ adds, more than these? more than he loved his dearest relatives or friends who were present; or more than the ship, and nets, and fish, and all comforts and gain; or more than these love me; because he had once so boldly and forwardly intimated his superior attachment to him, that though all men should be offended, yet will not I; and then it implied a tacit rebuke for this vain-glorious boast? But now that he was restored to favour again, this new obligation conferred upon him required an especial return of love. Note; (1.) When we do amiss, we must not be displeased to have our sincerity questioned. (2.) True love to Christ will make us count every thing trivial in comparison with him.

2. Three times Peter makes the same reply: Thou knowest that I love thee: he will not pretend any more to a superiority over his brethren, though conscious of the sincerity of his love. The third time, grieved at the repeated question, which seemed to intimate a suspicion of his sincerity, and reminded him of his threefold denial, he adds, Lord, thou knowest all things; thou knowest that I love thee; and for this he can appeal to him as the Searcher of hearts. Note; They who are sincere in their attachment to Christ, can appeal for their simplicity to the Searcher of their hearts.

3. Thrice Jesus bids him prove the sincerity of his love by his diligence and labour in the ministry. Feed my lambs; feed my sheep. Since his iniquity is pardoned, his commission is renewed, and with more abundant diligence he is called upon to discharge his awful trust. He must feed the lambs, the young disciples, and those who are most weak and feeble; considering their weakness, and having compassion on their infirmities, as remembering his own. He must feed the sheep, the strong of the flock, willing to expose himself to any danger for their sake, and faithfully ministering to them the rich food of the gospel word for their nourishment and growth in grace.

4. Christ foretels the sufferings which awaited St. Peter in the discharge of his ministry. He must seal the truth that he preached, by enduring martyrdom. Verily, verily I say unto thee, When thou wast young, thou girdedst thyself, full of vigour, and walkedst whither thou wouldest: but when thou shalt be old, after a long life of labour, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not, even to prison and the cross; and this he spake, signifying by what death he should glorify God; and the concurring testimony of antiquity reports, that he suffered crucifixion. Note; (1.) Nature starts from death, as reluctant to go; but grace can enable us to meet it calmly in its most tremendous forms. (2.) Every saint of God desires to die, as he lives, to God’s glory; patiently resigned to his will; commending with his dying breath the good ways of the Lord; and rejoicing in hope of the glory ready to be revealed in him.

5. He gives Peter a significant sign of what he required of him. Rising from table, he saith unto him, Follow me; copy my example; follow my instructions; and if he was called to the cross, he must remember, it would be no more than his Master for his sake had endured before. Whatever we suffer, we should never forget how much more our Master endured; and that this is the way to come to be with him in his glory. We must bear the cross before we wear the crown.

3rdly, Peter rising up to follow his Master, on looking back, beheld John the beloved disciple just behind him. Hereupon,
1. He begs Jesus to say, what should be John’s lot and labour. Either he was curious to know, or tenderly concerned lest the same sufferings awaited his dear fellow-labourer. True Christian love will make us feel for our brethren as for ourselves.
2. Christ checks his curiosity, while he answers his question. If I will that he tarry till I come, in some peculiar glorious display of his power, such as the destruction of the Jewish nation would be, what is that to thee? Follow thou me. Note; It is the will of Jesus, that we should follow steadily the path of duty, without curiously desiring to pry into futurity, content to leave all our concerns in his hands.

3. From a mistake of Christ’s meaning, a report spread among the brethren, as if that disciple should not die; whereas Christ said no such thing, but, If I will that he tarry till I come, what is that to thee? meaning that he should live to see the destruction of the Jewish state and polity. Whence we may observe the uncertainty of all human traditions, and the great danger of submitting implicitly to human expositions of scripture, however supported by numbers, authority, or antiquity. We have the book of God before us; we have the Spirit of God promised to each of us; let us therefore, after all that others say, read, hear, and judge for ourselves.

