Jesus was the most active person in history

JESUS WAS THE MOST ACTIVE PERSON IN HISTORY
EDITED BY GLENN PEASE
JOHN 21:25
"Jesus did many other things as well. If every one of
them were written down, I supposethat even the
whole world would not have room for the books that
would be written."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Witness Authenticating Witness
John 21:24
J.R. Thomson That the last two verses of this Gospel are not the composition of the evangelist
whose name it bears is plain enough. But it is almost equally plain that this fact does not detract
from their value, but, all things considered, rather adds to it.
I. IT IS EVIDENT THAT THIS GOSPEL WAS KNOWN TO THE CONTEMPORARIES OF
THE APOSTLE JOHN. Whoever wrote these supplementary sentences, this appendix to the
treatise, it is clear that the treatise itself was in his hands, and that he added his witness in the
earliest age, and in all likelihood while the aged John was still living.
II. JOHN HIMSELF WAS KNOWN BY THE WRITER OF THIS APPENDIX TO BE THE
AUTHOR OF THE GOSPEL. No one who is unprejudiced can suppose that this addition was
made long after the writer was dead, and longer still after the death of the great Subject of the
memoir. We have not here the record of an opinion; it is not the case of an anonymous Christian
giving expression to his judgment that, as a matter of criticism, John was probably the author of
the Gospel. "We know," he says - speaking for others as well as for himself - "that his [the
beloved disciple's] testimony is true." They had doubtless heard many of the contents of the book
from the lips of John himself, and they had doubtless heard the aged apostle acknowledge the
authorship.

III. THE VERSE CONTAINS A GUARANTEE OF THE VERACITY OF JOHN. In stating that
they knew that John's testimony was true, the guarantors and attestors must have been
deliberately laying claim to independent sources of information. What more reasonable than to
believe that they had seen and listened to some who had been witnesses of the Lord's death and
of his resurrection-life? They may not only have entertained other apostles at Ephesus; they may
have visited Jerusalem, and have seen those who in their youth had seen the Lord. In many ways
they may have satisfied themselves that the records of John were not "cunningly devised fables;"
that he had spoken what his eyes had seen and his ears had heard of the Word of life.
IV. THE WITNESS THUS BORNE TO THE GOSPEL CONFIRMS ITS CLAIM UPON OUR
REVERENT ATTENTION AND FAITH. This was the intention with which the appendix was
added. And as the interest and value of the document center in the Being to whom it mainly
relates, we may justly acknowledge that we are under a moral obligation to study the testimony
borne. The Gospel of John is to be treated as an ordinary book in so far that its acceptance as
credible depends upon evidence of an appropriate and convincing character. But its contents are
far from ordinary; they are so extraordinary that it is reasonable and right for the reader to look
for a valid foundation for his credence. And inasmuch as the manifest purpose, the professed
purpose, for which the Gospel was written was to produce faith in the Lord Jesus Christ, we shall
only receive the testimony of this unnamed but credible and veracious attestor so as to secure our
highest enlightenment and welfare, if we are convinced that Jesus Christ is indeed the Son of
God and the Savior of mankind. Even assent to historical truth is insufficient; for this is the
means to an end, and that end is "saving faith." - T.
Biblical Illustrator
This is the disciple which testifieth of these things.
John 21:24, 25
The Gospel of St. John
T. Whitelaw, D. D.I. ITS TRANSCENDENT THEME. — "The things which Jesus did."
1. Their number — "many."
2. Their variety — "other."
3. Their importance. So deep had been the impression made by them that they were even then
remembered and could have been written down.
4. Their significance. "The world would not contain," &c.
II. ITS UNAMED AUTHOR — the disciple whom Jesus loved. That this was John —
1. The Gospel indirectly attests.
2. Ecclesiastical tradition confirms.
III. ITS VERACIOUS CHARACTER.
1. The testimony of the author's consciousness, if ver. 24 be authentic.
2. The testimony of his contemporaries, probably the Ephesian Elders, if ver. 24 be non-
Johannine.Lesson: Gratitude —

1. To God for His Son, Jesus Christ.
2. To Jesus Christ for the things which He did.
3. To the Holy Spirit for this sublime Gospel
(T. Whitelaw, D. D.)
The revealed and the unrevealed in Christ's biography
D. Thomas, D. D.I. VERY MUCH HAS BEEN REVEALED. His four biographers have said
very much about Christ, and each has presented Him in some fresh aspect.
II. MUCH MORE MIGHT HAVE BEEN REVEALED (ver. 25). What volumes it would have
taken to record the deeds and words of Him who never spent an idle hour, but "went about doing
good!" Conclusion:
1. We should fully appreciate the amount revealed. It teems with truths, and pulsates with
inspiration. A larger amount, perchance, would have been obtrusive rather than helpful.
2. We may anticipate wonderful studies. All the unrevealed will be brought under our
observation.
(D. Thomas, D. D.)
The authentic and apocryphal Gospels
George Dawson, M. A.There are very many things written concerning Christ which are believed
by others, but which I do not believe. The evidence from without I care little for, regarding only
the evidence from within. Therefore it is that the reading of the uncanonical Gospels is useful in
showing what a fine instinct, what a spirit of good taste, what a divinely inspired knowledge of
what Christ was, the men who wrote our Four Gospels had. Between the two there is that
singular difference which strikes a man of fine taste between the consummate work of a true
artist and the work of a dauber, between a work of art wrought in love and one wrought only for
bread. For the spirit of an artist creeps into every stroke of his brush; and in the writing of the
Gospels, in settling which are canonical, every stroke is a betrayal. The apocryphal Gospels are
not only a curious picture of the floating traditions of the Church; they are earthen vessels full of
earthly dregs. They gather about Christ the stains of human stupidity and ignorance. Just as a
man of fine taste has no difficulty in judging in a moment between a Raphael and what a coarse
picture dealer declares to be one; just as one accustomed to the fine aromas of the wine of
Hamburg can distinguish it from the spurious rubbish that is brought to imitate it; just as those
who know the ring of true gold are proof against being deceived by the counterfeit, so there need
be no difficulty in judging of these writings, as compared with the four Gospels now in use.
(George Dawson, M. A.)
There are also many other things.
The magnitude of Christ's life
George Dawson, M. A.Such words as these are called "strong language" and "exaggeration." But
strong language is always true to the poet, natural to the passionate, truthful to the large-minded;
and only obnoxious to the small, feeble, chill-blooded, to those who find human language big
enough to live in. Human language is often felt to be like that bed of old, which was so short that
a man could not stretch himself on it; and in trying to cover himself with the coverlid, found it to
be too narrow. So as the next thing to having an adequate spoken language, men do what they

can by extravagance to make it up. A great poet like Shakespeare presses the universe into his
passion. He tells the woman he adores that her eyes outvie the brightness of the rising morning.
One great ancient wished he was a star that he might look down always on her he loved. So these
souls, feeling deeply, in order to say what they wish to say, since words won't do it, call upon all
things to help them — the rose of Sharon, the lily of the valley — all things are called in, that the
beloved may be set forth in glory. Strong language is objectionable, is it? Yes, when it is but the
emphasis of emptiness; when little people make a great noise, using language stronger than the
occasion requires, the sin and shame of it is that they have no feeling adequate to it. But when
the heart is all aglow, and the thing to be said infinite, then the most extravagant language is
poverty stricken. To hear some commentations over the phrase is charming — "This passage
must not be taken literally; of course the Apostle meant — "Oh, thank you for nothing! I want
not your dry bread of sand.'" What John meant was that there were so many things that might be
told about Christ, that the world could not contain it all. Beautiful expression! And how
adequate! Now, what does it teach? If any man's biography were to be daily written down it
would make a big book. One of the most charming books was written by a man on a tour round
his chamber. Put some people in a room and they behold no more than a blind horse would. But
not so with the instructed man. He would pause at every part of the room, and tell tales about the
woodwork, tales of the trees from which the wood came, and or the climate in which they grew
— tales that would run back to Adam. Franklin tells us that he "rose at six and washed." But if he
had stopped to tell us all about "rose," what a volume would be wanted, and so on with "washed"
and "dressed." And so one might come to think with the great poet, that the best portion of a
man's life lies in the little nameless, unrecorded acts of kindness. It is the unwritten things of life
that uphold the great things. So, when we think of Christ's life, and of the little that is said about
Him, we know there must have been much that might have been written.
(George Dawson, M. A.)
The many things which Jesus did
J. Vaughan, M. A.Does St. John end his Gospel with an exaggeration? What shaft we say?
I. THERE ARE SEVERAL SOLUTIONS.
1. That the passage has been interpolated. But this view has no foundation. The verse is only
wanting in one MS.
2. That it is only St. John's way of expressing his sense of the immense diligence of Christ's life,
and the unparalleled number of His good works; and that, to convey that idea, he uses language
which is, indeed, after the Eastern language, hyperbolical; but which could not mislead.
3. That St. John is speaking of all which Christ had done, and is doing, and will do to all eternity
— in which acceptation the words would be strictly true — for then we should be dealing with
the Everlasting and the Infinite — which, of course, exceeds the compass of the universe. But the
comment is strained and far-fetched.
4. That the word "contain" is ambiguous, and that it might be translated, "the world," i.e., the
ungodly world, "would not receive the whole of what Jesus did."
5. That St. John is speaking not of the mere outward actions, but of what they represented and
involved. And this is none other than a literal truth that "if all these" were "written," seriatim,
"the world itself could not contain the account which should be written."

