John 20:31

20:31 that you may continue to believe: The present tense (found in some manuscripts) indicates that John wrote to encourage believers. Other manuscripts read that you may [come to] believe, suggesting that John wrote to stimulate new faith (cp. 1:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 20:31. Ἵνα, that) The scope of the Gospel. These signs, which have been written, when we join to them those also which Matthew, Mark, and Luke, have written, demonstrate, indeed abundantly, the glory of Christ. Look at the synopsis of the miracles which exhibit the omniscience and omnipotence of Jesus Christ in the Harmony of the Gospels, p. 381, 383 (ed. ii., p. 605, 609). [I propose to give here, as I have done heretofore, the following twofold synopsis, for the sake of some readers. I reserve the proofs of His omniscience to ch. Joh 21:17. He gave proofs of His omnipotence when He converted the water into wine, Joh 2:6, etc.: Purified the temple, ch. Joh 2:13, etc.; Mar 11:15, etc.: Removed fever, ch. Joh 4:47, with which comp Joh 4:52; Mat 8:14-15: Cleansed the leper (Mat 8:2-3), nay, even ten lepers at the same time, Luk 17:12, etc.: Healed those sick of the palsy, Mat 8:5, etc., Mat 9:2, etc.: Restrained and cast out demons, Mar 1:23-24; Mat 8:28-29; Mat 9:32-33; Mat 12:22; Mat 15:22, etc.; Mar 9:17, etc.; Luk 11:14: Applied His healing power to diseases of years’ continuance, Joh 12:18; Joh 12:38; Mat 9:20, etc.; Luk 13:11, etc.; Joh 5:5, etc.: Bestowed sight on the blind (Mat 9:27-28; Mar 8:22-23; Mat 20:30-31), nay, even on one born blind (Joh 9:1, etc.): Restored the withered hand, Mat 12:10-11: Commanded the wind and sea (Mat 8:26; Mar 6:51), also the fishes, Luk 5:4-5; Mat 17:27; Joh 21:6: Fed abundantly at one time five, at another time four, thousand with a few loaves, Mat 14:18-21; Mat 15:34-38: Raised the dead, Mat 9:18, etc.; Luk 7:11, etc.: Joh 11:1, etc.: Gave to the disciples also power to perform miracles, Mat 10:1; Mat 14:28-29; Luk 10:9; Luk 10:17; Luk 10:19; Mar 16:20. To these are to be added, the cursing of the fig-tree, Mat 21:18: The efficacy of His word, I am He—let these go their way (His enemies fell to the ground, Joh 20:6), Joh 18:4, etc.: The healing of Malchus, Luk 22:51: The miraculous feast, Joh 21:9. Very often crowds of sick persons were healed, Mat 4:23; Luk 5:17; Mat 9:35; Mat 12:15; Mar 6:5: Mat 14:11; Mar 6:54, etc.; Mat 15:30; Mat 19:2; Mat 21:14: demoniacs especially, Mat 4:24-25; Mat 8:16; Mar 1:39, Luk 7:21; Luk 8:2. In general, even at once, immediately after the commencement of His ministry, many miracles are recorded, Joh 2:23. In the person of the Saviour Himself altogether, remarkable ones occur: His fasting, Mat 4:2: His going forth out of the hands of His enemies, Luk 4:29-30; Joh 8:59: His walking on the sea, Mat 14:25: His transfiguration on the mountain. Mat 17:1, etc.: His death, resurrection, appearances, ascension, Matthew 27; Mark 15; Luke 23; John 19, with the following chapters. Therefore Jesus is the Christ, the Son of God.—Harm., l. c.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

But these are written--as sufficient specimens.

the Christ, the Son of God--the one His official, the other His personal, title.

believing . . . may have life--(See on Joh 6:51-54).

Next: John Chapter 21

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. That ye might believe] What is here recorded is to give a full proof of the Divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead; and that through him every believer might have eternal life.

Life] Several MSS., versions, and fathers read eternal life, and this is undoubtedly the meaning of the word, whether the various reading be admitted or not.

