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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 20:26–31. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,
I.When it was that Christ repeated his visit to his disciples:
After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.
1.He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Mat 4:1, Mat 4:2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.
2.He deferred it so long as seven days. And why so?
(1.)That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly.
(2.)That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon.
(3.)That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.
II.Where, and how, Christ made them this visit.
It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe,
1.That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him.
2.That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (Joh 20:19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them.
3.He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.
III.What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,
1.Christ's gracious condescension to Thomas, Joh 20:27. He singled him out from the rest, and applied himself particularly to him: "Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side." Here we have,
(1.)An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Psa 78:21.
(2.)An express condescension to this weakness, which appears in two things: - [1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Eze 34:16. We ought thus to bear the infirmities of the weak, Rom 15:1, Rom 15:2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.
It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; mē ginou apistos - do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.
2.Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, Joh 20:28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (Joh 20:29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.
(1.)Thomas is now fully satisfied of the truth of Christ's resurrection - that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat.
(2.)He therefore believed him to be Lord and God, and we are to believe him so.
[1.]We must believe his deity - that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, Joh 1:1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply.
[2.]His mediation - that he is Lord, the one Lord, Co1 8:6; Ti1 2:5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Act 2:36; Rom 14:9.
(3.)He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai - my foundation and stay; my God to Elohim - my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Sol 2:16.
(4.)He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Psa 16:2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.
3.The judgment of Christ upon the whole (Joh 20:29): "Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed." Here,
(1.)Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.
(2.)He upbraids him with his former incredulity. He might well be ashamed to think,
[1.]That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner.
[2.]That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;" but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.
(3.)He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb 11:1; Co2 4:18), but the motives of faith - Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for,
[1.]It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble.
[2.]It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Mat 16:17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it."
IV.The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, Joh 20:30, Joh 20:31. And here,
1.He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Act 10:41. Divers of his appearances are not recorded, as appears, Co1 15:5-7. See Act 1:3. Now,
(1.)We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti - in abundance, that they might have a strong consolation, who ventured life and all upon it.
(2.)We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.
2.He instructs us in the design of recording what we do find here (Joh 20:31): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection."
(1.)Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.
(2.)The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him Jo1 5:11.
[1.]We are here told what the great gospel truth is which we are to believe - that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking - not fit either to do the Redeemer's work or to wear the Redeemer's crown.
[2.]What the great gospel blessedness is which we are to hope for - That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Act 5:20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers.
Historical interpretation
Two Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Gospel knew no other Son of man but him who was of Mary, who also suffered. There was no Christ who flew away from Jesus before the passion. The Gospel knew about him who was born as Jesus Christ the Son of God and that this same person suffered and rose again, as John, the disciple of the Lord verifies, saying, “But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” [He foresaw] blasphemous systems that divide the Lord, as far as lies in their power, saying that he was formed of two different substances.
The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verities, saying: "But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have eternal life in His name"
Why does this Gospel, at its very termination, intimate that these things were ever written unless, to use its own words, it is so “that you might believe that Jesus Christ is the Son of God”? Whenever, therefore, you take any of the statements of this Gospel and apply them to demonstrate the identity of the Father and the Son, supposing that they serve your views there, you are contending against the definite purpose of the Gospel. For these things certainly are not written that you may believe that Jesus Christ is the Father but the Son.
Now, does this mean, I ascend as the Father to the Father, and as God to God? Or as the Son to the Father, and as the Word to God? Wherefore also does this Gospel, at its very termination, intimate that these things were ever written, if it be not, to use its own words, "that ye might believe that Jesus Christ is the Son of God? " Whenever, therefore, you take any of the statements of this Gospel, and apply them to demonstrate the identity of the Father and the Son, supposing that they serve your views therein, you are contending against the definite purpose of the Gospel.
Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? " And so lie showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called "the Christ, the Son of God," and not the Father.
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.
(Hom. lxxxvii) John having related less than the other Evangelists, adds, And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Yet neither did the others relate all, but only what was sufficient for the purpose of convincing men. He probably here refers to the miracles which our Lord did after His resurrection, and therefore says, In the presence of His disciples, and they being the only persons with whom He conversed after His resurrection. Then to let you understand, that the miracles were not done for the sake of the disciples only, He adds, But these are written, that ye might believe that Jesus is the Christ, the Son of God; addressing Himself to mankind generally. And, this belief, he then says, profits ourselves, not Him in Whom we believe. And that believing ye might have life through His name, i. e. through Jesus, which is life.
