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Commentary on John 21 verses 20–25
In these verses, we have,
I. The conference Christ had with Peter concerning John, the beloved disciple, in which we have,
1.The eye Peter cast upon him (Joh 21:20): Peter, in obedience to his Master's orders, followed him, and turning about, pleased with the honours his Master now did him, he sees the disciple whom Jesus loved following likewise. Observe here, (1.) How John is described. He does not name himself, as thinking his own name not worthy to be preserved in these records; but gives such a description of himself as sufficiently informs us whom he meant, and withal gives us a reason why he followed Christ so closely. He was the disciple whom Jesus loved, for whom he had a particular kindness above the rest; and therefore you cannot blame him for coveting to be as much as possible within hearing of Christ's gracious words during those few precious minutes with which Christ favoured his disciples. It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter (Joh 13:24), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness. Then John was in the favourite's place, lying in Christ's bosom, and he improved the opportunity to oblige Peter. And now that Peter was in the favourite's place, called to take a walk with Christ, he thought himself bound in gratitude to put such a question for John as he thought would oblige him, we all being desirous to know things to come. Note, As we have interest at the throne of grace, we should improve it for the benefit of one another. Those that help us by their prayers at one time should be helped by us with ours at another time. This is the communion of saints. (2.) What he did: he also followed Jesus, which shows how well he loved his company; where he was there also would this servant of his be. When Christ called Peter to follow him, it looked as if he designed to have some private talk with him; but such an affection John had to his Master that he would rather do a thing that seemed rude than lose the benefit of any of Christ's discourse. What Christ said to Peter he took as said to himself; for that word of command, Follow me, was given to all the disciples. At least he desired to have fellowship with those that had fellowship with Christ, and to accompany those that attended him. The bringing of one to follow Christ should engage others. Draw me and we will run after thee, Sol 1:4. (3.) The notice Peter took of it: He, turning about, seeth him. This may be looked upon either, [1.] As a culpable diversion from following his Master; he should have been wholly intent upon that, and have waited to hear what Christ had further to say to him, and then was he looking about him to see who followed. Note, The best men find it hard to attend upon the Lord without distraction, hard to keep their minds so closely fixed as they should be in following Christ: and a needless and unseasonable regard to our brethren often diverts us from communion with God. Or, [2.] As a laudable concern for his fellow-disciples. He was not so elevated with the honour his Master did him, in singling him out from the rest, as to deny a kind look to one that followed. Acts of love to our brethren must go along with actings of faith in Christ.
2.The enquiry Peter made concerning him (Joh 21:21): "Lord, and what shall this man do? Thou hast told me my work - to feed the sheep; and my lot - to be carried whither I would not. What shall be his work, and his lot?" Now this may be taken as the language, (1.) Of concern for John, and kindness to him: "Lord, thou showest me a great deal of favour. Here comes thy beloved disciple, who never forfeited thy favour, as I have done; he expects to be taken notice of; hast thou nothing to say to him? Wilt thou not tell how he must be employed, and how he must be honoured?" (2.) Or of uneasiness at what Christ had said to him concerning his sufferings: "Lord, must I alone be carried whither I would not? Must I be marked out to be run down, and must this man have no share of the cross?" It is hard to reconcile ourselves to distinguishing sufferings, and the troubles in which we think we stand alone. (3.) Or of curiosity, and a fond desire of knowing things to come, concerning others, as well as himself. It seems, by Christ's answer, there was something amiss in the question. When Christ had given him the charge of such a treasure, and the notice of such a trial, it had well become him to have said, "Lord, and what shall I do then to approve myself faithful to such a trust, in such a trial? Lord, increase my faith. As my day is, let my strength be." But instead of this, [1.] He seems more concerned for another than for himself. So apt are we to be busy in other men's matters, but negligent in the concerns of our own souls - quick-sighted abroad, but dim-sighted at home - judging others, and prognosticating what they will do, when we have enough to do to prove our own work, and understand our own way. [2.] He seems more concerned about events than about duty. John was younger than Peter, and, in the course of nature, likely to survive him: "Lord," says he, "what times shall he be reserved for?" Whereas, if God by his grace enable us to persevere to the end, and finish well, and get safely to heaven, we need not ask, "What shall be the lot of those that shall come after us?" Is it not well if peace and truth be in my days? Scripture-predictions must be eyed for the directing of our consciences, not the satisfying of our curiosity.