GROTIUS has conjectured that the Gospel, as written by St. John, ended with this chapter, and that the following chapter was added by the Church of Ephesus. This conjecture is supported by nothing in antiquity. It is possible that these two last verses might have formerly been at the conclusion of the last chapter, as they bear a very great similarity to those that are found there; and it is likely that their true place is between the 24th and 25th verses of the succeeding chapter; Joh 21:24-25; with the latter of which they in every respect correspond, and with it form a proper conclusion to the book. Except this correspondence, there is no authority for changing their present position.

After reading the Gospel of John, his first Epistle should be next taken up: it is written exactly in the same spirit, and keeps the same object steadily in view. As John's Gospel may be considered a supplement to the other evangelists, so his first Epistle may be considered a supplement and continuation to his own Gospel. In some MSS. the epistles follow this Gospel, not merely because the transcribers wished to have all the works of the same writer together, but because there was such an evident connection between them. The first Epistle is to the Gospel as a pointed and forcible application is to an interesting and impressive sermon.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

31. But these are written, that you may believe. By these words he means, that he committed to writing what ought to satisfy us, because it is abundantly sufficient for confirming our faith; for he intended to reply to the vain curiosity of men, which is insatiable, and allows itself excessive indulgence. Besides, John was well aware of what the other Evangelists had written; and, as nothing was farther from his intention than to set aside their writings, he unquestionably does not separate their narrative from his own.

It may be thought strange, however, that faith is founded on miracles, while it ought to rest exclusively on the promises and word of God. I reply, no other use is here assigned to miracles than to be the aids and supports of faith; for they serve to prepare the minds of men, that they may cherish greater reverence for the word of God, and we know how cold and sluggish our attention is, if we be not excited by something else. Besides, it adds no small authority to the doctrine already received, when, for the purpose of supporting it, he stretches out his mighty hand from heaven; as Mark says that the Apostles taught,

the Lord working with them, and confirming the word by accompanying signs, (Mark 16:20.)

Although, therefore, strictly speaking, faith rests on the word of God, and looks to the word as its only end, still the addition of miracles is not superfluous, provided that they be also viewed as relating to the word, and direct faith towards it. Why miracles are called signs we have already explained. It is because, by means of them, the Lord arouses men to contemplate his power, when he exhibits any thing strange and unusual.

That Jesus is the Christ. He means the Christ, such as he had been promised in the Law and the Prophets, as the Mediator between God and men, the Father’s highest Ambassador the only Restorer of the world, and the Author of perfect happiness. For John did not seize upon an empty and unmeaning title to adorn the Son of God, but included, under the name Christ, all the offices which the Prophets ascribe to him. We ought, therefore, to contemplate him such as he is there described. This shows more fully what was said a little ago, that faith does not confine its view to miracles, but carries us direct to the word; for it is as if John had said, that what the Prophets formerly taught by the word has been proved by miracles. And, indeed, we see that the Evangelists themselves do not occupy their whole attention in relating miracles, but dwell more largely on doe-trine, because miracles by themselves would produce nothing but a confused admiration. The meaning of the words therefore is, that these things have been written, that we may believe, so far as faith can be aided by signs.

The Son of God. The Evangelist adds this, because not one of the ordinary rank of men could have been found, who was competent to perform so great undertakings; that is, to reconcile the Father to us, to atone for the sins of the world, to abolish death, to destroy the kingdom of Satan, to bring to us true righteousness and salvation. Besides, as the name, Son of God, belongs only to Christ, it follows that he is a Son, not by adoption, but by nature; and, therefore, under this name is comprehended the eternal Divinity of Christ. And, indeed, he who, after having received those striking proofs, which are to be found in the Gospel, does not perceive Christ to be God, does not deserve to look even at the sun and the earth, for he is blind amidst the brightness of noonday.

That believing, you may have life. This effect of faith was also added, to restrain the foolish longings of men, that they may not desire to know more than what is sufficient for obtaining life. For what obstinacy was it, not to be satisfied with eternal salvation, and to wish to go beyond the limits of the heavenly kingdom? Here John repeats the most important point of his doctrine, that we obtain eternal life by faith, because, while we are out of Christ, we are dead, and we are restored to life by his grace alone. On this subject we have spoken largely enough in our exposition of the Third and Fifth Chapters of this Gospel.