After telling us of the incident in connection with which the disciple Thomas had offered to his touch the places of the wounds in Christ's body, and saw what he would not believe, and believed, the evangelist John interposes these words, and says: "And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life through His name." This paragraph indicates, as it were, the end of the book; but there is afterwards related how the Lord manifested Himself at the sea of Tiberias, and in the draught of fishes made special reference to the mystery of the Church, as regards its future character, in the final resurrection of the dead. I think, therefore, it is fitted to give special prominence thereto, that there has been thus interposed, as it were, an end of the book, and that there should be also a kind of preface to the narrative that was to follow, in order in some measure to give it a position of greater eminence.
He sums up the book in a manner, and makes plain to His hearers the object of the preaching of the Gospel. For, he says, this book was composed that ye may believe, and believing might have eternal life. He says that the signs were many, and does not limit the actions and marvellous works of our Saviour to those which were accurately known by him personally, and recorded by him, and leaves the other disciples to publish, if they chose, whatever was vividly impressed on their memory. For all the signs, he says, are not written in this book, but those only have been inserted by me which I thought best able to convince my hearers that Jesus is the Christ, the Son of God.
This is what the inspired Evangelist says; and I think, too, that it may be of use to make the following observation: For if the whole meaning of the record is directed to producing in us this faith, and is well calculated to make us steadfast in the conviction that the Child of the Holy Virgin, Who was called Jesus by the voice of the angel, is the very Christ Whose coming was proclaimed by Holy Writ; and if He be, indeed, very Christ and none other----not merely a son but the Son of God in a unique and special sense; what then, I ask, can they who, through ignorance, are in doubt about the faith, and who, furthermore, strive to teach others to believe that there are two Christs----what can they do or say in their defence, and what will be the sentence passed upon them when the great day shall come? For they divide Christ into two separate Beings, Man and God the Word, even after His union with man, and His ineffable and wholly incomprehensible Incarnation. Therefore are they in error, and have wandered far astray from the truth, and denied the Master that bought them. For if we examine into the definition of the being of Christ, and form a conception of Him, we find that the flesh is different from God the Word, Which is in the Father, and proceedeth from Him; but if we consider the meaning of 'the Incarnation, and strive to fathom so far as we are able this exceeding great mystery, we conceive of the Word as One with His own Flesh, though not converted into flesh. God forbid that we should so say, for the Nature of the Word is inconvertible and unchangeable, and admits of no shadow of turning. Rather do we maintain, according to our Holy and inspired Scriptures, that the Messiah, conceived of as attaining to the perfect definition of manhood through the Temple of flesh that enshrined His Godhead, is One only----Jesus, the Christ and the Son of God. Consider that the selfsame truth is found to have existence in the nature of ourselves who are men. For we are combined into one man composed of soul and |694 body; the body and the soul that it contains being distinct, but nevertheless coinciding to form one perfect animal, and wholly incapable of separation after combination with each other.
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Summary
John 20:31 serves as the climactic and explicit purpose statement for the entire Gospel of John, articulating the evangelistic and theological intentions behind its composition. It reveals that the selected accounts of Jesus' signs, teachings, and resurrection were meticulously recorded to lead readers to a profound belief in Jesus as the promised Messiah and the divine Son of God, thereby enabling them to receive and experience eternal life through His name. This verse encapsulates the Gospel's core message: faith in Jesus' true identity is the pathway to spiritual vitality and an enduring relationship with God.
Context
Literary Context
This verse immediately precedes the epilogue of John's Gospel in Chapter 21, effectively concluding the main narrative and providing the author's explicit rationale for the preceding twenty chapters. John 20 itself culminates a series of powerful resurrection appearances, including those to Mary Magdalene (John 20:11-18), the disciples (John 20:19-23), and notably, the initially skeptical Thomas (John 20:24-29). The preceding verse, John 20:30, states that Jesus performed "many other signs" not recorded, underscoring that the Gospel is not an exhaustive biography but a carefully curated theological testimony designed to achieve a specific spiritual outcome in the reader.
Historical & Cultural Context
The Gospel of John was likely written towards the end of the first century AD, a period when the early Christian church was solidifying its identity, facing internal challenges, and engaging with both Jewish and Hellenistic thought. For Jewish readers, the declaration of Jesus as "the Christ" directly addressed the long-held messianic expectations, asserting His fulfillment of Old Testament prophecies. For a broader audience, including those from a Hellenistic background, the emphasis on Jesus as "the Son of God" would have resonated with philosophical discussions about divine beings while simultaneously challenging pagan polytheism by presenting a unique, incarnate deity. The concept of "life" (Greek: zōē) was a profound philosophical and theological concern in the ancient world, and John's presentation of it as a gift through Jesus offered a distinct and compelling spiritual alternative to prevailing beliefs.