II. The last seems to be the only true understanding of St. John's words: THE
INCOMPREHENSIBLE FULNESS THAT THERE IS IN THE MINUTEST PORTION OF
CHRIST'S MINISTRY.
1. Remember —(1) It is the life of the Son of God who came to this earth for about thirty-three
years, of which we have the history of only three, and in those three only a few leading, salient
features.(2) That the object of this short visit was the salvation of the whole world.(3) That
infinite love, wisdom, and power met in His every word and act.(4) That the record, which has
been given us, has been left for His Church to read, and live upon for ever. There is enough to
satisfy the whole intellect and affection of the race. And if the gospel be such as this — what a
weight, what an infinity, there must be in every iota. If we waste a crumb, it must be at our peril,
and with great damage! Here is our duty, and here is the great work of the Holy Ghost, to find
the latent senses of each fraction of that portentous narrative. "The secret of the Lord," —
covered thoughts, intentions sealed except to the initiated — "the secret of the Lord is with them
that fear Him."
2. You must consider also —(l) Every action of Christ was first a great beautiful fact, standing
out to be admired.(2) It was an illustration of His character, in which we are to read out His
sympathy, wisdom, power, faithfulness, &c.(3) We are to read, through Him, God — the only
real delineation we have of the Invisible Father.(4) It is the illustration and the pledge of what
Christ is and does now He is in glory.(5) It is our pattern and example that we may copy.(6) It is
an allegory — a parable of spiritual things which always lie underneath it.
3. Now, take any one event in our Lord's ministry, and divide it into all these parts: see it in all
its lights; and what a volume will be there! Regard, in this way, His baptism, or His temptation,
or His transfiguration, or His death, &c., or any one of His miracles; or a prayer, a touch, a look;
and into what masses and mountains of thought it all swells! What piles upon piles might be said
and written!
4. Think of all that, for nearly nineteen centuries, has been said and written by the Church on
those four Gospels; and yet it is not exhausted. New thoughts, new beauties, new comforts are
coming up every day. And were the world to last nineteen thousand centuries more, it would be
just the same! And will not these things be the themes of faculties infinitely higher, than now,
throughout eternity? Do not "the angels" still "desire to look" on them?
5. Then, we must add to the account that there were "many things which Jesus did" which St.
John knew but did not record; many more, which none knew, or could know. But all would bear
the same development.
6. Then, when, for a moment, we try to draw these together and conceive the total of such an
aggregate, is the language one whir too strong?
III. LET ME GATHER SOME INFERENCES.
1. When we have to do with the life of Christ, we are dealing with the most solemn immensities.
The more we study it, the more we shall feel with St. John — that we are standing on the shore
of a boundless ocean; that what we see is nothing compared to what lies beyond the horizon.
That all human intellect put together, and all the largest hearts of men of love, if that love could
go on for ever, could not contain the half of what Christ did, and what Christ was. Is that too
much to say? You will not think so if you love Him and know Him.

2. Therefore you must come to the contemplation of every part of Christ's life very modestly.
There is much more than you have any idea of. If you think you know any verse of the Bible,
you have yet a great deal to learn. You will never empty it. And, seeing it so exceeds all our
proportions, you must pray for the enlargement of your own soul, that you may be able to
contain it.
3. For a heart enlarged by the Holy Ghost has a greater capacity than the universe. The universe
could not contain it; but, by the working of the Holy Ghost, it is promised you shall be "able to
comprehend with all saints, what is the length, and breadth, and depth, and height, and know that
love of Christ which passeth knowledge."
(J. Vaughan, M. A.)
The unwritten sayings of Jesus
H. W. Beecher.When I see how much has been written of those who have lived; how the Greeks
preserved every saying of Plato's; how Boswell followed Johnson, gathering up every leaf that
fell from that rugged old oak, and pasting it away, I almost regret that one of the disciples had
not been a recording angel, to preserve the odour and richness of every word of Christ. When
John says, "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," it affects me more profoundly than when I think of the destruction of the Alexandrian
Library, or the perishing of Grecian art in Athens or Byzantium. The creations of Phidias were
cold stone, overlaid by warm thought; but Christ described His own creations when He said,
"The words that I speak unto you, they are life." The leaving out of these things from the New
Testament, though divinely wise, seems, to my yearning, not so much the unaccomplishment of
noble things, as the destruction of great treasures, which had already had oral life, but failed of
incarnation in literature.
(H. W. Beecher.)
The sufficiency of the Gospels
Mathematicus.Supposing a complete biography of Christ to have been written, let us consider —
I. ITS MAGNITUDE. In every life there are many transactions which would add nothing to the
completeness of a biography. There are many things in the experience of us all which are like
blades of grass. To distinguish them in a picture would be to impair it and give us not the field
but the grass. But things were otherwise with Christ. Every miracle, prayer, look, &c., was
worthy of a picture by itself. And suppose instead of our present summary we had all the details
what a library there would be. And then there are many things which it takes a longer time to
describe than to do.
II. ITS CUMBROUSNESS.
1. What life would be long enough to produce it.
2. What means could be adequate to disperse it.
3. What man could read, let alone remember it. Conclusion: Let us see the impossibility of
making any improvement in God's Word. There is wisdom as well in its limits as in its matter
and form.
(Mathematicus.)

St. John's Gospel a collection of specimens
J. Culross, D. D.The materials which he has actually made use of are few in number compared
with the store from which he might have drawn; he omitted many things, the record of which
might have over-filled the world with books; with only a few selections from his rich treasury, he
shows us the glory of the Incarnate Word — as if a painter should take a bit of grey rock, a tuft
of maidenhair fern growing in a crevice, some patches of grass and heather, a tree or two, a
human figure, a dim-seen mountain range, the infinite blue sky, and putting these into a picture
should show us the glory of God in nature.
(J. Culross, D. D.)
Christ an inexhaustable treasure
J. Cynddylan Jones, D. D.Treasures many are contained in the Bible, but not all. There are more
treasures in Christ than even in the Bible. He could not transfer all the treasures of His person
into a book, "for if they should be written," &c. Blessed be God for the treasures contained in
this precious volume before me, but the day will arrive when they shall be all exhausted. But
after exhausting the treasures of the Book, the treasures of the Person will still remain. Blessed
be His name for the treasures which have come through Christ, thrice blessed for the treasures
that are in Christ. Dwelling in Him are treasures enough to make a dozen new Bibles, the Bibles
of eternity.
(J. Cynddylan Jones, D. D.).
COMMENTARIES
Ellicott's Commentary for English Readers(25) And there are also many other things which Jesus
did. . . .—The MSS. evidence for this verse is also so conclusive that almost every competent
editor inserts it in his text, but it is not found in the famous Sinaitic Codex. The transference
from the plural to the singular—“We know” (John HYPERLINK "/john/21-24.htm"21:24), “I
suppose” (in this verse)—has led to the supposition, which is in every way probable, that it is the
individual testimony of an amanuensis who, from personal knowledge of the life of Christ, or
from knowledge derived from the Apostle John or from others, feels that full beyond all human
thought as this Gospel is, it is but a part of the greater fulness. No book could record, no words
could tell, what that life was, or what things Jesus did. The disciples saw and believed, and wrote
these things that we may believe, and in believing may have life in His name.
The word “Amen” is not found in the better MSS., and in no part of the written text. It is the
natural prayer of some copyist, as it is the natural prayer of every devout reader that the writer’s
purpose may be fulfilled.
The chief MSS. have a subscription appended to the Gospel. “According to John” (Vatican);
“Gospel according to John” (Sinaitic [?], Alexandrine, Paris, Basle); “Gospel according to John
is ended;” “Gospel according to Luke begins” (Cambridge).

