John 20:31

Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, "If," it saith, "they should be written every one, I suppose that even the world itself could not contain the books." Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He saith, "In the presence of His disciples." For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, "In the presence of His disciples," because He conversed with them alone after the Resurrection; wherefore also He said, "The world seeth Me no more." Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added, "That believing ye might have life in His Name." Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. "In His Name," that is, "through Him"; for He is the Life.

Not only does it proceed sublimely, but it also leads to sublime things. Sublime things are eternal goods; for temporal goods are the lowest and momentary; whence Second Corinthians four: "That which is at present momentary and light of our tribulation works in us above …

That it ought to proceed with certitude seems evident: because "nothing is more certain to a man than his own faith": therefore no knowledge or doctrine ought to be handed down more certainly than that which generates faith. But John's doctrine is for generating faith, …

2568 Now he mentions the benefits given by this gospel. It is useful for producing faith: these are written that you may believe that Jesus is the Christ, the Son of God. Indeed, all Scripture, both the Old and New Testaments, are for this purpose: …

"So, from the many miracles performed after the resurrection, only these have been recorded, and not out of boasting, or to add glory to the Only-Begotten, but, he says, so that you might believe." And what is the benefit, and to whom does it pertain? …

But these things are written, that you may believe: Romans 15: "Whatever things were written, were written for our instruction." That you may believe, I say, that Jesus is the Son of God, that is, humanity and Divinity in Christ; Luke 1: "You shall call …

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.

But these are written,.....

This was the first Christian sabbath, and she begins it accordingly with enquiries after Christ. She had spent the day before in commemorating the work of creation, and therefore rested; but now she is upon search into the work of redemption, and therefore makes a visit to Christ and him crucified. (2.) She came early, while it was yet dark; so early did she set out.

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: 1. To prove that Jesus was the Messiah; and, 2. 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.

The story of the unbelief of Thomas, related in these verses, is a narrative peculiar to the Gospel of John. For wise and good reasons it is passed over in silence by Matthew, Mark, and Luke, and was probably not given to the world until Thomas was dead. It is precisely one of those passages of Scripture which supply strong internal evidence of the honesty of the inspired writers.

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).

The story of the unbelief of Thomas, related in these verses, is a narrative peculiar to the Gospel of John. For wise and good reasons it is passed over in silence by Matthew, Mark, and Luke, and was probably not given to the world until Thomas was dead. It is precisely one of those passages of Scripture which supply strong internal evidence of the honesty of the inspired writers. If impostors and deceivers had compiled the Bible for their own private advantage, they would never have told mankind that one of the first founders of a new religion behaved as Thomas here did. We should mark, for one thing, in these verses, how much Christians may lose by not regularly attending the assemblies of God's people. Thomas was absent the first time that Jesus appeared to the disciples after His resurrection, and consequently Thomas missed a blessing. Of course we have no certain proof that the absence of the Apostle could not admit of explanation. Yet, at such a crisis in the lives of the eleven, it seems highly improbable that he had any good reason for not being with his brethren, and it is far more likely that in some way he was to blame. One thing, at any rate, is clear and plain. By being absent he was kept in suspense and unbelief a whole week, while all around him were rejoicing in the thought of a risen Lord. It is difficult to suppose that this would have been the case, if there had not been a fault somewhere. It is hard to avoid the suspicion that Thomas was absent when he might have been present. We shall all do well to remember the charge of the Apostle Paul—"Forsake not the assembling of yourselves together, as the manner of some is." (Heb. 10:25.)

THE public life of our most blessed Lord Jesus Christ was brief. Few suppose it to have exceeded three and a half years but yet, what a full life it was!

THE public life of our most blessed Lord Jesus Christ was brief. Few suppose it to have exceeded three and a half years but yet, what a full life it was! It had in it not only enough to compose the four Gospels, each one of which is sufficient to lead men to saving faith, but so much remained over and above that, the Apostle John makes this remarkable statement—"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." Our Lord's life was as ample as His own festivals—it feeds thousands—and with the fragments that remain many baskets might be filled! A man may complete a great and fruitful life in two or three years, while another may have existed as long as an antediluvian and yet his life may be poor and powerless. Not only did the Lord Jesus speak and do great things as to number, but there was a world ofpower in each word and work. He did not display a multitude of feeblenesses, but each individual outcome of His life was grand enough to have been a marvel if considered by itself! As was the Doer, in whom "dwelt all the fullness of the Godhead bodily," such were the deeds—they, also, were full of Grace and the Truths of God! There was a fullness of Divine wisdom, Grace and power about each act of Jesus. Hence the Apostle, here, speaks of the Lord's acts as signs—"many other signs truly did Jesus in the presence of His disciples." There was a mass of instruction in all our Lord's movements. Nothing about Him was trivial. He preached by His entire life, preached a marvelous array of Truths and preached them with living freshness! Never is He twice the same, though always the same.

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; 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.