3.Christ's reply to this enquiry (Joh 21:22), "If I will that he tarry till I come, and do not suffer as thou must, what is that to thee. Mind thou thy own duty, the present duty, follow thou me."
(1.)There seems to be here an intimation of Christ's purpose concerning John, in two things: - [1.] That he should not die a violent death, like Peter, but should tarry till Christ himself came by a natural death to fetch him to himself. The most credible of the ancient historians tell us that John was the only one of all the twelve that did not actually die a martyr. He was often in jeopardy, in bonds and banishments; but at length died in his bed in a good old age. Note, First, At death Christ comes to us to call us to account; and it concerns us to be ready for his coming. Secondly, Though Christ calls out some of his disciples to resist unto blood, yet not all. Though the crown of martyrdom is bright and glorious, yet the beloved disciple comes short of it. [2.] That he should not die till after Christ's coming to destroy Jerusalem: so some understand his tarrying till Christ comes. All the other apostles died before that destruction; but John survived it many years. God wisely so ordered it that one of the apostles should live so long as to close up the canon of the New Testament, which John did solemnly (Rev 22:18), and to obviate the design of the enemy that sowed tares even before the servants fell asleep. John lived to confront Ebion, and Cerinthus, and other heretics, who rose betimes, speaking perverse things.
(2.)Others think that it is only a rebuke to Peter's curiosity, and that his tarrying till Christ's second coming is only the supposition of an absurdity: "Wherefore askest thou after that which is foreign and secret? Suppose I should design that John should never die, what does that concern thee? It is nothing to thee, when or where, or how, John must die. I have told thee how thou must die for thy part; it is enough for thee to know that, Follow thou me." Note, It is the will of Christ that his disciples should mind their own present duty, and not be curious in their enquiries about future events, concerning either themselves or others. [1.] There are many things we are apt to be solicitous about that are nothing to us. Other people's characters are nothing to us; it is out of our line to judge them, Rom 14:4. Whatsoever they are, saith Paul, it makes no matter to me. Other people's affairs are nothing to us to intermeddle in; we must quietly work, and mind our own business. Many nice and curious questions are put by the scribes and disputers of this world concerning the counsels of God, and the state of the invisible world, concerning which we may say, What is this to us? What do you think will become of such and such? is a common question, which may easily be answered with another: What is that to me? To his own Master he stands or falls. What is it to us to know the times and the seasons? Secret things belong not to us. [2.] The great thing that is all in all to us is duty, and not event; for duty is ours, events are God's - our own duty, and not another's; for every one shall bear his own burden - our present duty, and not the duty of the time to come; for sufficient to the day shall be the directions thereof: a good man's steps are ordered by the Lord, (Psa 37:23); he is guided step by step. Now all our duty is summed up in this one of following Christ. We must attend his motions, and accommodate ourselves to them, follow him to do him honour, as the servant his master; we must walk in the way in which he walked, and aim to be where he is. And, if we will closely attend to the duty of following Christ, we shall find neither heart nor time to meddle with at which does not belong to us.
4.The mistake which arose from this saying of Christ, that that disciple should not die, but abide with the church to the end of time; together with the suppressing of this motion by a repetition of Christ's words, Joh 21:23. Observe here,
(1.)The easy rise of a mistake in the church by misconstruing the sayings of Christ, and turning a supposition to a position. Because John must not die a martyr, they conclude he must not die at all.
[1.]They were inclined to expect it because they could not choose but desire it. Quod volumus facile crediumus - We easily believe what we wish to be true. For John to abide in the flesh when the rest were gone, and to continue in the world till Christ's second coming, they think, will be a great blessing to the church, which in every age might have recourse to him as an oracle. When they must lose Christ's bodily presence, they hope they shall have that of his beloved disciple; as if that must supply the want of his, forgetting that the blessed Spirit, the Comforter, was to do that. Note, We are apt to dote too much on men and means, instruments and external helps, and to think we are happy if we may but have them always with us; whereas God will change his workmen, and yet carry on his work, that the excellency of the power may be of God, and not of men. There is no need of immortal ministers to be the guides of the church, while it is under the conduct of an eternal Spirit.