Key Themes
John 20:31 powerfully articulates several pervasive themes found throughout the Gospel of John. Firstly, it highlights the Purpose of the Written Word, emphasizing that the Gospel is not merely an historical record but a divinely inspired text intended to evoke faith and transformation. This aligns with the broader biblical understanding that Scripture is profitable for teaching, reproof, correction, and training in righteousness (2 Timothy 3:16). Secondly, the verse underscores the Core Identity of Jesus, presenting Him with two foundational titles: "the Christ" (the Messiah) and "the Son of God." These titles are central to John's Christology, established from the very beginning of the Gospel where Jesus is introduced as the divine Word (John 1:1) and affirmed throughout His ministry. Finally, the verse reveals the Promise of Life Through Belief, asserting that the ultimate outcome of believing in Jesus' identity is "life through his name." This "life" (zōē) is consistently portrayed in John as eternal life, a quality of existence characterized by intimate knowledge of God (John 17:3) and abundant spiritual vitality, a concept famously articulated in John 3:16.
Exposition and Analysis
Key Word Analysis
This primary verb signifies to "grave" or "write," and figuratively, to describe. In John 20:31, it emphasizes the deliberate and intentional act of recording specific events and teachings. The author's choice to commit these accounts to writing indicates a purposeful act of preservation and transmission, ensuring that the message of Jesus could reach a wide audience across generations, serving as a permanent testimony.
Derived from pístis (faith), this verb means to have faith in, upon, or with respect to a person or thing; to credit; or by implication, to entrust, especially one's spiritual well-being to Christ. This is not merely intellectual assent to facts but a profound, active trust and reliance that leads to a transformative commitment. The Gospel aims to elicit a faith that reorients one's life around Jesus' identity and claims.
This term refers to life in its fullest sense, distinct from mere biological existence (bios) or the soul (psychē). It denotes spiritual, eternal life, a quality of existence that originates from God and is characterized by a relationship with Him. In John 20:31, it represents the ultimate benefit of faith in Jesus, signifying not just a future state but a present reality of spiritual vitality, purpose, and communion with the divine.
Verse Breakdown
"But these are written"
This opening clause, introduced by the adversative particle "But" (G1161, dé), clearly distinguishes the content of the Gospel from the "many other signs" mentioned in John 20:30. It highlights the deliberate selection and recording of specific events concerning Jesus, emphasizing the author's intentionality and purpose behind the narrative. The passive voice "are written" suggests a divine inspiration or guidance behind the human act of writing, underscoring the authority and significance of the text.
"that ye might believe that Jesus is the Christ, the Son of God"
This is the primary purpose clause, revealing the twofold object of the Gospel's composition. Firstly, it aims to foster belief in "Jesus" (G2424, Iēsoûs), the historical person. Secondly, it specifies the content of this belief: that Jesus is "the Christ" (G5547, Christós), the long-awaited Messiah promised in the Old Testament, and "the Son of God" (G5207, huiós G2316, theós), affirming His unique divine nature and relationship with the Father. This declaration of Jesus' dual identity—both human and divine, fulfilling prophecy and embodying deity—is foundational to Christian faith.
"and that believing ye might have life through his name"
This second purpose clause outlines the ultimate outcome and benefit of such belief. The repetition of "believing" (G4100, pisteúō) underscores the ongoing nature of faith as the condition for receiving this benefit. The promised result is "life" (G2222, zōḗ), specifically eternal life, a spiritual quality of existence. This life is accessed "through his name" (G1722, en G846, autós G3686, ónoma), signifying that it is by virtue of Jesus' authority, character, person, and redemptive work that this life is granted. His name encapsulates all that He is and all that He has accomplished.
Literary Devices
John 20:31 functions preeminently as a Purpose Statement, explicitly declaring the author's intention for writing the Gospel. This direct address to the reader transforms the text from a mere historical account into a deliberate evangelistic tool. The verse also serves as a Theological Declaration, succinctly summarizing the core tenets of Christian faith regarding Jesus' identity as both the Messiah ("the Christ") and the Divine Son ("the Son of God"). This dual title is a powerful Christological Affirmation, presenting a comprehensive understanding of who Jesus is. Furthermore, the verse employs Climax, as it brings the main narrative of the Gospel to a definitive conclusion with a clear call to action and a promise of profound spiritual benefit, acting as a final, urgent appeal to the reader's heart and mind. The structure of the verse, moving from the act of writing to the object of belief and finally to the resulting life, demonstrates a logical and persuasive Argumentative Progression designed to lead the reader to a saving faith.