4. The evangelist, now drawing to a conclusion, solemnly attests the truth of all that he had recorded, being an eye and ear witness of what he writes; and as he was himself absolutely certain of what he said, so were all his brethren; and the truths of the gospel are attended with such evidence as must convince every impartial inquirer. They who reject the scripture testimony, wilfully shut their eyes against the light, and, whatever they may pretend, have no cloak for their obstinate infidelity.
5. He closes with a declaration, that innumerable other miracles were performed by Jesus, besides those he had recorded; which, if they were all related with the circumstances severally attending them, not all the scribes in the world could have written them, nor the most retentive memory have contained them. Nor would the unbelieving world, who reject the present evidence, have received the truth, though innumerable volumes of Christ’s had been written for their conviction. Hereto the evangelist sets his Amen! What he wrote was infallibly certain: let us add our Amen to his; perfectly satisfied in his testimony; by faith embracing the glorious truths which he records; and fervently praying for the accomplishment of all the inestimable blessings that are promised. Amen! Amen!

See AElian, Bishop Burnet, Bengelius, Blackwall, Beausobre, Bell, Brown, Bos, Beza, Calmet, Conybeare, Bishop Chandler, Dr. Chandler, Chapman, Chrysologus, Clarke, Chemnitz, Doddridge, Dodd, Elsner, Eusebius, Sir Rich. Ellis, Erasmus, Fleming, Foster, Bishop Fleetwood, Faber, Grotius, Guyse, Gerard, Hammond, Hensius, Heylin, Henry, Hottinger, Jortin, Josephus, Jackson, Jerome, Kennicott, Knatchbull, Le Clerc, Locke, Lightfoot, L’Enfant, Lardner, Leland, Lowman, Ludovicus, Lamy, Merrick, Mede, Maldonat, Macknight, Maundrell, Mills, Maimonides, Mintert, Bishop Newton, Philo, Bishop Pocock, Phavorinus, Pearson, Plotinus, Bishop Pearce, Piscator, Quesnelle, Reland, Rutherford, Ridley, Rotherham, Scott, Selden, Saurin, Simon, Stockius, Sandy, Bishop Smallbrooke, Bishop Sherlock, Sykes, Stillingfleet, Dr. A. Taylor, Archbishop Tillotson, Tremellius, Theophylact, Vitringa, Waterland, Watts, Wetstein, Whitby, Ward, Wells, Wolfius, Bishop Warburton, Worthington, and Wall, Zeger.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 21:25 . Apocryphal conclusion to the entire Gospel (see the critical notes) after the Johannean appendix, Joh 21:1-24 , had been added. ] , which Lachmann, Tischendorf, after B. C.* X. . Or. read, would give the relative definition simply as to matter (quae fecit); but gives it quantitatively (quotquot fecit), as, frequently also in the classics, follows after (Hom. Il. xxii. 380; Xen. Hell. iii. 4. 3). The (without , Joh 20:31 ) designates the working of Jesus in its entire universality, but as that which took place on earth, not also the Logos activity from the beginning of the world, as, in spite of the name , comp. Joh 20:30 , Hoelemann, p. 79 ff., assumes, who sees in Joh 21:25 the completion of the symmetry of the gospel in keeping with the prologue. The pre-human activity of the Logos might be an object of speculation, as Joh 1:1 ff., but not the contents of the histories, which were still to be written , not the task of a gospel. Hence the composer of Joh 21:25 , moreover, has throughout indicated nothing which points back further than to the activity of the Incarnate One, [1] and not even has he written , or , or , but . ] quippe quae, utpote quae. The relative is like wise qualitative (Khner, II. 781, 4, 5, and ad Xen. Mem. ii. 1. 30), namely, in respect of the great multitude; hence not the simple . ] one by one, point by point. See Bernhardy, p. 240; Ast, Lex. Plat. I. p 639 f. . .] ne ipsum quidem mundum, much less a space in it. ] Placed in John’s mouth by the composer of the concluding verse. ] to contain (comp. Joh 2:6 ; Mar 2:2 ). The infin. aor. after without , a pure Greek idiom (Lobeck, ad Phryn. p. 751 ff.), expresses what is believed with certainty and decision. See Bernhardy, p. 383, and on the distinction of the infin. pres. (Pflugk, ad Eur. Hec. 283) and future, Khner, II. p. 80 f. ] the books, which, if the supposed case occurs, shall be written. The w orld is too small, then thinks the writer, to include these books within it, not, as Luthardt suggests, to embrace the fulness of such testimonies, to which he inaptly adds, since in truth it is books that are spoken of: “for only an absolutely external circumference is in keeping with the absolute contents of the Person and of the life of Christ.” Hengstenberg also applies the expression of external dimension to the “internal overflowing greatness;” comp. Godet; the object of the history is greater than the world, etc.; Ebrard’s remark is singular: there would be no room in literature for the books. In a manner opposed to the context, Jerome, Augustine, Ruperti (who says: the world is “et ad quaerendum fastidiosus est ad intelligendum obtusus”), Calovius, Bengel, and several others have explained it of the capacitas non loci, sed intellectus (comp. on Mat 19:11 ).