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Benson Commentary HYPERLINK "/commentaries/benson/john/21.htm"HYPERLINK
"/john/21-25.htm" HYPERLINK "/commentaries/benson/john/21.htm"John HYPERLINK
"/commentaries/benson/john/21.htm"21:25. And there are also many other things which Jesus
did — Many which none of the evangelists have recorded; which, if they should be written every
one — Every fact, and all the circumstances thereof; I suppose — This expression, which softens
the hyperbole, (if this be one,) shows that John wrote this verse; the world itself could not
contain the books that should be written — The construction of this verse, in our present
translation, is fully justified by adducing from the Old Testament expressions equally
hyperbolical. Thus Exodus HYPERLINK "/exodus/3-8.htm"3:8, the land of Canaan is said to
flow with milk and honey. Numbers HYPERLINK "/numbers/13-33.htm"13:33, the spies, who
returned from searching the land of Canaan, say they saw giants there of such a prodigious size,
that they were, in their own sight, as grasshoppers. Jdg HYPERLINK "/judges/7-12.htm"7:12,
the Midianites, &c., are said to lie along in the valley like grasshoppers, and their camels to be as
the sand by the sea-shore for multitude. 1 HYPERLINK "/1_kings/10-27.htm"Kings
HYPERLINK "/1_kings/10-27.htm"10:27, Solomon is said to make silver be in Jerusalem as
stones. The reader may find more examples of such hyperboles, both in sacred and profane
authors, in a note of Bishop Pearce on this text. Such expressions are not unusual in the
magnificent luxuriance of the oriental style, though rarely occurring in the simple, artless
narrations of the apostles. Thus understood, the clause simply means, that Jesus performed a
prodigious number of miracles. The text may, nevertheless, be considered in a sense somewhat
different. This evangelist frequently uses the word world in a general sense, to denote its
inhabitants, as John HYPERLINK "/john/8-26.htm"8:26, and in other places, (see John
HYPERLINK "/john/15-18.htm"15:18,) as signifying the carnal and unbelieving part of
mankind. The Greek word χωρεω, here translated contain, is not only used in that sense, but,
when applied to the mind, denotes the reception and understanding of any thing, and is rendered
to this purpose, Matthew HYPERLINK "/context/matthew/19-11.htm"19:11-12; and Philemon
HYPERLINK "/philemon/1-15.htm"1:15. By adopting these observations the text may be
understood to mean, I am persuaded the world itself would not receive the books that should be
written; which is Doddridge’s translation. Whitby, Chandler, and many others, have supported
this construction. According to it John informs us, that if all the miracles which Jesus performed
were written, the world itself could not receive the books, could not believe them, because they
would appear absolutely incredible. But to this interpretation it may be objected, that the phrase,
αυτον τον κοσμον, the world itself, cannot mean the men of the world, for which reason the first
sense, it seems, is to be preferred.
“I agree perfectly,” says Dr. Campbell, “with those interpreters who think that the hyperbole
contained in this verse is much more tolerable than the torture to which some critics have put the
words, in order to make them speak a different sense.”
“Perhaps,” says the pious Dr. Doddridge, referring to what St. John here declares respecting the
many other things done by Jesus, which have not been recorded, “it may be a most delightful

part of the entertainment of the heavenly world, to learn from our blessed Lord himself, or from
those who conversed with him on earth, a multitude of such particulars of his life as will be well
worthy our everlasting admiration. In the mean time, let us praise God for what is recorded, and
let us study the sacred records which contain such authentic and exact accounts of those
important facts, in which we are all so nearly concerned; records incomparably more valuable
than the writings of our private estates, or the charters of our public liberties. Let us earnestly
pray, that their great design may be answered in us; and make it our importunate request to Him,
who is the giver of all grace, that through the operations of that Holy Spirit, (without the
influence of which, even the Scripture itself, with all our advantages for understanding and
improving it, will be but a sealed book, or a dead letter,) our faith may be nourished and
confirmed by every portion of it which we read. And let us, above all, be concerned that our
hearts may be so influenced by his word, and, as it were, delivered into the mould of it, that,
believing in Christ, under all the characters he bears, we may have life through his name, and
may at length receive the end of our faith in the complete salvation of our souls.” Amen! So may
it be to the author of this work, and to all that do or may peruse it!
Matthew Henry's Concise Commentary21:25 Only a small part of the actions of Jesus had been
written. But let us bless God for all that is in the Scriptures, and be thankful that there is so much
in so small a space. Enough is recorded to direct our faith, and regulate our practice; more would
have been unnecessary. Much of what is written is overlooked, much forgotten, and much made
the matter of doubtful disputes. We may, however, look forward to the joy we shall receive in
heaven, from a more complete knowledge of all Jesus did and said, as well as of the conduct of
his providence and grace in his dealings with each of us. May this be our happiness. These are
written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might
have life through his name, ch. 20:31.
Barnes' Notes on the BibleMany other things - Many miracles, John HYPERLINK "/john/20-
30.htm"20:30. Many discourses delivered, etc.
I suppose ... - This is evidently the figure of speech called a hyperbole. It is a mode of speech
where the words express more or less than is literally true. It is common among all writers; and
as the sacred writers, in recording a revelation to men, used human language, it was proper that
they should express themselves as men ordinarily do if they wished to be understood. This figure
of speech is commonly the effect of surprise, or having the mind full of some object, and not
having words to express the ideas: at the same time, the words convey no falsehood. The
statement is to be taken as it would be understood among the persons to whom it is addressed;
and as no one supposes that the author means to be understood literally, so there is no deception
in the case, and consequently no impeachment of his veracity or inspiration. Thus, when
Longinus said of a man that "he was the owner of a piece of ground not larger than a
Lacedaemonian letter," no one understood him literally. He meant, evidently, a very small piece
of land, and no one would be deceived. So Virgil says of a man, "he was so tall as to reach the
stars," and means only that he was very tall. So when John says that the world could not contain
the books that would be written if all the deeds and sayings of Jesus were recorded, he clearly
intends nothing more than that a great many books would be required, or that it would be
extremely difficult to record them all; intimating that his life was active, that his discourses were
numerous, and that he had not pretended to give them all, but only such as would go to establish
the main point for which he wrote that he was the Messiah, John HYPERLINK
"//biblehub.com/john/20-30.htm"20:30-31. The figure which John uses here is not uncommon in

the Scriptures, Genesis HYPERLINK "/genesis/11-4.htm"11:4; Genesis HYPERLINK
"/genesis/15-5.htm"15:5; Numbers HYPERLINK "/numbers/13-33.htm"13:33; Daniel
HYPERLINK "/daniel/4-20.htm"4:20.
This gospel contains in itself the clearest proof of inspiration. It is the work of a fisherman of
Galilee, without any proof that he had any unusual advantages. It is a connected, clear, and
satisfactory argument to establish the great truth that Jesus was the Messiah. It was written many
years after the ascension of Jesus. It contains the record of the Saviour's profoundest discourses,
of his most convincing arguments with the Jews, and of his declarations respecting himself and
God. It contains the purest and most elevated views of God to be found anywhere, as far
exceeding all the speculations of philosophers as the sun does the blaze of a taper. It is in the
highest degree absurd to suppose that an unlettered fisherman could have originated this book.
Anyone may be convinced of this by comparing it with what would be the production of a man
in that rank of life now. But if John has preserved the record of what has occurred so many years
before, then it shows that he was under the divine guidance, and is himself a proof, a full and
standing proof, of the fulfillment of the promise which he has recorded that the Holy Spirit
would guide the apostles into all truth, John HYPERLINK "/john/14-26.htm"14:26. Of this book
we may, in conclusion, apply the words spoken by John respecting his vision of the future events
of the church: "Blessed is he that readeth and they that hear the words of this" book, "and keep
those things which are written therein, for the time is at hand," Revelation HYPERLINK
"/revelation/1-3.htm"1:3.
Jamieson-Fausset-Brown Bible Commentary25. And there are many other things which Jesus
did—(Compare Joh 20:30, 31).
if … written every one, I suppose—an expression used to show that what follows is not to be
pressed too far.
even the world itself would not hold the books, &c.—not a mere hyperbolical expression, unlike
the sublime simplicity of this writer, but intended to let his reader know that, even now that he
had done, he felt his materials so far from being exhausted, that he was still running over, and
could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in
the limitation of these matchless histories, in point of number, there is as much of that divine
wisdom which has presided over and pervades the living oracles, as in their variety and fulness.
Matthew Poole's Commentary But none must imagine that all Christ’s sermons, or miracles, are
recorded in this book, or in any of the other Gospels; the world would have been too much filled
with books, if all spoke or done by our Saviour had been written. There is so much written as it
pleased God we should know, or was necessary for us to know for the true ends of such
revelation; to beget and increase faith in us, and to promote and direct holiness.
Gill's Exposition of the Entire BibleAnd there are also many other things which Jesus did,....
Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he
had with his disciples, and others, on different accounts; but to the signs, and wonders, and
miraculous operations, which were done by him, that are neither recorded in this, nor in any of
the evangelists:
the which, if they should be written everyone; with all the particular circumstances relating to
them:
I suppose that even the world itself could not contain the books that should be written. The
Arabic version renders it, "the things written in the books"; and the Syriac, "that the world would