Through his name. As to his saying, through the name of Christ, rather than through Christ, the reason of this form of expression has been assigned by us in our exposition of the twelfth verse of the First Chapter of this Gospel. The reader may consult that passage, if he think proper, that I may not be troubled with repeating the same things frequently.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(31) But these are written, that ye might believe that Jesus is the Christ, the Son of God.—We have here the writer’s own statement of his object in writing his narrative, and also the explanation of what seems an abrupt end. His object is that those for whom he writes may become believers, and read in these signs the spiritual truths which lay behind them. He has traced step by step the developments of faith in the Apostles themselves, and this has reached its highest stage in the confession of Thomas. He has recorded the blessedness of those who shall believe without sight, uttered in his Master’s words. In the confession of Thomas, and in the comment of our Lord, the object of the author finds its full expression, and with their words the Gospel finds its fitting close. “Become not faithless, but believing;” “My Lord and my God;” “Blessed are they that have not seen, and yet have believed”—these are the words the author heard and records. “But these are written, that ye may believe that Jesus is the Christ, the Son of God.” This is the object he had in recording them. On the special meaning of these words as connected with the Gnostic heresies of the time, comp. Introduction, p. 378.

And that believing ye might have life through his name.—Better, . . . in His name. Thus the last words bring us back again to the first. (Comp. Notes on Joh_1:4; Joh_1:12.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. but these are written] On the one hand there were many unrecorded; but on the other hand some have been recorded. Note in the Greek the men and the de and comp. Joh_19:23; Joh_19:25. It was not S. John’s purpose to write a complete ‘Life of Christ;’ it was not his purpose to write a ‘Life’ at all. Rather he would narrate just those facts respecting Jesus which would produce a saving faith in Him as the Messiah and the Son of God. S. John’s work is ‘a Gospel and not a biography.’

that ye might believe] That ye may believe.

that Jesus is the Christ, &c.] That those who read this record may be convinced of two things,—identical in the Divine counsels, identical in fact, but separate in the thoughts of men,—(1) that Jesus, the well-known Teacher and true man, is the Christ, the long looked for Messiah and Deliverer of Israel, the fulfiller of type and prophecy; (2) that He is also the Son of God, the Divine Word and true God. Were He not the latter He could not be the former, although men have failed to see this. Some had been looking for a mere Prophet and Wonder-worker,—a second Moses or a second Elijah; others had been looking for an earthly King and Conqueror,—a second David or a second Solomon. These views were all far short of the truth, and too often obscured and hindered the truth. Jesus, the Lord’s Anointed, must be and is not only very man but very God. Comp. 1Jn_4:14-15.

ye might have life] Ye may have life. The truth is worth having for its own sake: but in this case to possess the truth is to possess eternal life. Comp. 1Jn_5:13. Note once more that eternal life is not a prize to be won hereafter; in believing these great truths we have eternal life already (see on Joh_5:24).

through his name] Rather, in His name (see on Joh_1:12). Thus the conclusion of the Gospel is an echo of the beginning (Joh_1:4; Joh_1:12). Comp. Act_4:10; 1Co_6:11.

It is quite manifest that this was in the first instance intended as the end of the Gospel. The conflict between belief and unbelief recorded in it reach a climax in the confession of S. Thomas and the Beatitude which follows: the work appears to be complete; and the Evangelist abruptly but deliberately brings it to a close. What follows is an afterthought, added by S. John’s own hand, as the style and language sufficiently indicate, but not part of the original plan. There is nothing to shew how long an interval elapsed before the addition was made, nor whether the Gospel was ever published without it. The absence of evidence as to this latter point favours the view that the Gospel was not given to the world until after the appendix was written.