Not only is the inharmonious and unspiritual exaggeration in Joh 21:25 un-Johannean (unsuccessfully defended by Weitzel, loc. cit. p. 632 ff., and softened down by Ewald, with a reference also to Coh xii. 12), it is also apocryphal in character (comp. similar hyperboles in Fabricius, ad Cod. Apocr. I. p. 321 f., and Wetstein in loc.), but also the periodic mode of expression, which does not agree with the Johannean simplicity, as well as the first person ( ), in which John in the Gospel never speaks; moreover, nowhere else does he use , which, however, is found in Paul also only once (Phi 1:17 ). The variations are (see the critical not es) of no importance for a critical judgment.

[1] For that should point back to Joh 1:3 , and to Joh 1:10 , is without any internal justification, and could be discovered by no reader.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

Blessed Lord Jesus! what praise, what thanks, what love, doth thy Church owe thee, dearest Lord, for the many repeated manifestations which thou didst so kindly shew to thy poor despised disciples, after thy resurrection from the dead. Miracles upon miracles: and grace for grace. Oh! let it teach my poor soul, and the souls of all thy redeemed, from such striking testimonies as are here recorded, how very nigh Jesus is to his people, when they are unconscious of it. Yea, Lord! how much thou art watching over all their concerns, and providing, both for their bodily and spiritual sustenance, when they can provide for neither. Oh! for the grace shewn Peter, to comfort all the exercised members of Christ’s mystical body. Oh! for faith, and love, to be able to appeal, as Peter did to Jesus, saying, Lord thou knowest all things: thou knowest that I love thee!

Praised be the Father, Son, and Spirit, for all the revelations which Jehovah hath graciously made to the Church of God’s dear Son. Lord! grant that all thy redeemed under the Holy Ghost’s teaching, may, with the disciple, which hath testified of these things, and wrote these things, be able to add, from their own assurance, and say, as the Church then did; we know that his testimony is true.

Farewell! for the present, thou beloved Apostle John! We hope to meet thy further records of thy dear Lord, and our dear Lord, when we come to those precious writings of thine, under the inspiration of God the Holy Ghost, which are in the same sacred volume. But here we thank thee, for thy labors in this Gospel, and for all the precious relations thou hast given, of Christ our Lord. And blessed, forever blessed be He, that called thee to this service, in his Church. Shortly the whole Church of God will be called to see Him, in whose bosom the beloved Apostle lay, who wrote these things of his divine Lord. And then, all the redeemed with John will surround the throne, and sound their united praises, in one full hymn of thanksgiving, to God and the Lamb, forevermore. Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

Ver. 25. I suppose that even the world itself, &c. ] Nec Christus, nec caelum patitur hyperbolen, saith one. In speaking of Christ or his kingdom, a man can hardly hyperbolize. Much had St John said of our Saviour, yet nothing to what he might have said. All that ever he did was divine, and deserved to be chronicled. That commendation that Velleius Paterculus falsely gives to Scipio, that Nihil in vita nisi laudandum aut fecit, aut dixit, aut sensit, He never in all his life did, spoke, or thought anything but what was praise worthy, is true only of Christ. That which the Ecclesiastical History relates of Bennus, that he was never seen or heard by any to swear, lie, or be rashly angry, to speak or do anything that beseemed not God’s servant, is a praise proper to Christ, even as he was man. (Sozom. vi. 28.) But, consider him as God, and then that of Gratian the emperor is true, in his Epistle to St Ambrose, Loquimur de Deo, non quantum debemus, sed quantum possumus: We speak of God, not so much as we ought, but so much as we can. Nemo sapientiam Dei immensam in omnem eternitatem exhauriet. No one will be able to exhaust the infinite wisdomm of God in all eternity. He is indeed like the pool Polycritus writes of, which in compass, at the first, scarcely seemed to exceed the breadth of a shield; but if any went in it to wash, it extended itself more and more. Tantum recedit, quantum capitur, saith Nazianzen. When therefore the apostle saith, “That the world itself could not contain the books that should be written,” Hoc non vult, saith Augustine, de mole librorum, nec de locali capacitate, sed quod Spiritus Sanctus nostri habuerit rationem, et ea selegerit conscribenda, quae in hac infirmitate credentes capere possint.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