not be sufficient for the books that should be written"; and so the Persic, which adds, "and the
Scribes of the world would fail, or be deficient"; there would not be Scribes enough in the world
to write them; nor could they be read by men, if they were written; the world would be
overloaded with them; and therefore the Holy Ghost has not thought fit to lay such a burden on
men they could not bear, as to read such numbers of volumes; but has reduced them into a brief
compendium, which may be read with ease, delight, and pleasure; and which is abundantly
sufficient to attest the truth of Christ's incarnation, miracles, doctrines, obedience, sufferings,
death, resurrection, ascension, session at God's right hand, &c. and of the whole of Christianity,
and all that appertains to it, or whatever is necessary to be known, for the salvation of men: for
this cannot be understood of the carnal and unbelieving part of the world, not receiving and
bearing what would be contained in such volumes, were they written; for they are not able to
receive and bear what is now written, but reject and despise it as foolishness. Some understand
this as an hyperbolical expression; but the sense above given, may be admitted without an
hyperbole; though an hyperbole may very well be allowed of; nor, taken literally, will it appear
greater than some others used in Scripture; as when the posterity of Abraham are said to be as
numerous as the stars of the sky; and especially when said to be as the sand by the sea shore,
innumerable, Hebrews HYPERLINK "/hebrews/11-12.htm"11:12 and when Capernaum is said
to be exalted unto heaven, or to reach unto it, Matthew HYPERLINK "/matthew/11-
23.htm"11:23 and particularly the Jews have no reason to object, as one of them does (g), to such
a way of speaking, whose writings abound in hyperbolical expressions, and in some like to this;
as when one of their Rabbins says (h),
"if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes, and all
the children of men Scribes, , "they would not be sufficient to write the law", which have
learned, &c.''
and it is commonly said (i) by them, if this, or that, or the other thing was done, , "the world
would not be able to bear them". And a later writer (k) of theirs, speaking of the different
interpretations given by some of their Rabbins of a certain passage, says, they are so many, that
an ass is not able to carry their books. And the intention of this expression, supposing it
hyperbolical, is to show, that but a few of the wonderful things done by Christ were recorded by
the evangelist, in comparison of the many which he every day did, in all places where he came;
for he was continually going about doing good, and healing all manner of diseases; but these that
were written are sufficient to prove him to be the true Messiah, and to require faith in him as
such. To all which the evangelist sets his "Amen", as attesting and confirming the truth of all he
had written; and which may be depended upon, and assented to, as truth, by all that read this
Gospel. The Alexandrian copy, and Beza's Cambridge copy, have not the word "Amen"; nor
have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some copies the following words
are added,
"the Gospel according to John was given out thirty two years after the ascension of Christ;''
which would fall on the year of Christ 66, and so before the destruction of Jerusalem; which is
contrary to the common opinion of learned men, some placing it in the year 97, others in the year
99.
(John starts his Gospel by stating: "All things were made by him". If one were to attempt to even
summarise the works of creation, there is no way the world could contain the resulting volumes!
Editor.)

(g) Jacob Aben ben Amram, porta veritatis, No. 1094. apud Kidder, Demonstration of the
Messiah, par. 3. p. 67. Ed. fol. (h) Shirhashirim Rabba, fol. 4. 2.((i) Zohar in Exod. fol. 106. 4. &
in Lev. fol. 26. 2. & 49. 3. & in Num. fol. 52. 2. & 59. 3. & 63. 3. & 64. 4. & 82. 3, 4. (k) R.
Abraham Seba in Tzeror Hammor, fol. 79. 1.
Geneva Study BibleAnd 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. Amen.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT Commentary HYPERLINK "/commentaries/meyer/john/21.htm"HYPERLINK
"/john/21-25.htm" HYPERLINK "/commentaries/meyer/john/21.htm"John HYPERLINK
"/commentaries/meyer/john/21.htm"21:25. Apocryphal conclusion to the entire Gospel (see the
critical notes) after the Johannean appendix, John HYPERLINK "/context/john/21-1.htm"21:1-
24, had been added.—ὅσα] ἅ, which Lachmann, Tischendorf, after B. C.* X. ‫.א‬ Or. read, would
give the relative definition simply as to matter (quae fecit); but ὅσα gives it quantitatively
(quotquot fecit), as, frequently also in the classics, ὅσος follows after πολύς (Hom. Il. xxii. 380;
Xen. Hell. iii. 4. 3). The ἐποίησεν (without σημεῖα, John HYPERLINK "/john/20-31.htm"20:31)
designates the working of Jesus in its entire universality, but as that which took place on earth,
not also the Logos activity from the beginning of the world, as, in spite of the name ὁ Ἰησοῦς,
comp. John HYPERLINK "/john/20-30.htm"20:30, Hoelemann, p. 79 ff., assumes, who sees in
John HYPERLINK "/john/21-25.htm"21:25 the completion of the symmetry of the gospel in
keeping with the prologue. The pre-human activity of the Logos might be an object of
speculation, as John HYPERLINK "/john/1-1.htm"1:1 ff., but not the contents of the histories,
which were still to be written καθʼ ἕν, not the task of a gospel. Hence the composer of John
HYPERLINK "/john/21-25.htm"21:25, moreover, has throughout indicated nothing which points
back further than to the activity of the Incarnate One,[1] and not even has he written ὁ Χριστός,
or ὁ κύριος, or ὁ υἱὸς τοῦ Θεοῦ, but ὁ Ἰησοῦς.—ἅτινα] quippe quae, utpote quae. The relative is
likewise qualitative (Kühner, II. § 781, 4, 5, and ad Xen. Mem. ii. 1. 30), namely, in respect of
the great multitude; hence not the simple ἅ.—καθʼ ἕν] one by one, point by point. See
Bernhardy, p. 240; Ast, Lex. Plat. I. p 639 f.—οὐδὲ αὐτὸν τ. κόσμ.] ne ipsum quidem mundum,
much less a space in it.—οἶμαι] Placed in John’s mouth by the composer of the concluding
verse.—χωρῆσαι] to contain (comp. John HYPERLINK "/john/2-6.htm"2:6; Mark
HYPERLINK "/mark/2-2.htm"2:2). The infin. aor. after οἶμαι without ἄν, a pure Greek idiom
(Lobeck, ad Phryn. p. 751 ff.), expresses what is believed with certainty and decision. See
Bernhardy, p. 383, and on the distinction of the infin. pres. (Pflugk, ad Eur. Hec. 283) and future,
Kühner, II. p. 80 f.—τὰ γραφόμενα] the books, which, if the supposed case occurs, shall be
written. The world is too small, then thinks the writer, to include these books within it, not, as
Luthardt suggests, to embrace the fulness of such testimonies, to which he inaptly adds, since in
truth it is books that are spoken of: “for only an absolutely external circumference is in keeping
with the absolute contents of the Person and of the life of Christ.” Hengstenberg also applies the
expression of external dimension to the “internal overflowing greatness;” comp. Godet; the
object of the history is greater than the world, etc.; Ebrard’s remark is singular: there would be
no room in literature for the books. In a manner opposed to the context, Jerome, Augustine,
Ruperti (who says: the world is “et ad quaerendum fastidiosus est ad intelligendum obtusus”),
Calovius, Bengel, and several others have explained it of the capacitas non loci, sed intellectus
(comp. on Matthew HYPERLINK "/matthew/19-11.htm"19:11).

Not only is the inharmonious and unspiritual exaggeration in John HYPERLINK "/john/21-
25.htm"21:25 un-Johannean (unsuccessfully defended by Weitzel, loc. cit. p. 632 ff., and
softened down by Ewald, with a reference also to Coh xii. 12), it is also apocryphal in character
(comp. similar hyperboles in Fabricius, ad Cod. Apocr. I. p. 321 f., and Wetstein in loc.), but also
the periodic mode of expression, which does not agree with the Johannean simplicity, as well as
the first person (οἶμαι), in which John in the Gospel never speaks; moreover, nowhere else does
he use οἴεσθαι, which, however, is found in Paul also only once (Php HYPERLINK
"/philippians/1-17.htm"1:17). The variations are (see the critical notes) of no importance for a
critical judgment.
[1] For that καθʼ ἕν should point back to John HYPERLINK "/john/1-3.htm"1:3, and τὸν
κόσμον to John HYPERLINK "/john/1-10.htm"1:10, is without any internal justification, and
could be discovered by no reader.
Cambridge Bible for Schools and Colleges25. every one] Literally, one by one.
I suppose] The Greek word (oimai) occurs nowhere else in N.T. excepting Php HYPERLINK
"/philippians/1-17.htm"1:17; James HYPERLINK "/james/1-7.htm"1:7. The use of the first
person singular is very unlike S. John.
If this verse is an addition by an unknown hand it appears to be almost contemporary. The
wording seems to imply that it would still be possible to write a great deal: additional materials
still abound.
could not contain] The bold hyperbole (which may be S. John’s, though added by another hand)
expresses the yearnings of Christendom throughout all ages. The attempts which century after
century continue to be made to write the ‘Life of Christ’ seem to prove that even the fragments
that have come down to us of that ‘Life’ have been found in their many sidedness and profundity
to be practically inexhaustible. After all that the piety and learning of eighteen hundred years
have accomplished, Christians remain still unsatisfied, still unconvinced that the most has been
made of the very fragmentary account of scarcely a tenth portion of the Lord’s life on earth.
What would be needed to make even this tenth complete? What, therefore, to complete the
whole?
Amen] The addition of a copyist.
Bengel's Gnomen HYPERLINK "/commentaries/bengel/john/21.htm"HYPERLINK "/john/21-
25.htm" HYPERLINK "/commentaries/bengel/john/21.htm"John HYPERLINK
"/commentaries/bengel/john/21.htm"21:25. Ἔστι, there are) The Present. They were present to
the mind of John; and there is no doubt but that he was wont to narrate many such things in his
conversations.—καὶ ἄλλα, other things also) The interests of Christianity suffer no loss in
consequence, because some things which the apostles wrote are not extant in the present day: for
not even is this prejudicial to it, that many of those things which Jesus did and said have not even
been recorded.—καθʼ ἕν, every one, in detail, particularly) as concerns the facts and their several
attendant circumstances.—οἶμαι, I think) By this word the amplification [the largeness of the
statement as to the world not being able to contain the books] is softened down. The Singular
number shows that John wrote this verse.—τὸν κόσμον, the world) John had a most exalted