Sixteen distinct marks tending to shew that chap. 21 is by S. John are pointed out in the notes and counted up by figures in square brackets, thus [1]. Besides these points it should be noticed that S. John’s characteristic ‘therefore’ occurs seven times (Joh_20:5-7; Joh_20:9; Joh_20:15; Joh_20:21; Joh_20:23) in twenty-three verses.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But these are written,..... The several ends of recording what is written in this book, in proof of Christ's resurrection, are as follow: one is,

that ye might believe that Jesus is the Christ, the Son of God; that Jesus, who was diminutively called Jesus, the son of Mary, the son of Joseph, the carpenter's son, Jesus of Nazareth, and of Galilee, was the Christ, or true Messiah; which signifies anointed, and takes in all his offices of prophet, priest, and King, to which he was anointed; and is an article of faith of the greatest importance; and is to be believed through the signs proving his resurrection, who, according to the Scriptures, was to rise again; and which, by the signs here recorded, it appears he is risen indeed, and therefore must be the true Messiah of the prophets, and also "the Son of God"; which was a known title of the Messiah among the Jews; and is not a name of office, but of nature and relation to God, and designs Christ in his divine nature, or as a divine person; and is an article of great moment, and well attested, by God, by angels, and men; and receives a further confirmation by the resurrection of Christ, who is thereby declared to be the Son of God with power; and with this view did this evangelist write the signs, proving it, herein to be found. And his other end in recording them, is,

and that believing ye might have life through his name: believers have their spiritual and eternal life through Christ; their life of grace, of justification on him, of sanctification from him, and communion with him; the support and maintenance of their spiritual life, and all the comforts of it: and also their life of glory, or eternal life, they have through, or in his name; it lies in his person, it comes to them through him as the procuring cause of it; it is for his sake bestowed upon them, yea, it is in his hands to give it, and who does give it to all that believe: not that believing is the cause of their enjoyment of this life, or is their title to it, which is the name, person, blood, and righteousness of Christ; but faith is the way and means in which they enjoy it; and therefore these signs are written by the evangelist for the encouragement of this faith in Christ, which is of such use in the enjoyment of life, in, through, and from him. Beza's ancient copy, two of Stephens's, the Coptic, Syriac, Arabic, Persic, and Ethiopic versions read, "eternal life".

Next: John Chapter 21

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Ver. 31. These things are written] He speaks this of the writ of the other three evangelists also. Matthew wrote his Gospel eight years after Christ, Mar 10:1-52, Luk 15:1-32, and John 42 {misprint in original text}, in the days of Trajan. He died in the 101st year of his own age.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

These are written - Those recorded in this gospel.

That ye might believe ... - This is a clue to the design which John had in view in writing this gospel. The whole scope or end of the book is to accomplish two objects:

To prove that Jesus was the Messiah; and, That they who looked at the proof might be convinced and have eternal life.

This design is kept in view throughout the book. The miracles, facts, arguments, instructions, and conversations of our Lord all tend to this. This point had not been kept in view so directly by either of the other evangelists, and it was reserved for the last of the apostles to collect those arguments, and make out a connected demonstration that Jesus was the Messiah. If this design of John is kept steadily in view, it will throw much light on the book, and the argument is unanswerable, framed after the strictest rules of reasoning, infinitely beyond the skill of man, and having throughout the clearest evidence of demonstration.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But he had wrote these to induce his readers to believe that Jesus Christ was the Son of God; a thing of so great concernment to them, that their eternal life depended upon it; for through his name alone eternal life is to be obtained, Act 4:12.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But, says he, these are written with a special purpose. The author did not intend to write a full history or a detailed biography; he avowed having made a unique and well-considered selection of "signs," which formed the theme of great discourse, of "words" which revealed the inner depths of that wondrous nature, and which, far from exhausting the theme, only touched its fringes; and he did this with a distinct aim, in order that ye (he here addresses the Churches already founded and waiting for his legacy) might believe. Believe what? Simply in the fact of the Resurrection? Certainly not; but that Jesus, the Man whose life has been enacted on this human stage, is the Christ , has fulfilled the entire idea of the Messiah and is now the realization of the grandest theocratic hope; and further, that he is the" Christ," because he is none other than the Son of God, the Revelation of the Divine nature, the Image of the Father"s substance, the Effluence of his glory, seeing that his is the glory of the Only Begotten of the Father. Nor is this all. He adds, And that believing in this glory, in this reality, in this Christhood, in this Sonship, ye might have life, the blessedness of true being, the sacred fellowship with the Eternal, the hold upon FOREVER, the sanctity of "the life" that is "light," the everlasting life of the sons of God. The prologue here finds its true and efficient complement. The purpose now betrayed expounds the structure of the Gospel as a whole. The apostle claims kinship with the central apostolate. The Hebrew prophet does not disdain his true kindred. The evangelist does not disclaim his predecessors. The lover of souls discloses his lofty passion.