25. ] The purpose of this verse seems to be to assert and vindicate the fragmentary character of the Gospel, considered merely as a historical narrative: for that the doings of the Lord were so many, His life so rich in matter of record, that, in a popular hyperbole, we can hardly imagine the world containing them all, if singly written down; thus setting forth the superfluity and cumbrousness of any thing like a perfect detail, in the strongest terms, and in terms which certainly looked as if fault had been found with this Gospel for want of completeness, by some objectors.

The reader will have perceived on the foregoing comment on the chapter a manifest leaning to the belief that it was written by John himself. Of this I am fully convinced . In every part of it, his hand is plain and unmistakeable: in every part of it, his character and spirit is manifested in a way which none but the most biassed can fail to recognize. I believe it to have been added some years probably after the completion of the Gospel; partly perhaps to record the important miracle of the second draught of fishes, so full of spiritual instruction, and the interesting account of the sayings of the Lord to Peter; but principally to meet the error which was becoming prevalent concerning himself. In order to do this, he gives a complete account, with all minute details, even to the number of the fish caught, of the circumstances preceding the conversation, and the very words of the Lord Himself; not pretending to put a meaning on those words, but merely asserting that they announced no such thing as that he should not die. Surely nothing can be more natural than this. External evidence completely tallies with this view. The chapter is contained in all the principal MSS.: and there is no greater variety of reading than usual. In these respects it differs remarkably from Joh 7:53 to Joh 8:11 , and indeed from even Mar 16:9-20 . Internal evidence of style and diction is nearly balanced. It certainly contains several words and constructions not met with elsewhere in John; but, on the other hand, the whole cast of it is his; the copul are his; the train of thought, and manner of narration. And all allowance should be made for the double alteration of style of writing which would be likely to be brought about, by lapse of time, and by the very nature of an appendix, a fragment, not forming part of a whole written continuously, but standing by itself. The last two verses, from their contents, we might expect to have more of the epistolary form; and accordingly we find them singularly in style resembling the Epistles of John.

On the whole, I am persuaded that in this chapter we have a fragment, both authentic and genuine , added, for reasons apparent on the face of it, by the Apostle himself , bearing evidence of his hand, but in a ‘second manner,’ a later style; probably (as I think is shewn, inter alia, in the simplicity of the in Joh 21:25 ) in the decline of life. I cannot, with Luthardt, regard the last two verses as an addition by the Ephesian Church. If, as he thinks, the favours this view, does not the as much disfavour it? Nor does the ingenious reasoning of Bp. Wordsworth at all convince me that this chapter originally formed a part of the Gospel, or that the view here advocated arises from a “non-apprehension of the connexion between the 20th and 21st chapters.” His priori reason, that had it been an appendix afterwards added, we should have had two distinct editions of the Gospel, whereas now all the MSS. contain it, is not reliable, in the uncertainty which rests on the origin of our present MSS., and also on the length or shortness of the interval during which it may have been wanting to the Gospel.

Fuente: Henry Alford’s Greek Testament

NASB (UPDATED) TEXT: Joh 21:25

25And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.

Joh 21:25 Joh 21:25 has been disputed for two reasons: (1) in several manuscripts Joh 7:53 to Joh 8:11 is inserted between Joh 21:24-25 (2) in the manuscript Sinaiticus () the scribe erased an ornamental Colophon and inserted Joh 21:25 later. This was observed by ultra-violet rays at the British Museum. This verse specifically informs us that the Gospel writers were selective in what they recorded. The hermeneutical question is always to ask, “Why did they record this in the way they did and not rush to combine the four Gospels?” (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

also many, &c. = many other things also. See Joh 20:30.

every one = one by one. Greek. kath’ (App-104) en.