[2.]Perhaps they were confirmed in their expectations when they now found that John survived all the rest of the apostles. Because he lived long, they were ready to think he should live always; whereas that which waxeth old is ready to vanish away, Heb 8:13.
[3.]However, it took rise from a saying of Christ's, misunderstood, and then made a saying of the church. Hence learn, First, The uncertainty of human tradition, and the folly of building our faith upon it. Here was a tradition, an apostolical tradition, a saying that went abroad among the brethren. It was early; it was common; it was public; and yet it was false. How little then are those unwritten traditions to be relied upon which the council of Trent hath decreed to be received with a veneration and pious affection equal to that which is owing to the holy scripture. Here was a traditional exposition of scripture. No new saying of Christ's advanced, but only a construction put by the brethren upon what he did really say, and yet it was a misconstruction. Let the scripture be its own interpreter and explain itself, as it is in a great measure its own evidence and proves itself, for it is light. Secondly, The aptness of men to misinterpret the sayings of Christ. The grossest errors have sometimes shrouded themselves under the umbrage of incontestable truths; and the scriptures themselves have ben wrested by the unlearned and unstable. We must not think it strange if we hear the sayings of Christ misinterpreted, quoted to patronise the errors of antichrist, and the impudent doctrine of transubstantiation - for instance, pretending to build upon that blessed word of Christ, This is my body.
(2.)The easy rectifying of such mistakes, by adhering to the word of Christ, and abiding by that. So the evangelist here corrects and controls that saying among the brethren, by repeating the very words of Christ. He did not say that the disciple should not die. Let us not say so then; but he said, If I will that he tarry till I come, what is that to thee? He said so, and no more. Add thou not unto his words. Let the words of Christ speak for themselves, and let no sense be put upon them but what is genuine and natural; and in that let us agree. Note, The best end of men's controversies would be to keep to the express words of scripture, and speak, as well as think, according to that word, Isa 8:20. Scripture language is the safest and most proper vehicle of scripture truth: the words which the Holy Ghost teacheth, Co1 2:13. As the scripture itself, duly attended to, is the best weapon wherewith to wound all dangerous errors (and therefore deists, Socinians, papists, and enthusiasts do all they can to derogate the authority of scripture), so the scripture itself, humbly subscribed to, is the best weapon - salve to heal the wounds that are made by different modes of expression concerning the same truths. Those that cannot agree in the same logic and metaphysics, and the propriety of the same terms of air, and the application of them, may yet agree in the same scripture terms, and then may agree to love one another.
II. We have here the conclusion of this gospel, and with it of the evangelical story, Joh 21:24, Joh 21:25. This evangelist ends not so abruptly as the other three did, but with a sort of cadency.
1.This gospel concludes with an account of the author or penman of it, connected by a decent transition to that which went before (Joh 21:24): This is the disciple which testifies of these things to the present age, and wrote these things for the benefit of posterity, even this same that Peter and his Master had that conference about in the foregoing verses - John the apostle. Observe here, (1.) Those who wrote the history of Christ were not ashamed to put their names to it. John here does in effect subscribe his name. As we are sure who was the author of the first five books of the Old Testament, which were the foundation of that revelation, so we are sure who were the penmen of the four gospels and the Acts, the pentateuch of the New Testament. The record of Christ's life and death is not the report of we know not who, but was drawn up by men of known integrity, who were ready not only to depose it upon oath, but, which was more, to seal it with their blood. (2.) Those who wrote the history of Christ wrote upon their own knowledge, not by hearsay, but what they themselves were eye and ear witnesses of. The penman of this history was a disciple, a beloved disciple, one that had leaned on Christ's breast, that had himself heard his sermons and conferences, had seen his miracles, and the proofs of his resurrection. This is he who testifies what he was well assured of. (3.) Those who wrote the history of Christ, as they testified what they had seen, so they wrote what they had first testified. It was published by word of mouth, with the greatest assurance, before it was committed to writing. They testified it in the pulpit, testified it at the bar, solemnly averred it, stedfastly avowed it, not as travellers give an account of their travels, to entertain the company, but as witnesses upon oath give account of what they know in a matter of consequence, with the utmost caution and exactness, to found a verdict upon. What they wrote they wrote as an affidavit, which they would abide by. Their writings are standing testimonies to the world of the truth of Christ's doctrine, and will be testimonies either for us or against us according as we do or do not receive it. (4.) It was graciously appointed, for the support and benefit of the church, that the history of Christ should be put into writing, that it might with the greater fulness and certainty spread to every place, and last through every age.