Scripture, faith, and life.

To judge aright of any book, it is necessary to take into consideration the purpose of the writer.

"In every work regard the author"s end, For none can compass more than they intend.

If we wish to understand this treatise, the so-called Gospel of John, we shall act wisely to consult the treatise itself, and learn what its author had in view as his purpose in preparing and publishing it. It has often been treated as if it were something very different from what it actually professes to be. Happily, in this verse we have clear information as to the design which the writer set before him in composing his narrative and record.

I THE WRITER"S RECORD. Many of the works of Jesus were not written in this short treatise; "but these," says John, "are written.

1. This is a record of facts, and not of cunningly devised fables;" of events which actually took place, and of words which were really spoken. This Gospel contains neither falsehoods nor fictions; nor is it a dramatic or poetical composition wrought by the force and delicacy of imagination.

2. This is a record of facts in themselves so important as to be worthy of being held in memory. They are the events which occurred in no ordinary life, but in a life distinguished from all other lives by its commencement, by its close, and by very many circumstances in its course. In this passage the writer speaks of some of the chief events which he records as "signs." This is a designation of miracles, and it is observable that John relates at length about ten miracles performed by the Lord Jesus. But the word especially refers to the signification, the moral meaning, of Christ"s mighty works; to the revelation they afford of his character, his Divine mission, his intentions of grace towards mankind. The reference is not only to our Lord"s appearances after his resurrection, but to the whole manifestation of himself throughout his earthly career.

3. This is a record of facts to which the writer bears his own personal witness. What is set down is not so set down upon" hearsay evidence." John himself saw Jesus do some of the works attributed to him; John himself heard Jesus deliver some of the discourses which none else has recorded. In other cases, where he was not present, John had every opportunity of knowing what Jesus had said, from the very persons to whom he had spoken. There can be no doubt that John heard Jesus deliver the discourse recorded in the fourteenth, fifteenth, and sixteenth chapters, that he heard Jesus offer the prayer which occupies the seventeenth chapter. That those who first read and accepted this document, and who commended it to the attention of Christian people generally, were convinced of its authenticity, appears from the imprimatur which they added, "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true.

II THE READERS" FAITH. We read some books for the charm of their style, for the insight they afford into the author"s mental peculiarities. We read other books for their sparkling wit, their delightful humor. Others, again, we read that our tenderer feelings may be awakened, or that we may be lifted out of the sordid cares and anxieties of life into a fresher, more inspiring atmosphere. There are works which are read for the sake of acquiring knowledge of a scientific, or technical, or historical character. Now, this treatise was written for one definite purpose, which is here exactly stated by the writer. If it fails of this purpose, it so far fails to effect that for which its author wrote it. In a word, John"s aim was that his readers might believe aright about Jesus.

1. That they might believe him to be the Christ; i.e. the Messiah expected by the Jews, because foretold in their prophetic books; One anointed, commissioned by the Eternal to do great things for Israel and for mankind. In the course of his ministry, such inquiries were started as," Is not this the Christ?" "Do the rulers know indeed that this is the very Christ?" It is to enable all fair-minded men to come to a satisfactory conclusion upon this point that John wrote. He does not conceal his own conviction; but, on the whole, he keeps himself in the background; he sets his glorious subject in the full light of day, and he leaves his readers to form their conclusion.

2. That they might believe him to be the Son of God. If the Hebrew people were most likely to shape their inquiry as above, to the world at large the problem was less special. Has the Sovereign Ruler of the universe any interest in this human race? Is it possible that, to teach and guide and save mankind, he has sent his own Son into the world a man, yet Divine in authority, in righteousness, in love? Before any one decides for himself upon this question, he must read the record of the son of Zebedee, and acquire the means for forming a satisfactory judgment. John"s conviction was that the proper result of considering his record is faith. And in this all Christians are agreed. Theirs is a reasonable faith, based upon sufficient evidence historical, moral, miraculous evidence evidence which will bear all scrutiny, which has convinced the wisest and the best of men. At the same time, it is religious faith; for it is fixed upon a Divine Being, has respect to Divine government, and issues in spiritual and eternal results.