I suppose = I think. Greek. oimai, contr. for oiomai, which occurs in Php 1:1, Php 1:16. Jam 1:7.

even . . . not. Greek. oude, compound of ou. App-105.

world. Greek. kosmos. App-129.

contain. Greek. choreo. Elsewhere in John: Joh 2:6; Joh 8:37 (hath no place). Compare Mat 19:12.

the books, &c. = the written books. Figure of speech Hyperbole. App-6. Amen. All the texts omit. In that case, only the double “verily” found in John. This chapter is a supplement, of the highest value, to the Gospel formally concluded in Joh 20:31.

The use of the first person singular in Joh 21:25, contrasted with the Evangelist’s modest self-effacement elsewhere, has led some to doubt the Johannine authorship of this chapter. But the evidence of the MSS. and Versions, and the attestation clause at Joh 21:24 is so closely allied to that in Joh 19:35 as to leave little room for doubt. Note further, the use of many characteristic words (see p. 1511), the expression noted in Joh 21:1, the double “verily” (Joh 21:18), and, above all, the eight signs with their wonderful structure and correspondence (see App-176).

Fuente: Companion Bible Notes, Appendices and Graphics

25.] The purpose of this verse seems to be to assert and vindicate the fragmentary character of the Gospel, considered merely as a historical narrative:-for that the doings of the Lord were so many,-His life so rich in matter of record,-that, in a popular hyperbole, we can hardly imagine the world containing them all, if singly written down; thus setting forth the superfluity and cumbrousness of any thing like a perfect detail, in the strongest terms,-and in terms which certainly looked as if fault had been found with this Gospel for want of completeness, by some objectors.

The reader will have perceived on the foregoing comment on the chapter a manifest leaning to the belief that it was written by John himself. Of this I am fully convinced. In every part of it, his hand is plain and unmistakeable: in every part of it, his character and spirit is manifested in a way which none but the most biassed can fail to recognize. I believe it to have been added some years probably after the completion of the Gospel; partly perhaps to record the important miracle of the second draught of fishes, so full of spiritual instruction, and the interesting account of the sayings of the Lord to Peter;-but principally to meet the error which was becoming prevalent concerning himself. In order to do this, he gives a complete account, with all minute details,-even to the number of the fish caught,-of the circumstances preceding the conversation,-and the very words of the Lord Himself; not pretending to put a meaning on those words, but merely asserting that they announced no such thing as that he should not die. Surely nothing can be more natural than this. External evidence completely tallies with this view. The chapter is contained in all the principal MSS.: and there is no greater variety of reading than usual. In these respects it differs remarkably from Joh 7:53 to Joh 8:11, and indeed from even Mar 16:9-20. Internal evidence of style and diction is nearly balanced. It certainly contains several words and constructions not met with elsewhere in John; but, on the other hand, the whole cast of it is his;-the copul are his;-the train of thought, and manner of narration. And all allowance should be made for the double alteration of style of writing which would be likely to be brought about, by lapse of time, and by the very nature of an appendix,-a fragment,-not forming part of a whole written continuously, but standing by itself. The last two verses, from their contents, we might expect to have more of the epistolary form; and accordingly we find them singularly in style resembling the Epistles of John.

On the whole, I am persuaded that in this chapter we have a fragment, both authentic and genuine, added, for reasons apparent on the face of it, by the Apostle himself, bearing evidence of his hand, but in a second manner,-a later style;-probably (as I think is shewn, inter alia, in the simplicity of the in Joh 21:25) in the decline of life. I cannot, with Luthardt, regard the last two verses as an addition by the Ephesian Church. If, as he thinks, the favours this view, does not the as much disfavour it? Nor does the ingenious reasoning of Bp. Wordsworth at all convince me that this chapter originally formed a part of the Gospel, or that the view here advocated arises from a non-apprehension of the connexion between the 20th and 21st chapters. His priori reason, that had it been an appendix afterwards added, we should have had two distinct editions of the Gospel, whereas now all the MSS. contain it, is not reliable, in the uncertainty which rests on the origin of our present MSS., and also on the length or shortness of the interval during which it may have been wanting to the Gospel.

