John 20:30,31

The Conclusion: 20:30, 31.

In concluding his narrative, the evangelist gives an account of the manner in which he has proceeded (John 20:30) and of the end which he proposed to himself (John 20:31) in composing it.

How are we to explain this so sudden ending, after the conversation of Jesus and Thomas? The narrative contained in the appendix, ch. 21, shows clearly that the author was not at the end of the materials which he possessed. It is not to be doubted, therefore, that this ending is in close and essential connection with the design which has governed the whole narrative, with the idea itself of the book. If the author wished to trace out the development of the faith of the disciples and of his own, the birth of this faith must be the starting-point of the narrative this is indeed the case; comp. John 1:19 ff. and the consummation of this faith must be the end of it. This consummation we find in the exclamation of Thomas.

We need not be astonished, therefore, at not finding in such a gospel the account of the ascension, any more than we have found in it that of the baptism of Jesus. Both the one and the other of these events are situated outside of the limits which the author had drawn for himself. And we see how destitute of foundation are the consequences which an ill-advised criticism has drawn from this silence, to contest both the faith of the author in these events, and the reality of these facts themselves. If John believes in the reality of the bodily resurrection of Jesus and the preceding chapter leaves no doubt in this regard and if he cannot have thought that the body of the Risen One was subjected again to death, there remains but one possibility: it is that he attributed to Him, as the mode of departure, the ascension, as the apostolic Church in general accepted it. This is proved, moreover, by the words which he puts into the mouth of Jesus, John 6:62 and John 20:17. It would be proved, if need were, by his very silence, which excludes every other supposition.

Vv. 30, 31. “ Jesus therefore did many miracles, other than these, in the presence of His disciples, which are not written in this book. 31. But these are written that you may believe that Jesus is the Christ, the Son of God, and that, believing, you may have life in his name. ”

The μέν prepares the way for the following contrast. The apostle desires to set forth clearly the fact that his thought was not to trace out the complete picture of all that he has seen and heard, for the contrary supposition would end in rendering suspicious the facts related in other writings and not mentioned by him, which is far from his thought. He has made, among the multitude of facts included in the history of Jesus, a choice appropriate to the end which he proposed to himself. In the face of this declaration of the author, how can serious critics reason thus: John omits, therefore he denies or is ignorant of, for example, the story of the miraculous birth, the temptation, the healings of lepers or demoniacs, the transfiguration, the institution of the Lord's Supper, Gethsemane, the ascension, etc.!

According to some interpreters, from Chrysostom to Baur, the words: the signs which Jesus did, designate only the appearances related in this chapter, as signs or proofs of the resurrection; from which it would follow that these verses, John 20:30-31, are the conclusion, not of the gospel, but only of the narrative of the resurrection. This opinion is incompatible: 1, with the term ποιεῖν, to do: one does not do appearances; 2, with the two expressions many and others: the appearances were neither so numerous nor so different; 3, the expression in this book shows that the question is of the entire work, and not only of one of its parts.

The signs of which John means to speak are essentially the miracles, but not as separate from the teachings, “which are almost always the commentary on them” (Weiss).

By the terms: in the presence of His disciples, John makes prominent the part appointed for the Twelve in the foundation of the Church. They were the accredited witnesses of the works of Jesus, chosen to accompany Him, not only for the development of their personal faith, but also with a view to the establishment of faith in the whole world; comp. John 15:27 and Acts 1:21-22. Whatever Luthardt, Weiss and Keil may say, it seems to me difficult not to see in the position of the pronoun τούτῳ, after the substantive βιβλίῳ : “this book,” a tacit contrast to other writings containing the things omitted in this. This expression, thus understood, accords with all the proofs which we have met of the knowledge which John already had of the Synoptics. The apostle therefore confirms by these words the contents of these gospels, which were earlier than his own, and tells us that he has labored to complete them.

And what end did he propose to himself in writing a history of Jesus under these conditions? John 20:31 answers this question. He wished to bring his readers to the same faith by which he was himself filled. He consequently selected from the life of his Master the facts and testimonies which had the most effectually contributed to form and strengthen his own faith. From this selection it is that the Gospel of John originated.

In saying you, the apostle addresses himself to certain definite Christians, but persons who, as Luthardt says, represent for him the whole Church. They believe already, no doubt; but faith must ever advance, and at every step, as we have seen, the previous faith appears as not yet deserving the name of faith (see John 2:11 and elsewhere).

John characterizes Jesus, the object of faith, in such a way as to indicate the two phases which had constituted the development of his own faith: first, the Christ; then, the Son of God.

The first of these terms recalls to mind the accomplishment of the prophecies and of the theocratic hope. It was in this character that the faith of the disciples had at first welcomed Him (John 1:42; John 1:46). The solemnity with which this notion of Messiah is called to mind in this verse, the summary of faith, absolutely sets aside the idea of a tendency opposed to Judaism in the author of the fourth Gospel. But the recognition of the Messiah in Jesus had been only the first step in the apostolic faith. From this point John and his associates were soon raised to a higher conception of the dignity of Him in whom they had believed. In this Messiah they had recognized the Son of God. The first title referred to His office; this one refers to His person itself. It is especially since the fifth chapter of our Gospel that this new light finds its way into the souls of the disciples, under the sway of the declarations of Jesus. It has reached its perfection in the words of Thomas: My Lord and my God, which have just closed the Gospel.

If these two terms had the same meaning, the second would here be only a mere tautology. The first refers to the relation of Jesus to Israel and to men, the second to His personal relation to God.

If John proposed to make his readers sharers in his faith, it is because he has learned by his own experience that this faith produces life: that, believing, you may have life. To receive Jesus as the Son of God is to open one's heart to the fulness of the divine life with which he is himself filled; human existence is thus filled with blessedness and strength in communion with God. The words in His name depend, not on believing, but on the expression have life. This name is the perfect revelation which Jesus has given of Himself, by manifesting Himself as Christ and as Son of God.

Either, therefore, the author who speaks thus of the design of his book deceives us, or he did not write in the interest of speculation. He aims, not at knowledge, but at faith, and through faith at life. He is not a philosopher, but a witness; his work as a historian forms a part of his apostolic ministry. In all times, those who have not seen will be able through his testimony to reach the same faith and the same life as himself. We are thus enlightened as to the method and the spirit of his book.

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 30, 31. This passage is evidently the conclusion of the Gospel as it was originally written, and it sets forth the purpose which the author had in view. We may notice in connection with these verses the following points:

(a) The writer evidently shows that he prepares his book on a principle of selection (many others are not written, but these are written); (b) The selections which he makes are made with a view to the proving of some truth or doctrine or fact (σημεῖα); (c) The proofs are those which were given in the presence of the disciples they depend for their force, therefore, in a special sense, upon the experience and personal witness-bearing of these disciples; (d) The disciples are those whose first meeting with Jesus is recorded in the first chapter, and their companions in the apostolic company and the personal friends of Jesus; (e) The doctrine or truth or fact to be proved is that Jesus is the Christ, the Son of God; (f) This statement, when interpreted as it must be by the Prologue, from which the entire development of the proof begins, must mean that He is the Logos made flesh; (g) The object in view in giving this proof and establishing this doctrine is that the readers may believe what the writer evidently believes; (h) The final purpose is that, through thus believing, the readers may have life that is, that eternal life of which the book speaks.