This explains the memorable words of Jesus himself: "Blessed are they that have not seen, and yet have believed.

III THE RELIEVERS" LIFE. Precious as it is, faith is but the means to an end. Faith is a posture of the soul; life is a state of the soul.

1. Life is the natural result of faith. Every man"s life is affected by what he believes; in fact, a man"s beliefs become the principles of his conduct. It is so in politics, in literature, in art.

2. Faith in Christ is the means towards a spiritual life. If belief in fictitious, vicious deities makes men superstitious and immoral; if faith in corrupt representations of Christianity has a debasing influence; surely faith in a Being so true, so holy, so affectionate as Jesus, must have power to assimilate the believing soul to the Object of its attachment. The human nature cannot be said to live that is dead to all that is pure, unselfish, and morally beautiful. Christ came that we might have life, and that more abundantly.

3. This spiritual life is eternal. By this it is not intended to say that the mere continuance of conscious existence is linked with faith with Jesus; but rather that upon such faith depends all that makes life worth living in this and in all worlds. "More life and fuller "tis we want." The life which is hid with Christ in God is independent of the accidents of earth and of time. It is immortal as is he who gives it.

APPLICATION. Let the reader of this Gospel ask himself Have I been led by its perusal to receive Jesus as the true God and the Eternal Life?

"For better they had ne"er been born, Who read to doubt, or read to scorn. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But these things are written that ye may believe - That ye may be confirmed in believing. Faith cometh sometimes by reading; though ordinarily by hearing.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

31. But these are written, that ye might believe that Jesus is the Christ, etc. This is the object of all the gospel histories. They aim to so reveal Christ as to produce faith in him. He is the one object of belief. He is the Christian's creed. Faith in him, a faith that takes him as the Christ, saves the soul. All who have such faith wrought by the word of God will “have life through his name.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

31. ταῦτα δέ. But these (signs). On the one hand there were many unrecorded; but on the other hand some have been recorded. And these are all signs: every act has been significant. It was not S. John’s purpose to write a complete ‘Life of Christ;’ it was not his purpose to write a ‘Life’ at all. Rather he would narrate just those facts respecting Jesus which would produce a saving faith in Him as the Messiah and the Son of God. S. John’s work is ‘a Gospel and not a biography’: most imperfect as a biography, it is ‘complete as a Gospel.’

ἴνα πιστεύητε. That those who read this record may be convinced of two things,—identical in the Divine counsels, identical in fact, but separate in the thoughts of men,—(1) that Jesus, the well-known Teacher and true man, is the Christ, the long looked for Messiah and Deliverer of Israel, the fulfiller of type and prophecy; (2) that He is also the Son of God, the Divine Word and true God. Were He not the latter He could not be the former, although men have failed to see this. Some had been looking for a mere Prophet and Wonder-worker,—a second Moses or a second Elijah; others had been looking for an earthly King and Conqueror,—a second David or a second Solomon. These views were all far short of the truth, and too often obscured and hindered the truth. Jesus, the Lord’s Anointed, must be and is—not only very man but very God: 1Jn 4:14-15. This truth is worth having for its own sake; but, as S. John’s experience had taught him, to possess it is to possess eternal life: 1Jn 5:13, a passage which seems to shew that the object of the Epistle is similar to that of the Gospel as here set forth. see on Joh 3:36. For ἐν τῷ ὀνόματι αὐτοῦ see on Joh 1:12. The conclusion of the Gospel is an echo of the beginning (Joh 1:4; Joh 1:12); and it once more gives a flat contradiction to Gnostic teaching. (1) Jesus is no mere man to whom a divine being was for a time united, but the Messiah and very God. (2) Eternal life is to be obtained, not by intellectual enlightenment, but by faith in the name of Jesus. Comp. Act 4:10; 1Co 6:11.