Fuente: The Greek Testament

Joh 21:25. , there are) The Present. They were present to the mind of John; and there is no doubt but that he was wont to narrate many such things in his conversations.- , other things also) The interests of Christianity suffer no loss in consequence, because some things which the apostles wrote are not extant in the present day: for not even is this prejudicial to it, that many of those things which Jesus did and said have not even been recorded.- , every one, in detail, particularly) as concerns the facts and their several attendant circumstances.-, I think) By this word the amplification [the largeness of the statement as to the world not being able to contain the books] is softened down. The Singular number shows that John wrote this verse.- , the world) John had a most exalted (august and grand) opinion of the multitude of Christs miracles.-, contain [comprehend]) This is not to be taken of geometrical, but of moral capability of containing. Believers would be capable of comprehending: for them, however, enough has been written: ch. Joh 20:31. The world would only perplex itself further [if more had been written]: it is therefore its interest that is consulted by the very fact of the duly regulated brevity which has been adopted. Such books as this which John has written would of themselves be equal to many libraries: (but how much less would the world be capable to comprehend books as to the other things which Jesus did when He was exalted); and very many copies of the books would have existed: and the critics and commentators would have considered that much more trouble was given to them. Already at that time, the officiousness of many in multiplying transcripts, seems to have given John occasion to add this Epiphonema [An Exclamation subjoined after a narration. See Append]: as also the pious admiration of believers, expressed in the 24th verse: so as that he should say, Your admiration would be much I greater, if you knew not only these things which I have written, but also all the other things. I have not told you all.[410]

[410] Bengel, J. A. (1860). Vol. 2: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (A. R. Fausset, Trans.) (389-509). Edinburgh: T&T Clark.

Fuente: Gnomon of the New Testament

Joh 21:25

Joh 21:25

And there are also many other things which Jesus did,-The writer of this affirms that only a small portion of the works performed by Jesus are recorded. They are recorded that those who read them may believe in Christ Jesus the Lord. (Joh 20:30-31). The record made is sufficient to produce faith in all who read with the desire to do the will of God. More would be cumbersome.

A man then to believe must know and accept the things written concerning Christ in the scriptures; he must receive the seed into a good and understanding heart; he must hear and attend to the things written in the word of God. No example is found in the scriptures of a man believing, save as he heard the word of God, the testimonies given in it concerning Christ and his teaching and work. God gives us food by giving us the means of producing food. He gives the soil, the seed, the ability to plant and cultivate the seed so as to multiply it an hundredfold and to use this for food. He gives to man a heart to believe Jesus as the object of our faith, the testimony on which our faith in him must rest, and he gives the mental ability to understand and believe upon those testimonies, and then he requires us to use these means to produce faith. We have the power to use them or not as we like. The duty of the unbeliever is to faithfully and candidly study the word of God to see if these things be so with the desire of knowing and doing the truth. The testimonies are sufficient to convince every honest and true heart that Jesus is the Christ the Son of God.

the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.-In this strong expression, he clearly means that all the books in the world would not hold the record of the things said and done by Jesus. In the things revealed are the words of life eternal. [The ministry of Christ was so busy, his teaching so voluminous and his deeds of mercy so numerous that the verse states that it would be impossible to make a minute record, and in order to convey this idea forcibly an oriental hyperbole is employed. I take it that he does not mean this material world, but that the mind of man would not be able to understand and comprehend all that Jesus said and did were all these things recorded in books.]

Questions on John Chapter Twenty-One

E.M. Zerr

1.Where did Jesus next appear to the disciples?

2.What were they doing?

3.Name some of them who were there.

4.Who had proposed this action of theirs?

5.And who seconded it?

6.What was their success?

7.Who was near in the morning?

8.How about the recognition?

9.What did he ask them?

10.Repeat his instructions.

11.State the result.

12.Who now recognized Jesus?

13.At this what did Peter do?

14.How did the others come?

15.What did they bring?

16.Upon landing, what did they see?

17.What did Jesus call for?

18.How many had they caught?

19.What was remarkable about it?

20.Repeat Jesus’ invitation to them here.

21.On what were they silent?

22.Why was it so?