(august and grand) opinion of the multitude of Christ’s miracles.—χωρῆσαι, contain
[comprehend]) This is not to be taken of geometrical, but of moral capability of containing.
Believers would be capable of comprehending: for them, however, enough has been written: ch.
John HYPERLINK "/john/20-31.htm"20:31. The world would only perplex itself further [if
more had been written]: it is therefore its interest that is consulted by the very fact of the duly
regulated brevity which has been adopted. Such books as this which John has written would of
themselves be equal to many libraries: (but how much less would the world be capable to
comprehend books as to the other things which Jesus did when He was exalted); and very many
copies of the books would have existed: and the critics and commentators would have considered
that much more trouble was given to them. Already at that time, the officiousness of many in
multiplying transcripts, seems to have given John occasion to add this Epiphonema [An
Exclamation subjoined after a narration. See Append]: as also the pious admiration of believers,
expressed in the 24th verse: so as that he should say, “Your admiration would be much I
‘greater,’ if you knew not only these things which I have written, but also all the other things. I
have not told you all.”[410]
[410] Bengel, J. A. (1860). Vol. 2: Gnomon of the New Testament (M. E. Bengel & J. C. F.
Steudel, Ed.) (A. R. Fausset, Trans.) (389–509). Edinburgh: T&T Clark.
Pulpit CommentaryVerse 25. - There are also many other things which Jesus did, the which, if
they should be written one by one (or, each by itself), I suppose even the world itself would not
contain the books which would (then) be written. Some have suggested the idea that χωρήσειν,
or χωρῆσαι, means "morally contain," "bear with.... endure." This is unsatisfactory. The writer,
by the use of the name "Jesus," is not going back to the pre-existing, premundane activity of the
Logos, but is simply conveying his enthusiastic sense of the inexhaustible fullness of the human
life of the blessed Lord. The whole redeeming life, word, and work of the Word made flesh had a
quality of infinity about it. The entire evangelic narrative has only touched the fringe of this vast
manifestation, a few hours or days of the incomparable life. Every moment of it was infinitely
rich in its Contents, in its suggestions, in its influence. Every act was a revelation of the Father,
of the Son, of the Holy Spirit, giving vistas into the eternities, and openings into the heart and
bosom of Deity. Let all that thus was done take thought-shape in human minds, and word-shape
in human speech, and book-shape or embodiment in human literature, and there are no
conceivable limits to its extent. We use such expressions continually, without feeling that we are
adopting any unnatural or unhealthy hyperbole. The infinite abundance of the teaching and
significance of the blessed life of the Son of God is ample justification of the apostolic
enthusiasm.
PRECEPTAUSTIN RESOURCES
SPURGEON,"Such a full life — so pregnant with meaning — so active, and all its
activity so intensely real and spiritual, that to write a life of Christ is an impossibility: and
though there have been many very admirable “lives of Christ” in our time, I recommend

you to keepto one which is the best of them all, and that one is written by four. The
Gospels according to Matthew, Mark, Luke, and John are the best life of Christ out of
sight. All others must be but mere helps to the understanding of these four."
by Bruce Hurt, MD
John HYPERLINK "https://biblia.com/bible/nasb95/John%2021.25"21:25 And there are
also many other things which Jesus did, which if they were written in detail, I suppose that
eventhe world itself would not contain the books that would be written:
• there: Jn HYPERLINK "https://biblia.com/bible/nasb95/John%2020.30"20:30,31 Job
HYPERLINK "https://biblia.com/bible/nasb95/Job%2026.14"26:14 Ps HYPERLINK
"https://biblia.com/bible/nasb95/Ps%2040.5"40:5 71:15 Ec HYPERLINK
"https://biblia.com/bible/nasb95/Eccles%2012.12"12:12 Mt HYPERLINK
"https://biblia.com/bible/nasb95/Matt%2011.5"11:5 Ac HYPERLINK
"https://biblia.com/bible/nasb95/Acts%2010.38"10:38 Ac HYPERLINK
"https://biblia.com/bible/nasb95/Acts%2020.35"20:35 Heb HYPERLINK
"https://biblia.com/bible/nasb95/Heb%2011.32"11:32
• that even: Nu HYPERLINK "https://biblia.com/bible/nasb95/Num%2013.33"13:33; Dt
HYPERLINK "https://biblia.com/bible/nasb95/Deut%201.28"1:28; Da HYPERLINK
"https://biblia.com/bible/nasb95/Dan%204.11"4:11 Am HYPERLINK
"https://biblia.com/bible/nasb95/Amos%207.10"7:10 Mt HYPERLINK
"https://biblia.com/bible/nasb95/Matt%2019.24"19:24
• John HYPERLINK "/john_21_resources"21 HYPERLINK
"/john_21_resources"Resources - Multiple Sermons and Commentaries
In explaining the purpose of his Gospel John gave a similar caveat earlier…
Many other signs therefore Jesus also performed in the presence of the disciples, which
are not written in this book; but these have been written that you may believe that Jesus is
the Christ, the Son of God; and that believing you may have life in His name. (John
HYPERLINK "https://biblia.com/bible/nasb95/John%2020.30"20:30, HYPERLINK
"https://biblia.com/bible/nasb95/John%2020.31"31)
Many other things - Some might consider this a hyperbole or exaggeration but Luke's statement
suggests it is not unrealistic…
The first account I composed, Theophilus, about all that Jesus began to do and teach.
(Acts HYPERLINK "https://biblia.com/bible/nasb95/Acts%201.1"1:1)
World (2889)(kosmos) means essentially something that is well-arranged, that which has order
or something arranged harmoniously. Kosmos refers to an ordered system or a system where
order prevails.
Books (975) (biblion) is literally a little book and in the ancient world was usually a scroll made
of parchment formed from papyrus. Pliny says that the pith of the papyrus plant was cut in slices
and laid in rows, over which other rows were laid crosswise, and the whole was massed by
pressure. The name for the blank papyrus sheets was charta paper.
Clearly the four Gospels contain only very limited and selected records of the events of Jesus.
We can only imagine the plethora of holy teachings and miraculous demonstrations of His

divinity which Jesus provided to His Chosen People and yet they still refused to receive Him as
Savior and Lord (Jn HYPERLINK "https://biblia.com/bible/nasb95/John%201.9"1:9, 10, 11).
The upshot is that in view of their greater light, the people of Israel would be subject to far
greater judgment than even such a wicked city as Sodom (see Jesus' declaration Mt
HYPERLINK "https://biblia.com/bible/nasb95/Matt%2010.15"10:15, 11:20, 21, 22, 23,
HYPERLINK "https://biblia.com/bible/nasb95/Mt%2011.24"24). What Jesus was teaching is
that in hell there will degrees of punishment, a thought that is difficult for me to fully
comprehend.
I like John MacArthur's concluding statement to this great Gospel…
Jesus had challenged Peter to love Him above all else. Faced with the prospect of
sacrificing everything for Christ, from here on Peter did not back down. He learned the
lesson that following Jesus was to be the singularly supreme objective of his love. Peter
and his fellow apostles, empowered by the Holy Spirit, turned the world upside down
through their fearless witness to Jesus Christ (cf. Acts HYPERLINK
"https://biblia.com/bible/nasb95/Acts%2017.6"17:6) and in almost every case died as
martyrs for the love of Christ and the truth of the gospel. (MacArthur, J: John
HYPERLINK "https://www.amazon.com/John-1-11-Testament-Commentary-
Macarthur/dp/0802407714"12-21 HYPERLINK "https://www.amazon.com/John-1-11-
Testament-Commentary-Macarthur/dp/0802407714". Chicago: Moody Press)
THE LIMITLESS CHRIST (John HYPERLINK
"//www.studylight.org/desk/index.cgi?q1=John+21:25&t1=en_nas"21:25)
21:25 There are many other things that Jesus did, and if they were written down one by one, I
think that not even the world itself would be big enough to hold the written volumes.
In this last chapter the writer of the Fourth Gospel has set before the Church for whom he wrote
certain great truths. He has reminded them of the reality of the Resurrection; he has reminded
them of the universality of the Church; he has reminded them that Peter and John are not
competitors in honour, but that Peter is the great shepherd and John the great witness. Now he
comes to the end; and he comes there thinking once again of the splendour of Jesus Christ.
Whatever we know of Christ, we have only grasped a fragment of him. Whatever the wonders
we have experienced, they are as nothing to the wonders which we may yet experience. Human
categories are powerless to describe Christ, and human books are inadequate to hold him. And so
John ends with the innumerable triumphs, the inexhaustible power, and the limitless grace of
Jesus Christ.
-Barclay's Daily Study Bible (NT)
CALVIN
25.There are also many other things that Jesus did. Lest any one should view his narrative with
suspicion, as if it had been written through partiality, because Jesus loved him, he anticipates this
objection, by saying, that he has passed over more than he has written. He does not speak of
Christ’s actions of every kind, but of those which relate to his public office; nor ought we to