2.It concludes with an attestation of the truth of what had been here related: We know that his testimony is true. This may be taken either, (1.) As expressing the common sense of mankind in matters of this nature, which is, that the testimony of one who is an eye-witness, is of unspotted reputation, solemnly deposes what he has seen, and puts it into writing for the greater certainty, is an unexceptionable evidence. We know, that is, All the world knows, that the testimony of such a one is valid, and the common faith of mankind requires us to give credit to it, unless we can disprove it; and in other cases verdict and judgment are given upon such testimonies. The truth of the gospel comes confirmed by all the evidence we can rationally desire or expect in a thing of this nature. The matter of fact, that Jesus did preach such doctrines, and work such miracles, and rise from the dead, is proved, beyond contradiction, by such evidence as is always admitted in other cases, and therefore to the satisfaction of all that are impartial; and then let the doctrine recommend itself, and let the miracles prove it to be of God. Or, (2.) As expressing the satisfaction of the churches at that time concerning the truth of what is here related. Some take it for the subscription of the church of Ephesus, others of the angels or ministers of the churches of Asia to this narrative. Not as if an inspired writing needed any attestation from men, or could thence receive any addition to its credibility; but hereby they recommended it to the notice of the churches, as an inspired writing, and declared the satisfaction they received by it. Or, (3.) As expressing the evangelist's own assurance of the truth of what he wrote, like that (Joh 19:35), He knows that he saith true. He speaks of himself in the plural number, We know, not for majesty-sake, but for modesty-sake, as Jo1 1:1, That which we have seen; and Pe2 1:16. Note, The evangelists themselves were entirely satisfied of the truth of what they have testified and transmitted to us. They do not require us to believe what they did not believe themselves; no, they knew that their testimony was true, for they ventured both this life and the other upon it; threw away this life, and depended upon another, on the credit of what they spoke and wrote.
3.It concludes with an et cetera, with a reference to many other things, very memorable, said and done by our Lord Jesus, which were well known by many then living, but not thought fit to be recorded for posterity, Joh 21:25. There were many things very remarkable and improvable, which, if they should be written at large, with the several circumstances of them, even the world itself, that is, all the libraries in it, could not contain the books that might be written. Thus he concludes like an orator, as Paul (Heb 11:32), What shall I more say? For the time would fail me. If it be asked why the gospels are not larger, why they did not make the New Testament history as copious and as long as the Old, it may be answered,
(1.)It was not because they had exhausted their subject, and had nothing more to write that was worth writing; no, there were many of Christ's sayings and doings not recorded by any of the evangelists, which yet were worthy to be written in letter of gold. For, [1.] Every thing that Christ said and did was worth our notice, and capable of being improved. He never spoke an idle word, nor did an idle thing; nay, he never spoke nor did any thing mean, or little, or trifling, which is more than can be said of the wisest or best of men. [2.] His miracles were many, very many, of many kinds, and the same often repeated, as occasion offered. Though one true miracle might perhaps suffice to prove a divine commission, yet the repetition of the miracles upon a great variety of persons, in a great variety of cases, and before a great variety of witnesses, helped very much to prove them true miracles. Every new miracle rendered the report of the former the more credible; and the multitude of them renders the whole report incontestable. [3.] The evangelists upon several occasions give general accounts of Christ's preaching and miracles, inclusive of many particulars, as Mat 4:23, Mat 4:24; Mat 9:35; Mat 11:1; Mat 14:14, Mat 14:36; Mat 15:30; Mat 19:2; and many others. When we speak of Christ, we have a copious subject before us; the reality exceeds the report, and, after all, the one half is not told us. St. Paul quotes one of Christ's sayings, which is not recorded by any of the evangelists (Act 20:35), and doubtless there were many more. All his sayings were apophthegms.