23.Who served the group?

24.How often has Jesus appeared since resurrection?

25.After dinner what did Jesus ask Peter?

26.How often did he ask?

27.Tell how Peter felt about it.

28.Explain why three times.

29.What was he told to do?

30.When was Peter strong?

31.State the prediction of Jesus.

32.What did this signify?

33.What did he now bid him do?

34.Tell whom Peter noticed.

35.What is said about this man and Jesus?

36.Where had he sat at supper?

37.Tell what he had asked.

38.Repeat Peter’s question now.

39.And the answer.

40.This started what report?

41.What was wrong about the report?

42.State the lesson Peter should have received.

43.Who is doing the writing of this book?

44.What did he know?

45.Did he record all the works of Jesus?

46.For what purpose were these written?

47.Which chapter and verse shows this?

48.Had all been written, then what?

49.What is meant by the world?

50.What is John’s endorsement of this book?

Fuente: Old and New Testaments Restoration Commentary

there: Joh 20:30, Joh 20:31, Job 26:14, Psa 40:5, Psa 71:15, Ecc 12:12, Mat 11:5, Act 10:38, Act 20:35, Heb 11:32

that even: This is a very strong eastern expression to represent the number of miracles which Jesus wrought. But however strong and strange it may appear to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. See Num 13:33, Deu 1:28, Dan 4:11, Ecc 1:15. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have “composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons.” Amo 7:10, Mat 19:24

Reciprocal: Act 1:3 – he showed Act 2:40 – with Act 10:41 – Not 1Co 14:16 – Amen Rev 22:20 – Amen

Fuente: The Treasury of Scripture Knowledge

5

Jesus lived and worked with his disciples and among men for more than three years. It would have made a volume or volumes of immense Size had all of His deeds been recorded. World means the people of the earth. Contain is from CHOREO, and as Thayer defines it, the meaning is, “To receive with the mind or understanding, to understand; to be ready to receive, keep in mind.” The entire Bible is very brief, and the Lord has placed before mankind enough only to make the necessary preparation for usefulness in this life, and happiness in the next.

Fuente: Combined Bible Commentary

Joh 21:25. And there are also many other things which Jesus did, the which, if they should be written one by one, I suppose that even the world itself will not contain the books that would be written. We have already expressed our belief that these are the words of no other than John himself. They seem to contain the Evangelists own explanation of that principle of selection which he has followed throughout his work. To have given a complete history of the facts of Christs life would have been impossible. He has chosen those only which bore upon his particular aim. It has been usual to describe this verse as a strong hyperbole. But is it not at once more reverent and more true to say that the language here used expresses the infinitude which the apostle beheld in the life of Jesus,the fathomless depths which he knew his Lords every work and every word to contain? And we may ask, as we read these words, What apostle or disciple of Jesus, known to us as belonging to the first age of the Christian Church, could have so spoken but that apostle whom Jesus loved? In no part of his work does he expressly name himself, not is this necessary. He is named by almost every line that he has written, by almost every touch of the pencil with which he has drawn his picture. Let us imitate his example; and, instead of closing with the thought of the servant, close rather with the thought of the Master whose eternal existence was taught us by the first, and whose infinite fulness is now taught us by the last words of this Gospel.

Fuente: A Popular Commentary on the New Testament

John being about to conclude the history of our Saviour’s life asserts, that there were many other miracles and special deeds done by Christ, both before and after his passion, which he had not recorded or set down; because, should all that Christ did and said be committed to writing, it would even fill the world, the volumes would be so many.

From hence we gather, 1. The wonderful activity, industry, and diligence, of the Lord Jesus Christ, that he was never idle, but that his whole life was spent in doing good; stances have been recorded, it would amount to an incredible bulk.

Learn, 2. That it is impossible to get all said, which might be said of Christ, and in his commendation: such is the transcendent excellency of his person, and the weakness of our apprehensions and judgments, that if all were written, which might be written concerning him, the world itself could not contain the books which should be written.