think that the hyperbole is absurd, when we bear with many figures of speech of the same kind in
heathen authors. Not only ought we to take into account the number of Christ’s works, but we
ought also to consider their importance and magnitude. The majesty of Christ, which by its
infinity swallowed up, if I may so speak, not only the senses of men, but heaven and earth, gave
a miraculous display of its own splendor in those works. If the Evangelist, casting his eyes on
that brightness, exclaims in astonishment, that even the whole world could not contain a full
narrative, ought we to wonder at it? Nor is he at all to be blamed, if he employ a frequent and
ordinary figure of speech for commending the excellence of the works of Christ. For we know
how God accommodates himself to the ordinary’ way of speaking, on account of our ignorance,
and sometimes even, if I may be allowed the expression, stammers.
Yet we ought to remember what we formerly stated, that the summary which the Evangelists
have committed to writing, is sufficient both for regulating faith and for obtaining salvation. That
man who has duly profited under such teachers will be truly wise. And, indeed, since they were
appointed by God to be witnesses to us, as they have faithfully discharged their duty; so it is our
duty, on the other hand, to depend wholly on their testimony, and to desire nothing more than
what they have handed down to us; and especially, because their pens were guided by the sure
providence of God, that they might not oppress us by an unlimited mass of narratives, and yet, in
making a selection, might make known to us all that God knew to be necessary for us, who alone
is wise, and the only fountain of wisdom; to whom be praise and glory for ever. Amen.
STEVEN COLE
John HYPERLINK "javascript:%7B%7D"21:24-25: “This is the disciple who is testifying to
these things and wrote these things, and we know that his testimony is true. And there are also
many other things which Jesus did, which if they were written in detail, I suppose that even the
world itself would not contain the books that would be written.”
Some conservative scholars think that the plural pronoun we indicates that this was added after
John’s death, perhaps by the Ephesian elders, as their testimony to John’s trustworthiness. Or, it
could be John himself using an editorial we, as he often does in 1 John (e.g. 1:4-9). In John
HYPERLINK "javascript:%7B%7D"19:35, the apostle assured us of his eyewitness account of
blood and water coming out of Jesus’ side after the soldier thrust in his spear. Here, John is
testifying to the truthfulness of all that he has written in his Gospel concerning Jesus. He wants
us to believe his testimony and put our faith in Jesus Christ.
John concludes by repeating his selectivity in what he has written. In John HYPERLINK
"javascript:%7B%7D"20:30-31, he stated, “Therefore many other signs Jesus also performed in
the presence of the disciples, which are not written in this book; but these have been written so
that you may believe that Jesus is the Christ, the Son of God; and that believing you may have
life in His name.” Here, he says that if he had written all that Jesus did, even the world would not
contain the books. He’s using hyperbole, of course. But as Dr. Carson points out (p. 686), if
Jesus truly is the incarnate Son of God, as John claims in the prologue, then John HYPERLINK
"javascript:%7B%7D"21:25 is not really an exaggeration.
And, while we may wish at times that Scripture had given us more details about some things (as
in Luke HYPERLINK "javascript:%7B%7D"24:27!), we have to trust that the Lord gave us all
that we need for life and godliness (2 HYPERLINK "javascript:%7B%7D"Pet. HYPERLINK

"javascript:%7B%7D"1:3-4). His Word is sufficient for us to come to salvation and to grow in
holiness. We need to work at applying the Scripture that we have, not wish for Scripture that we
don’t have!
W HALL HARRIS III
21:25 “Estin deV kaiV a[lla pollaV a} ejpoivhsen oJ =Ihsou'" The Evangelist concludes with a
note concerning his selectivity of material. He makes it plain that he has not attempted to write
an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the world
itself could not contain the books which would be written.” This is clearly hyperbole, and as
such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns
out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-
lengthening bibliography!
The statement in verse 25 serves as a final reminder that our knowledge of Jesus, no matter how
well-attested it may be, is still partial. We do not know everything that Jesus did during his
three and one-half years of earthly ministry. This supports the major theme of the Fourth Gospel:
Jesus is repeatedly identified as God, and although we may know him truly, on the basis of his
self-disclosure, we can never know him exhaustively. There is far more to know about Jesus
than could ever be written down, or even known. On this appropriate note the Gospel of John
ends.
John HYPERLINK "http://www.biblestudytools.com/john/21-
25.html"21:25
And there are also many other things which Jesus did
Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he
had with his disciples, and others, on different accounts; but to the signs, and wonders, and
miraculous operations, which were done by him, that are neither recorded in this, nor in any of
the evangelists:
the which, if they should be written everyone;
with all the particular circumstances relating to them:
I suppose that even the world itself could not contain the books
that should be written.
The Arabic version renders it, "the things written in the books"; and the Syriac, "that the world
would not be sufficient for the books that should be written"; and so the Persic, which adds, "and
the Scribes of the world would fail, or be deficient"; there would not be Scribes enough in the
world to write them; nor could they be read by men, if they were written; the world would be

death, resurrection, ascension, session at God's right hand and of the whole of Christianity, and
all that appertains to it, or whatever is necessary to be known, for the salvation of men: for this
cannot be understood of the carnal and unbelieving part of the world, not receiving and bearing
what would be contained in such volumes, were they written; for they are not able to receive and
bear what is now written, but reject and despise it as foolishness. Some understand this as an
hyperbolical expression; but the sense above given, may be admitted without an hyperbole;
though an hyperbole may very well be allowed of; nor, taken literally, will it appear greater than
some others used in Scripture; as when the posterity of Abraham are said to be as numerous as
the stars of the sky; and especially when said to be as the sand by the sea shore, innumerable, (
Hebrews HYPERLINK "http://www.biblestudytools.com/hebrews/11-12.html"11:12 ) ( Hosea
HYPERLINK "http://www.biblestudytools.com/hosea/1-10.html"1:10 ) and when Capernaum is
said to be exalted unto heaven, or to reach unto it, ( Matthew HYPERLINK
"http://www.biblestudytools.com/matthew/11-23.html"11:23 ) ( Genesis HYPERLINK
"http://www.biblestudytools.com/genesis/11-4.html"11:4 ) and particularly the Jews have no
reason to object, as one of them does {g}, to such a way of speaking, whose writings abound in
hyperbolical expressions, and in some like to this; as when one of their Rabbins says F HYPERLINK "/l"8
,
``if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes,
and all the children of men Scribes, (hrwt bwtkl Nyqypom Nya) , "they would not be
sufficient to write the law", which have learned''
and it is commonly said F HYPERLINK "/l"9
by them, if this, or that, or the other thing was done, (lboml
amle lyky al) , "the world would not be able to bear them". And a later writer F HYPERLINK "/l"11
of
theirs, speaking of the different interpretations given by some of their Rabbins of a certain
passage, says, they are so many, that an ass is not able to carry their books. And the intention of
this expression, supposing it hyperbolical, is to show, that but a few of the wonderful things done
by Christ were recorded by the evangelist, in comparison of the many which he every day did, in
all places where he came; for he was continually going about doing good, and healing all manner
of diseases; but these that were written are sufficient to prove him to be the true Messiah, and to
require faith in him as such. To all which the evangelist sets his "Amen", as attesting and
confirming the truth of all he had written; and which may be depended upon, and assented to, as
truth, by all that read this Gospel. The Alexandrian copy, and Beza's Cambridge copy, have not
the word "Amen"; nor have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some
copies the following words are added,
``the Gospel according to John was given out thirty two years after the ascension of
Christ;''
99.
Editor.)
FOOTNOTES:
F7 Jacob Aben ben Amram, porta veritatis, No. 1094.apud Kidder,Demonstration ofthe Messiah,par. 3. p. 67. Ed.