(2.)But it was for these three reasons: - [1.] Because it was not needful to write more. This is implied here. There were many other things, which were not written because there was no occasion for writing them. What is written is a sufficient revelation of the doctrine of Christ and the proof of it, and the rest was but to the same purport. Those that argue from this against the sufficiency of the scripture as the rule of our faith and practice, and for the necessity of unwritten traditions, ought to show what there is in the traditions they pretend to be perfective of the written word; we are sure there is that which is contrary to it, and therefore reject them. By these therefore let us be admonished, for of making many books there is no end, Ecc 12:12. If we do not believe and improve what is written, neither should we if there had been much more. [2.] It was not possible to write all. It was possible for the Spirit to indite all, but morally impossible for the penmen to pen all. The world could not contain the books. It is a hyperbole common enough and justifiable, when no more is intended than this, that it would fill a vast and incredible number of volumes. It would be such a large and overgrown history as never was; such as would jostle out all other writings, and leave us no room for them. What volumes would be filled with Christ's prayers, had we the record of all those he made, when he continued all night in prayer to God, without any vain repetitions? Much more if all his sermons and conferences were particularly related, his miracles, his cures, all his labours, all his sufferings; it would have been an endless thing. [3.] It was not advisable to write much; for the world, in a moral sense, could not contain the books that should be written. Christ said not what he might have said to his disciples, because they were not able to bear it; and for the same reason the evangelists wrote not what they might have written. The world could not contain, chōrēsai. It is the word that is used, Joh 8:37, "My word has no place in you." They would have been so many that they would have found no room. All people's time would have been spent in reading, and other duties would thereby have been crowded out. Much is overlooked of what is written, much forgotten, and much made the matter of doubtful disputation; this would have been the case much more if there had been such a world of books of equal authority and necessity as the whole history would have swelled to; especially since it was requisite that what was written should be meditated upon and expounded, which God wisely thought fit to leave room for. Parents and ministers, in giving instruction, must consider the capacities of those they teach, and, like Jacob, must take heed of over-driving. Let us be thankful for the books that are written, and not prize them the less for their plainness and brevity, but diligently improve what God has thought fit to reveal, and long to be above, where our capacities shall be so elevated and enlarged that there will be no danger of their being over-loaded.
The evangelist, concluding with Amen, thereby sets to his seal, and let us set to ours, an Amen of faith, subscribing to the gospel, that it is true, all true; and an Amen of satisfaction in what is written, as able to make us wise to salvation. Amen; so be it.
Holy Scripture omits all idle inquiry into substance as superfluous and unnecessary. And I think it was for this reason that John, the son of thunder, who with the loud voice of the doctrines contained in his Gospel rose above that of the preaching that heralded them, said at the close of his Gospel, “There are also many other things that Jesus did, so many that, in fact, if all of them were written, I suppose that even the world itself could not contain the books that should be written.” He certainly does not mean by these the miracles of healing, for of these the narrative [in general terms] leaves none unrecorded, even though it does not mention the names of all who were healed. For when he tells us that the dead were raised, that the blind received their sight, that the deaf heard, that the lame walked and that he healed all kinds of sickness and disease, he does not in this leave any miracle unrecorded but embraces each and all in these general terms. But it may be that the Evangelist means this in his profound wisdom: that we are to learn the majesty of the Son of God not by the miracles alone that he did in the flesh. For these are little compared with the greatness of his other work.… For since God has made all things in wisdom and to his wisdom there is no limit, … the world that is bounded by limits of its own cannot contain within itself the account of infinite wisdom. If, then, the whole world is too little to contain the teaching of the works of God, how many worlds could contain an account of the Lord of them all? For perhaps it will not be denied even by the tongue of the blasphemer that the maker of all things that have been created by the mere fiat of his will is infinitely greater than all. If, then, the whole creation cannot contain what might be said respecting itself—for this is, according to our explanation, what the great Evangelist is testifying to—how should human shallowness contain all that might be said of the Lord of creation?
And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.
(Hom. lxxxviii. 2) John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifieth of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. (Acts 2:32) And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ's love for him, i. e. to show the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both show Christ's love, and his own importance as a witness. But if any believe not, let him consider what follows: And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to show another off to advantage does the very contrary, omits the dishonourable parts.
(Hom. lxxxviii) This is said to show the power of Him Who did the miracles; i. e. that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.
"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." "Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject the reproachful, to set forth the glorious."
And here we conclude … this commentary on the harp of the Spirit, on the heavenly theologian and Apostle who is the friend of the glory of the Lord, the holy John the younger.