Learn lastly, that although many of Christ’s sermons, conferences, miracles, and actions, be not recorded; yet it doth not follow, nor can it be inferred from thence, that any necessary doctrine is omitted, or not sufficiently confirmed: there being so much written as it pleased God we should know, and was necessary for us to know, in order to our improvement in faith and holiness. If then, after all the revelation and discovery which God hath made of his Son Christ Jesus, and of the way that leads to eternal salvation by him, persons remain willingly ignorant of him, and of their duty to him, “where shall they appear, and how shall they escape?”

Now unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: To him be glory and domination for ever and ever. Rev 1:5-6 Amen.

Fuente: Expository Notes with Practical Observations on the New Testament

Joh 21:25. And there are also many other things which Jesus did Many which none of the evangelists have recorded; which, if they should be written every one Every fact, and all the circumstances thereof; I suppose This expression, which softens the hyperbole, (if this be one,) shows that John wrote this verse; the world itself could not contain the books that should be written The construction of this verse, in our present translation, is fully justified by adducing from the Old Testament expressions equally hyperbolical. Thus Exo 3:8, the land of Canaan is said to flow with milk and honey. Num 13:33, the spies, who returned from searching the land of Canaan, say they saw giants there of such a prodigious size, that they were, in their own sight, as grasshoppers. Jdg 7:12, the Midianites, &c., are said to lie along in the valley like grasshoppers, and their camels to be as the sand by the sea-shore for multitude. 1Ki 10:27, Solomon is said to make silver be in Jerusalem as stones. The reader may find more examples of such hyperboles, both in sacred and profane authors, in a note of Bishop Pearce on this text. Such expressions are not unusual in the magnificent luxuriance of the oriental style, though rarely occurring in the simple, artless narrations of the apostles. Thus understood, the clause simply means, that Jesus performed a prodigious number of miracles. The text may, nevertheless, be considered in a sense somewhat different. This evangelist frequently uses the word world in a general sense, to denote its inhabitants, as Joh 8:26, and in other places, (see Joh 15:18,) as signifying the carnal and unbelieving part of mankind. The Greek word , here translated contain, is not only used in that sense, but, when applied to the mind, denotes the reception and understanding of any thing, and is rendered to this purpose, Mat 19:11-12; and Phm 1:15. By adopting these observations the text may be understood to mean, I am persuaded the world itself would not receive the books that should be written; which is Doddridges translation. Whitby, Chandler, and many others, have supported this construction. According to it John informs us, that if all the miracles which Jesus performed were written, the world itself could not receive the books, could not believe them, because they would appear absolutely incredible. But to this interpretation it may be objected, that the phrase, , the world itself, cannot mean the men of the world, for which reason the first sense, it seems, is to be preferred.

I agree perfectly, says Dr. Campbell, with those interpreters who think that the hyperbole contained in this verse is much more tolerable than the torture to which some critics have put the words, in order to make them speak a different sense.

Perhaps, says the pious Dr. Doddridge, referring to what St. John here declares respecting the many other things done by Jesus, which have not been recorded, it may be a most delightful part of the entertainment of the heavenly world, to learn from our blessed Lord himself, or from those who conversed with him on earth, a multitude of such particulars of his life as will be well worthy our everlasting admiration. In the mean time, let us praise God for what is recorded, and let us study the sacred records which contain such authentic and exact accounts of those important facts, in which we are all so nearly concerned; records incomparably more valuable than the writings of our private estates, or the charters of our public liberties. Let us earnestly pray, that their great design may be answered in us; and make it our importunate request to Him, who is the giver of all grace, that through the operations of that Holy Spirit, (without the influence of which, even the Scripture itself, with all our advantages for understanding and improving it, will be but a sealed book, or a dead letter,) our faith may be nourished and confirmed by every portion of it which we read. And let us, above all, be concerned that our hearts may be so influenced by his word, and, as it were, delivered into the mould of it, that, believing in Christ, under all the characters he bears, we may have life through his name, and may at length receive the end of our faith in the complete salvation of our souls. Amen! So may it be to the author of this work, and to all that do or may peruse it!

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This final verse, along with the one preceding it, returns to the broad perspective with which this Gospel began in its prologue (Joh 1:1-18). The prologue presents the Word humbling Himself and entering the world in incarnation. This verse presents the world as not able to contain all the revelation that the Word made. John’s final word was that what he wrote, and what everyone else could write, would be only a small part of what could be written to bring honor to Jesus Christ.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)