Theological and Thematic Connections
John 20:31 is a cornerstone verse, encapsulating the very essence of the Gospel's message and connecting deeply with broader biblical theology. It affirms the divine inspiration and purpose of Scripture, emphasizing that God's Word is not just for information but for transformation, designed to reveal the person and work of Jesus Christ. The declaration of Jesus as "the Christ, the Son of God" is the central theological truth upon which all Christian doctrine rests, establishing His unique authority and redemptive power. The promise of "life through his name" highlights the New Testament's consistent emphasis on salvation as a gift received through faith in Jesus, leading to a new quality of existence that transcends the temporal and is rooted in an eternal relationship with God. This verse serves as a powerful reminder that the ultimate goal of God's revelation is to bring humanity into life-giving communion with Him through His Son.
Reflection and Application
John 20:31 offers a profound invitation and a clear directive for every reader. It challenges us to move beyond mere intellectual curiosity about Jesus to a genuine, transformative faith. The Gospel of John, and indeed all Scripture, is not a collection of ancient stories but a living testimony intended to elicit a personal response. We are called to examine the evidence presented—the signs, the teachings, the resurrection—and to conclude, as John intended, that Jesus is indeed the Christ, the Anointed One, and the very Son of God. This belief is not a passive acceptance but an active trust that leads to a radical reorientation of our lives. The promise of "life through his name" signifies that through our connection to Jesus, we receive not just forgiveness of sins, but a vibrant, eternal spiritual existence that begins now and extends into eternity. This life is characterized by purpose, peace, and an intimate relationship with God, available to all who believe.
Questions for Reflection
FAQ
What is the primary purpose of the Gospel of John, according to this verse?
According to John 20:31, the primary purpose of the Gospel of John is twofold: first, "that ye might believe that Jesus is the Christ, the Son of God," meaning to lead readers to a saving faith in Jesus' true identity as the promised Messiah and divine Son; and second, "that believing ye might have life through his name," indicating that this faith results in the reception of eternal life, a spiritual quality of existence that comes through His authority and redemptive work. The Gospel is not merely a historical record but a meticulously curated theological and evangelistic document.
What does it mean that Jesus is "the Christ, the Son of God"?
These are two pivotal titles that define Jesus' identity in the Gospel of John. "The Christ" (Greek: Christos) is the Greek equivalent of the Hebrew "Messiah" (Mashiach), meaning "Anointed One." This title affirms Jesus as the fulfillment of all Old Testament prophecies concerning the promised deliverer and King of Israel. "The Son of God" emphasizes Jesus' unique divine nature, His pre-existence, and His intimate, unparalleled relationship with God the Father. It signifies His deity and authority, distinguishing Him as uniquely divine, as seen from the very beginning of the Gospel in John 1:1-3. Together, these titles present Jesus as both the human fulfillment of God's promises and the divine revelation of God Himself.
What kind of "life" is promised "through his name"?
The "life" (Greek: zōḗ) promised in John 20:31 refers to spiritual, eternal life, which is distinct from mere biological existence (bios). This is a qualitative, not just quantitative, life that begins the moment one believes in Jesus and extends into eternity. It is characterized by an intimate, ongoing relationship with God (John 17:3) and a profound spiritual vitality. This life is accessed "through his name," which signifies all that Jesus is—His person, His character, His authority, and His redemptive work on the cross. It means that salvation, spiritual renewal, and eternal communion with God are made possible solely by virtue of who Jesus is and what He has accomplished.
Christ-Centered Fulfillment
John 20:31 stands as a powerful Christ-centered declaration, revealing that the entire narrative of the Gospel points directly to Jesus as the singular source of eternal life. The explicit purpose of the Gospel—that readers might believe "that Jesus is the Christ, the Son of God"—is fulfilled in the person and work of Christ Himself. As "the Christ," Jesus embodies the long-awaited Messiah, the Anointed One who perfectly fulfills the Law and the Prophets, bringing God's redemptive plan to fruition through His suffering, death, and resurrection (Luke 24:44-47). As "the Son of God," He is the divine Word made flesh (John 1:14), uniquely revealing the Father and possessing the inherent power to grant life (John 5:26). The promise of "life through his name" finds its ultimate reality in Christ; His name represents His entire saving work, His authority, and His very being. Through His atoning sacrifice on the cross and His victorious resurrection, Jesus conquered sin and death, thereby opening the way for all who believe to receive this new, abundant, and eternal life (Romans 6:4). Thus, the Gospel's purpose is realized in the transformative encounter with the living Christ, who is Himself the Way, the Truth, and the Life (John 14:6).