"This is the disciple who testifieth of these things, and wrote these things; and we know that his testimony is true. And there are also," he adds, "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." We are not to suppose that in regard to local space the world would be unable to contain them; for how could they be written in it if it could not bear them when written? but perhaps it is that they could not be comprehended by the capacity of the readers: although, while our faith in certain things themselves remains unharmed, the words we use about them may not unfrequently appear to exceed belief. This will not take place when anything that was obscure or dubious is in course of exposition by the setting forth of its ground and reason, but only when that which is clear of itself is either magnified or extenuated, without any real departure from the pathway of the truth to be intimated; for the words may outrun the thing itself that is indicated only in such a way, that the will of him that speaketh, but without any intention to deceive, may be apparent, so that, knowing how far he will be believed, he, orally, either diminishes or magnifies his subject beyond the limit to which credit will be given. This mode of speaking is called by the Greek name hyperbole, by the masters not only of Greek, but also of Latin literature. And this mode is found not only here, but in several other parts also of the divine literature.
(Tract. cxxiv. 8) 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; meaning not the world had not space for them, but that the capacity of readers was not large enough to hold them: though sometimes words themselves may exceed the truth, and yet the thing they express be true; a mode of speech which is used not to explain an obscure and doubtful, but to magnify or estimate a plain, thing: nor does it involve any departure from the path of truth; inasmuch as the excess of the word over the truth is evidently only a figure of speech, and not a deception. This way of speaking the Greeks call hyperbole, and it is found in other parts of Scripture.
Very great, then, says the apostle, will be the number of the miracles that God has done, and altogether without number will the list of his deeds be seen to be. And out of many thousands have these that are recorded been taken, as not being inadequate to profit to the uttermost those who read them. And let no one who is of a teachable spirit and loves instruction, John implies, blame the one who wrote this book because he has not recorded the rest. For if “the things” that he did “had been written”—every one, without any omission—then such an immeasurable number of the books would have filled the world. We maintain that, even as it is, the power of the Word has been displayed more than abundantly. For it is open to everyone to observe that a thousand miracles were performed by the power of our Savior. The preachers of the Gospels, however, have recorded the more remarkable of them, in all probability. They recorded what could best be confirmed by their hearers in incorruptible faith and those that would provide instruction in morality and doctrine. They did this so that, conspicuous for the orthodoxy of their faith and glorified by many works that result in righteousness, they might meet at the very gates of the city above. And, being joined to the church of the firstborn in the faith, they might at length attain to the kingdom of heaven in Christ.
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SUMMARY
John 21:25 serves as a profound and hyperbolic epilogue to the Fourth Gospel, asserting that the vastness of Jesus Christ's earthly ministry and divine works far exceeds what could ever be comprehensively recorded. It underscores the immeasurable scope of His actions and teachings, suggesting that even the entire world would be insufficient to contain all the books required to document His every deed, concluding with a solemn affirmation of this truth.
CONTEXT
Literary Context: This verse provides a definitive conclusion to the Gospel of John, following immediately after the beloved disciple's testimony regarding the truthfulness of the preceding accounts in John 21:24. The entire chapter, John 21, functions as an appendix to the Gospel, which many scholars believe originally concluded at John 20:30-31. This final chapter recounts Jesus's third post-resurrection appearance to His disciples, focusing on the miraculous catch of fish, the breakfast on the shore, the restoration of Peter, and the clarification regarding the fate of the "beloved disciple." Verse 25 thus acts as a final, sweeping statement, emphasizing the inexhaustible nature of Jesus's ministry beyond the specific narratives presented.
Historical & Cultural Context: In the ancient world, written records were precious and laborious to produce. Books were typically scrolls, made from papyrus or parchment, which were costly and time-consuming to create and store. Libraries, though they existed, were not vast in the modern sense. The concept of "the world itself could not contain the books" would have been understood as an extreme hyperbole, emphasizing the sheer impossibility of fully documenting Jesus's life within the physical constraints and literary conventions of the time. This statement also reflects a common ancient literary device where authors would acknowledge the limitations of their work in capturing the full scope of a great person's life or deeds.