It is quite manifest that this was in the first instance intended as the end of the Gospel. The conflict between belief and unbelief recorded in it reaches a climax in the confession of S. Thomas and the Beatitude which follows: the work appears to be complete; and the Evangelist abruptly but deliberately brings it to a close. What follows is an afterthought, added by S. John’s own hand, as the style and language sufficiently indicate, but not part of the original plan. There is nothing to shew how long an interval elapsed before the addition was made, nor whether the Gospel was ever published without it. The absence of evidence as to this latter point favours the view that the Gospel was not given to the world until after the appendix was written.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31.] Formal close of the Gospel (see notes on ch. 21.).

31.] The mere miracle-faith, so often reproved by our Lord, is not that intended here. This is faith in Himself, as the Christ the Son of God: and the Evangelist means, that enough is related in this book to be a ground for such a faith, by shewing us His glory manifested forth (see ch. 2:11).

πιοτ. ζωὴν ἔχ.] Thus he closes almost in the words of his prologue, ch. 1:4, 12.

ἐν τῷ ὀν. αὐτ. (see reff. Acts, 1 Cor.) is the whole standing of the faithful man in Christ,—by which and in which he has life eternal.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

31. ταῦτα δὲ γέγραπται, δέ corresponding to μέν of v. 30. But the signs which have been chosen by Jn. for record were recorded with the aim of inspiring in his readers the conviction that Jesus is divine, so that with this belief they may have life in His name. The Gospel, like the First Epistle, was written with a definite purpose. Cf. ταῦτα ἔγραψα ὑμῖν, ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ (1Jn 5:13).

ἵνα πιστεύητε. So א*BΘ (as at 19:35), as against the rec. πιστεύσητε (אACDNW).

ὅτι Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. This reproduces the terms of Martha’s confession of faith (11:27), before Lazarus had been restored to her. But whereas, on her lips, ὁ υἱὸς τοῦ θεοῦ was probably used only as a title of Messiah, as Jn. uses it here it appears to have a deeper significance (see on 1:34). The faith of future believers is to be not only a faith in Jesus as the Christ (cf. 1:41 and Mar 8:29), but a faith in Him as the Son of God in the higher sense which has been suggested many times in the Gospel (1:18, 3:18, 5:25, 19:7), and which is made explicit in the Confession of Thomas at its close (v. 28).

καὶ ἵνα πιστεύοντες κτλ. This is the central message of the Fourth Gospel, that belief in Jesus Christ is the path to life. See 3:15, 16, 36, 1Jn 5:13. “In Him was life” is proclaimed in the Prologue (1:4), and the purpose of His coming was that men might have life; cf. 5:40, 6:53, 10:10.

The order of words suggests as the natural rendering “that, believing, ye may have life in His Name.” The sequence “life in His Name” (ἐν τῷ ὀνόματι αὐτοῦ) does not occur elsewhere; but the prayer of Christ was that His faithful disciples might be “kept in His Name” by the Father (17:11, 12), and this perhaps provides a sufficient parallel. Cf. Act 10:43 “to receive forgiveness of sins through His Name,” and 1Co 6:11.

On the other hand, in the closely similar passage quoted above (1Jn 5:13) it is those “who believe in the name (εἰς τὸ ὄνομα) of the Son of God” that have eternal life. And at 1:12 (where see note) the authority to become children of God is for those who “believe in His Name.” It would thus be more explicitly in accordance with Johannine teaching if we disregarded the natural order of the words here, and rendered “that believing in His Name, ye may have life” (see on 3:15). It would seem from 16:23 (where see note) that to take ἐν τῷ ὀνόματι αὐτοῦ with πιστεύοντες, despite the intervention of ζωὴν ἔχητε, would be consistent with Johannine style.

After ζωήν אC*DL and fam. 13 add αἰώνιον, probably through reminiscence of 1Jn 5:13, but om. ABNWΔΘ. For ζωή and ζωὴ αἰώνιος, see on 3:15.

1 See Latham, The Risen Master, p. 37, and cf. p. 225.

2 Latham supposes that the other women looked into the tomb and reported its emptiness to Mary (l.c. p. 40).

אԠSinaiticus (δ 2). Leningrad. iv.

A Alexandrinus (δ 4). British Museum. v. Cc. 6:50-8:52 are missing.

B Vaticanus (δ 1). Rome. Cent. iv.

L Regius (ε 56). Paris. viii. Cc. 15:2-20 21:15-25 are missing.

Γ̠(ε 70) Oxford and Leningrad. ix-x. Contains Son 1:1-13 8:3-15:24 19:6 to end.

Δ̠Sangallensis (ε 76). St. Gall. ix-x. Græco-Latin.

Θ̠Koridethi (ε 050). Tiflis. vii-ix. Discovered at Koridethi, in Russian territory, and edited by Beermann & Gregory (Leipzig, 1913). The text is akin to that of fam. 13, fam. 1, and the cursives 28, 565, 700 See Lake and Blake in Harvard Theol. Review (July 1923) and Streeter, The Four Gospels. Cf. also J.T.S. Oct. 1915, April and July 1925.

D Bezæ (δ 5). Cambridge. v-vi. Græco-Latin. Cc. 18:14-20:13 are missing in the Greek text, and the gap has been filled by a ninth-century scribe (Dsupp).

1 See, e.g., Chase, Syro-Latin Text of the Gospels, p. 130 n., and Salmon, Some Criticism of the Text of N.T., p. 150.

2 See Abbott, Diat., 1803.

3 So the Vulgate has here “cum se inclinasset, uidet.”

4 Tatian makes no mention of stooping.

5 Cf. Abbott, Diat. 1804, and Field on Luk 24:12.

1 Chrysostom calls attention to this point.

N Purpureus Petropolitanus (ε 19). Dispersed through the libraries of Leningrad, Patmos, Rome, Vienna, and British Museum. vi. Some pages are missing. Edited by H. S. Cronin in Cambridge Texts and Studies (1899).

W Freer (ε 014). Washington. iv-vi. Discovered in Egypt in 1906. The Gospels are in the order Mt., Jn., Lk., Mk. Collation in The Washington MS. of the Four Gospels, by H. A. Sanders (1912).

1 The Risen Master, pp. 417, 418.

1 I have endeavoured to draw out this distinction in Studia Sacra, p. 122 f.

1 E. C. Hoskyns finds a mystical meaning in the whole story: “The risen Lord is ὁ κηπουρός, for He is the Lord of the Garden, and once more He walks in His garden in the cool of the day, the early morning, and converses not with the fallen, but with the redeemed.” Cf. Gen 3:8 (J.T.S., April 1920, p. 215). The idea is worthy of Origen. but is too subtle to be convincing.

1 Burkitt observes (Christian Beginnings, p. 45) that Jael said Ribboni to Sisera, according to the Aramaic Targum (Jdg 4:18).

1 Introd., pp. xcvi ff.

1 Origen, twice at least (Comm. 285, 357), substitutes πορεύομαι for ἀναβαινω when quoting Joh 20:17.

2 E.B. 1770.

1 The final commission, as described in Mat 28:16, would seem to be addressed to the Eleven only; cf. also Mat 16:14-16.

1 See Report of Fulham Conference on Confession and Absolution, pp. 7:109.

1 See Brightman, Eastern Liturgies, p. 116.

1 Comm. in Mt. xii. 14 (Lommatzsch, iii. 156).

1 Cf. also Dalman, Words of Jesus, pp. 215-217.

1 In the second-century Epistle of the Apostles (c. 11), Peter and Andrew as well as Thomas are invited by Jesus to apply the test of touch, and were convinced by it.

C Ephræmi (δ 3). Paris. v. Palimpsest. Contains considerable fragments of Jn.

Diat. E. A. Abbott’s Diatessarica, including his Johannine Vocabulary and Johannine Grammar, Parts I.-X. (1900-1915).

1 Cf. 2 Esd. 1:37, “I take to witness the grace of the people that shall come, whose little ones rejoice with gladness; and though they see me not with bodily eyes, yet in spirit they shall believe the thing that I say.”

2 Cf. Latham, The Risen Master, pp. 186 ff., for the mental attitude of Thomas, as depicted by Jn.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Are written [γεγραπται] . Have been or stand written. The perfect tense. John's intent was to write a gospel rather than a biography.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.