Key Themes: John 21:25 powerfully reinforces several overarching themes within the Gospel of John. Firstly, it highlights the divine magnitude and inexhaustibility of Jesus's person and works. The hyperbole underscores that Jesus is not merely a historical figure whose life can be fully cataloged, but the Son of God whose actions transcend human capacity for comprehension and record-keeping. Secondly, it subtly affirms the sufficiency of the written Gospel, even while acknowledging its incompleteness. As stated in John 20:30-31, the purpose of the Gospel was not to be exhaustive but to provide enough evidence for readers to believe that Jesus is the Christ, the Son of God, and thereby have life through His name. Finally, the verse contributes to the theme of the authenticity and authority of the Gospel's witness, concluding with "Amen," a solemn affirmation of truth, further solidifying the reliability of the narrative presented.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in John 21:25 is Hyperbole. The statement that "even the world itself could not contain the books that should be written" is a deliberate exaggeration not meant to be taken literally, but to emphasize the immense, immeasurable, and inexhaustible nature of Jesus's deeds and teachings. It conveys a sense of awe and wonder at the divine scope of His ministry, far beyond what any human record could capture. This hyperbole serves to magnify the person of Jesus, elevating Him beyond a mere historical figure to one whose actions are so profound and numerous that they transcend earthly limitations. The inclusion of "Amen" at the end acts as a powerful Affirmation, lending solemnity and certainty to this grand concluding statement, reinforcing its truthfulness despite its hyperbolic expression.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 21:25 powerfully encapsulates the theological truth that while God has graciously revealed Himself sufficiently for salvation and discipleship, His being and works are ultimately inexhaustible and incomprehensible to finite human minds. The Gospel provides a reliable and complete testimony for its stated purpose—that we might believe in Jesus as the Christ, the Son of God, and have life (John 20:30-31). Yet, this final verse reminds us that the person of Jesus Christ is infinitely greater than any book can fully describe. It invites a lifelong journey of discovery and worship, acknowledging that the depths of His character, power, and love are boundless.
REFLECTION AND APPLICATION
John 21:25 is a profound invitation to humility and wonder. It reminds us that while the Scriptures are sufficient for all matters of faith and practice, they are not exhaustive in their description of God's infinite nature or the full extent of Jesus's earthly ministry. This should inspire us to continually delve deeper into the revealed Word, knowing that there is always more to learn about the One who is infinitely greater than any human record can convey. It encourages us to cultivate a spirit of awe and worship, recognizing that our knowledge of God will always be partial in this life, yet eternally expanding in the next. This verse also serves as a powerful antidote to any temptation to reduce Jesus to a mere historical figure or a set of doctrines; He is a living, boundless reality whose impact transcends all human categories and comprehension.
Questions for Reflection
FAQ
Does John 21:25 mean that the Bible is incomplete or insufficient?
Answer: No, John 21:25 does not mean that the Bible is incomplete or insufficient for its intended purpose. Rather, it highlights the vastness of Jesus's ministry and being, which far exceeds what any book could ever fully capture. The Gospel of John, along with the other biblical texts, is divinely inspired and entirely sufficient for its stated goal: to lead people to faith in Jesus Christ and to eternal life through His name, as explicitly stated in John 20:30-31. This verse simply acknowledges that Jesus's life and works were so abundant that only a fraction could be recorded, yet that fraction is enough for salvation and spiritual growth. It underscores His infinite nature, not the Bible's deficiency.
CHRIST-CENTERED FULFILLMENT
John 21:25, with its sweeping declaration of Jesus's immeasurable works, points profoundly to the Christ-centered fulfillment found in the New Testament. This boundless activity of Jesus is not merely historical but eternally redemptive. His countless deeds, whether recorded or not, were all part of His mission to reveal the Father (John 14:9) and to accomplish salvation for humanity. The vastness of His work foreshadows the infinite grace and mercy extended to believers through His sacrifice, a sacrifice so complete that it covers the sins of the entire world (1 John 2:2). Furthermore, this verse hints at the ongoing, inexhaustible work of Christ through His Spirit in the lives of believers and in the world, a work that continues to unfold and will ultimately culminate in the new heavens and new earth, where His glory will fill everything (Revelation 21:1-7). Thus, the "books that should be written" are not just about His earthly ministry, but about the eternal, cosmic significance of the Lamb of God, who is worthy of all praise and worship forever (Revelation 5:12-13).