fol.
F8 Shirhashirim Rabba,fol.4. 2.
F9 Zohar in Exod. fol. 106. 4. & in Lev. fol. 26. 2. & 49. 3. & in Num.fol. 52. 2. & 59. 3. & 63. 3. & 64. 4. & 82. 3, 4.
F11 R. Abraham Seba in Tzeror Hammor,fol. 79. 1.
https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/john-
HYPERLINK "https://www.biblestudytools.com/commentaries/gills-exposition-of-the-
bible/john-21-25.html"21-25 HYPERLINK
"https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/john-21-
25.html".html
F B MEYER
BACK TO THE FATHER
"And there are also many other things which Jesus did." John HYPERLINK
"https://biblia.com/bible/nasb95/John%2021.25"21:25.
ONCE MORE, as we learn both from the Gospel according to Matthew and the First Epistle to
Corinthians, our Lord met the eleven apostles, together with some five hundred brethren beside,
on a mountain in Galilee, chosen partly for retirement and seclusion, and partly that all might see
Him. The majority of these were alive when Paul wrote. "And Jesus came and spake unto them,
saying, All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations,
baptizing them into the name of the Father, and of the Son, and of the Holy Ghost, teaching them
to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto
the end of the age."
Only once or twice beside did the Lord appear. He was seen of James, and this interview seems
to have determined this saintly man, who was his own brother, either through a previous
marriage of Joseph, or as born after his own birth, of Mary, to become a humble follower of Him
with whose existence his own was so mysteriously blended. Then He appeared once more to all
the apostles, and being assembled with them commanded them to wait in Jerusalem till the
promise of the Father was fulfilled, that He would send them another Comforter, the Holy Ghost.
"For John," He said, "truly baptized with water; but ye shall be baptized with the Holy Ghost not
many days hence."
There seems to have been an interval at that point, during which the disciples had time to think
over what the Lord had said. It had suggested to them the idea of the setting-up of the Messianic
kingdom, which had always been viewed as coincident with the bestowal of the Holy Ghost.
"Lord," they said when they came together again, "wilt Thou restore at this time the kingdom to
Israel?" The Lord would not gratify their curiosity, and at that moment it would have been
useless to combat and explain their erroneous views. This must be left to the education of time,
and circumstance, and that same Spirit. These things were kept in the Father's secret counsels. It
was not for them to know, but they should receive power.
Then, with the tenacity of affection for the scenes of his former life, He led them out as far as
Bethany. And when they had reached the beloved spot, associated with so many sacred and
tender memories, He lifted up his hands and blessed them; and while He blessed them, He was

parted from them and a cloud became both vail and chariot, parting them and receiving Him out
of their sight.
Thence He ascended far above all principality, power, might, and dominion, through all heavens
to the right hand of the Father, there to pursue his life of ministry and prayer for men, and
specially for those He loved. And angels stood beside the little group of lovers, assuring them of
his return in the same manner as they had seen Him go. And they worshipped Him, and went
forth, and preached everywhere, the Lord working with them, and confirming their word with
signs following.
THE END
Resources » Reformation Study Bible » John » John 21:25
John 21:25
21:25 the world itself could not contain. The writer uses exaggeration to make the point that
the Gospel writers had to be selective of the facts and details included in their accounts.
John HYPERLINK
"http://web.archive.org/web/20150429165630/https://biblia.com/bible/nkjv/John%2021.25"21:2
5 says, "the whole world would not have room." A descriptive hyperbole, expressing clearly that
each of the Gospel writers was, and indeed had to be, highly selective. Either John wrote this
verse himself or it was added by the person who penned the affidavit. Another way of saying the
above may be, 'If all the heavens were sheets, all the trees quills and all the seas ink, they would
not suffice for recording God's wisdom (cf. taken in a large part from Rabbi Yohanan ben
Zakkai; Sop. 16:8).
Third Millennium Study Bible
STUDYLIGHTRESOURCES

Adam Clarke Commentary
Many other things - Before his disciples, is added by two MSS. The Scholia in several MSS.
intimate that this verse is an addition; but it is found in every ancient version, and in Origen,
Cyril, and Chrysostom.
Could not contain, etc. - Origen's signification of the word χωρειν is to admit of, or receive
favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the
whole were to be detailed, the world would not receive the account with proper faith; but enough
is recorded that men may believe that Jesus is the Son of God, and that in believing they may
have life through his name: John 20:31.
We have already seen that this apostle often uses the term world to designate the Jewish people
only; and if it have this sense here, which is possible, it will at once vindicate the above
exposition of the word χωρειν . As if he had said, Were I to detail all the signs and miracles
which Jesus did among his disciples, and in the private families where he sojourned, the Jewish
people themselves would not receive nor credit these accounts; but enough is written to prove
that this Christ was the promised Messiah.
Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few
additions.
Even the world itself, etc. This is a very strong eastern expression, to represent the number of
miracles which Jesus wrought. But, however strong and strange this expression may seem to us
of the western world, we find sacred and other authors using hyperboles of the like kind and
signification. In Numbers 13:33, the spies who returned from the search of the land of Canaan
say that they saw giants there of such a prodigious size that they were in their own sight as
grasshoppers. In Daniel 4:11, mention is made of a tree, whereof the height reached unto the
heaven; and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in
47:15, speaking of Solomon's wisdom, says, Thy soul covered the whole earth, and thou filledst
it with parables: so here, by one degree more of hyperbole, it is said that the world would not
contain all the books which should be written concerning Jesus's miracles, if the particular
account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as
promising to Jacob that he would give the land of Canaan to him and his seed; and then it is
added, οἱ πληρουσι πασαν, ὁσην ἡλιος ὁρᾳ, και γην και θαλασσαν . They shall fill all,
whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, T. i. p. 362, 10,
is observed to speak after the same manner, ουδε γαρ των δωρεων ἱκανος ουδεις χωρησαι το
αφθονον πληθος, ισως δ 'ουδ 'ὁ κοσμος . Neither is any one able to contain the vast abundance of
gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, l. 38, he says,
speaking of the fullness of God, Ουδε γαρ εις (ει )πλουτον επιδεικνυσθαι βουληθειη τον ἑαυτου,
χωρησαι αν, ηπειρωθεισης και θαλαττης, ἡ συμπασα γη . And should he will to draw out his
fullness, the whole compass of sea and land could not contain it."
Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the
hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes
Aeneas say to Achilles: -
Αλλ 'αγε μηκετι ταυτα λεγωμεθα, νηπυτιοι ὡς,<-144 ἙϚαοτ 'εν μεσσῃ ὑσμινῃ δηΐοτητος.
ΕϚι γαρ αμφοτεροισιν ονειδεα μυθησασθαιΠολλα μαλ '· ουδ 'αν νηυς ἑκατονζυγος αχθος
αροιτο.

Στρεπτη δε γλωσς 'εϚι βροτων, πολεες δ 'ενι μυθοι,Παντοιοι· επεων δε πολυς νομος ενθα και
ενθα.π
Ὁπποιον κ 'ειπῃσθα επος, τοιον κ 'επακουσαις.
Iliad, xx. v. 244-250.
But wherefore should we longer waste the time
In idle prate, while battle roars around?
Reproach is cheap. With ease we might discharge
Gibes at each other, till a ship that asks
A hundred oars should sink beneath the load.
The tongue of man is voluble, hath words
For every theme, nor wants wide field and long;
And, as he speaks, so shall he hear again.
Cowper.
Few instances of any thing like these have been found in the western world; and yet it has been
observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam
consecuti sunt, quae vix coelo capi posse videatur - "especially when they pursued that glory
which heaven itself seems scarcely sufficient to contain." And Livy also, in vii. 25, Hae vires
populi Romani, quas vix terrarum capit orbis - "these energies of the Roman people, which the
terraqueous globe can scarcely contain."
We may define hyperbole thus: it is a figure of speech where more seems to be said than is
intended; and it is well known that the Asiatic nations abound in these. In Deuteronomy 1:28,
cities with high walls round about them are said to be walled up to heaven. Now, what is the
meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a
truth? Yes, for we should attach no other idea to these expressions than the authors intended to
convey by them. Now, the author of this expression never designed to intimate that the cities had
walls which reached to heaven; nor did one of his countrymen understand it in this sense - they
affixed no other idea to it, (for the words, in common use, conveyed no other), than that these
cities had very high walls. When John, therefore, wrote, the world itself could not contain the
books, etc., what would every Jew understand by it! Why, that if every thing which Christ had
done and said were to be written, the books would be more in number than had ever been written
concerning any one person or subject: i.e. there would be an immense number of books. And so
there would be; for it is not possible that the ten thousandth part of the words and actions of such
a life as our Lord's was could be contained in the compass of one or all of these Gospels.
There is a hyperbole very like this, taken from the Jewish writers, and inserted by Basnage, Hist.
des Juifs, liv. iii. c. 1, s. 9. "Jochanan succeeded Simeon - he attained the age of Moses - he
employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a
great number of precepts and lessons, that if the heavens were paper, and all the trees of the
forest so many pens, and all the children of men so many scribes, they would not suffice to write
all his lessons!" Now, what meaning did the author of this hyperbole intend to convey? Why,
that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any
Jew in the universe understand the words in any other sense. It is worthy of remark that this

Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by
Vespasian. See Basnage, as above.
There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the
presidents of the Sanhedrin, it is said: "Although the firmament were vellum, and the waters of
the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of
Eliezar; for he made not less than three hundred constitutions concerning the manner of
cultivating cucumbers." Now, what did the rabbin mean by this hyperbole? Why, no more than
that Eliezar was the greatest naturalist in his time; and had written and spoken more on that
subject and others than any of his contemporaries. This Eliezar flourished about seventy-three
years after Christ. It is farther worthy of remark that this man also is stated to have lived in the
time of St. John. John is supposed to have died a.d. 99.
Hyperboles of this kind, common to the east and to the west, to the north and to the south, may
be found every where; and no soul is puzzled with them but the critics. The above examples, I
trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add
that the common French expression, tout le monde, which literally means the whole world, is
used in a million of instances to signify the people present at one meeting, or the majority of
them, and often the members of one particular family. And yet no man who understands the
language ever imagines that any besides the congregation in the one case, or the family in the
other, is intended.
Amen - This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the
Persic; the Coptic, Sahidic, Ethiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but
three.
The word ‫ןמא‬ amen, which has passed unaltered into almost all the languages of the world in
which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm,
established, or confirmed. It is used as a particle of affirmation and adjuration. When a person
was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply
saying, ‫ןמא‬ ‫ןמא‬ amen, amen . See an instance of this, Numbers 5:22. In Deuteronomy 27:15-26, it
is to be understood in the same sense; the persons who use it binding themselves, under the curse
there pronounced, should they do any of the things there prohibited. It is often used as a particle
of affirmation, approbation, and consent, examples of which frequently occur in the Old
Testament. When any person commenced a discourse or testimony with this word, it was
considered in the light of an oath; as if he had said, I pledge my truth, my honor, and my life to
the certainty of what I now state.
Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or
doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever
understand it as expressing an absolute and incontrovertible truth. Instances of the use of the
single term frequently occur: see Matthew 5:18, Matthew 5:26; Matthew 6:2, Matthew 6:5,
Matthew 6:16; Matthew 8:10; Matthew 10:15, Matthew 10:23, Matthew 10:42, etc., etc.; but it is
remarkable that it is doubled by St. John, see John 1:51; John 3:3, John 3:5, John 3:11; John
5:19, John 5:24, John 5:25; John 6:26, John 6:32, John 6:47, John 6:53; John 8:34, John 8:51,
John 8:58; John 10:1, John 10:7; John 12:24; John 13:16, John 13:20, John 13:21, John 13:38;
John 14:12; John 16:20, John 16:23; John 21:18; and is never found iterated by any of the other
evangelists. Some have supposed that the word ‫ןמא‬ is contracted, and contains the initials of ‫ןמענ‬
iK lufhtiaf eht droL ym ,nameeN celaM ianodA ‫אדני‬ ‫מלך‬ng; to whom the person who uses it is
always understood to make his appeal. Christ is himself called the Amen, ὁ Αμην, Revelation

1:18; Revelation 3:14; because of the eternity of his nature and the unchangeableness of his truth.
In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the
Epistle of James, and the third Epistle of John, merely as the transcriber's attestation to their
truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own
transcript.
The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different
versions and manuscripts. The following are those which appear most worthy of being noticed.
"The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed
in the Greek language at Ephesus, is finished." - Syriac in Bib. Polyglott.
"With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved
of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four
most holy and vivifying Gospels, by the blessing of God. Amen." - Arabic in Bib. Polyglott.
"The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed." - Persic in Bib.
Polyglott.
Other subscriptions are as follow: -
"The end of the holy Gospel of John - delivered thirty years - thirty - two years after the
ascension of Christ - in the Isle of Patmos - in the Greek tongue at Ephesus - under the reign of
Domitian - written by John when he was an exile in Patmos - under the Emperor Trajan - and
delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in
Patmos, composed his Gospel, being 100 years of age and lived to the age of 120." - Suidas.
In an Ethiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these
words: - "Now the sum of all the clauses of the four Gospels is 9700. - By the grace of the Lord,
here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the
holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed."
It may be just necessary to inform the reader that the most ancient MSS. have scarcely any
subscription at all, and that there is no dependence to be placed on any thing of this kind found in
the others; most of the transcribers making conclusions according to their different fancies. See
the concluding note of the preceding chapter; and see the preface to this Gospel, where other
subjects relative to it are discussed.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 21:25". "The Adam Clarke Commentary".
https:https://www.studylight.org/commentaries/acc/john-21.html. 1832.
l " return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Many other things - Many miracles, John 20:30. Many discourses delivered, etc.
I suppose … - This is evidently the figure of speech called a hyperbole. It is a mode of speech
where the words express more or less than is literally true. It is common among all writers; and
as the sacred writers, in recording a revelation to men, used human language, it was proper that

they should express themselves as men ordinarily do if they wished to be understood. This figure
of speech is commonly the effect of surprise, or having the mind full of some object, and not
having words to express the ideas: at the same time, the words convey no falsehood. The
statement is to be taken as it would be understood among the persons to whom it is addressed;
and as no one supposes that the author means to be understood literally, so there is no deception
in the case, and consequently no impeachment of his veracity or inspiration. Thus, when
Longinus said of a man that “he was the owner of a piece of ground not larger than a
Lacedaemonian letter,” no one understood him literally. He meant, evidently, a very small piece
of land, and no one would be deceived. So Virgil says of a man, “he was so tall as to reach the
stars,” and means only that he was very tall. So when John says that the world could not contain
the books that would be written if all the deeds and sayings of Jesus were recorded, he clearly
intends nothing more than that a great many books would be required, or that it would be
extremely difficult to record them all; intimating that his life was active, that his discourses were
numerous, and that he had not pretended to give them all, but only such as would go to establish
the main point for which he wrote that he was the Messiah, John 20:30-31. The figure which
John uses here is not uncommon in the Scriptures, Genesis 11:4; Genesis 15:5; Numbers 13:33;
Daniel 4:20.
This gospel contains in itself the clearest proof of inspiration. It is the work of a fisherman of
Galilee, without any proof that he had any unusual advantages. It is a connected, clear, and
satisfactory argument to establish the great truth that Jesus was the Messiah. It was written many
years after the ascension of Jesus. It contains the record of the Saviour‘s profoundest discourses,
of his most convincing arguments with the Jews, and of his declarations respecting himself and
God. It contains the purest and most elevated views of God to be found anywhere, as far
exceeding all the speculations of philosophers as the sun does the blaze of a taper. It is in the
highest degree absurd to suppose that an unlettered fisherman could have originated this book.
Anyone may be convinced of this by comparing it with what would be the production of a man
in that rank of life now. But if John has preserved the record of what has occurred so many years
before, then it shows that he was under the divine guidance, and is himself a proof, a full and
standing proof, of the fulfillment of the promise which he has recorded that the Holy Spirit
would guide the apostles into all truth, John 14:26. Of this book we may, in conclusion, apply the
words spoken by John respecting his vision of the future events of the church: “Blessed is he that
readeth and they that hear the words of this” book, “and keep those things which are written
therein, for the time is at hand,” Revelation 1:3.
Copyright Statement
These files are public domain.
Bibliography
Barnes, Albert. "Commentary on John 21:25". "Barnes' Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/bnb/john-21.html. 1870.
Coffman's Commentaries on the Bible
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 would not contain the books that should be written.

I suppose ... identifies this verse as a separate addendum to the Gospel, probably penned by John
himself prior to its being sent to the churches. This statement, with the last two verses of John
20, are a categorical refutation of all critical positions founded on the failure of one Gospel or
another to record what was related or omitted by another.
We have found many disagreements with scholars like Alan Richardson; but, despite this, his
final words regarding this Gospel are magnificent. He said:
When in faith we have received John's testimony, and have learned from him that JESUS
IS THE CHRIST THE SON OF GOD, we shall, from the depth of our inmost conviction,
add our testimony to what he has written, and say, WE KNOW THAT HIS WITNESS IS
TRUE.[15]
What a marvelous testimony of Jesus Christ is the Gospel of John! Standing near the close of the
first century of this era, and after a long and vigorous life of preaching and teaching God's word,
the last eye-witness of the ministry of the Lord selected from the incredibly rich storehouse of his
blessed memories of Jesus precisely those seven greatest signs of his power and Godhead that he
could recall, the same being the great signs he had been preaching for a lifetime; and these he
gathered into one final testimony of the divine Christ, launching his Gospel from the platform of
a great congregation which attached the corroborative imprimatur of its presbytery. He leveled
his witness squarely against the incipient Gnostic heresies beginning, even then, to show
themselves in Asia Minor. He designed it so as to refute the false rumors of Peter's unworthiness,
due to his denials, and the equally false rumor that the Lord had promised to return within his
lifetime. The person of Jesus Christ as both God and perfect man was the theme throughout.
There can be no marvel that Satan is very displeased with the Gospel of John; but, despite all
satanic opposition to its teachings, the saints of all ages have received it as it is indeed the truth
of God, ever rejoicing in its divine revelation of Jesus Christ our Lord.
ENDNOTE:
[15] Alan Richardson, op. cit., p. 220.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene Christian University
Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 21:25". "Coffman Commentaries on the Old and
New Testament". https:https://www.studylight.org/commentaries/bcc/john-21.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And there are also many other things which Jesus did,.... Which refer not to his doctrines and
discourses, his sermons and prayers, and the conversation he had with his disciples, and others,
on different accounts; but to the signs, and wonders, and miraculous operations, which were
done by him, that are neither recorded in this, nor in any of the evangelists:
the which, if they should be written everyone; with all the particular circumstances relating to
them:

I suppose that even the world itself could not contain the books that should be written. The
Arabic version renders it, "the things written in the books"; and the Syriac, "that the world would
not be sufficient for the books that should be written"; and so the Persic, which adds, "and the
Scribes of the world would fail, or be deficient"; there would not be Scribes enough in the world
to write them; nor could they be read by men, if they were written; the world would be
death, resurrection, ascension, session at God's right hand, &c. and of the whole of Christianity,
and all that appertains to it, or whatever is necessary to be known, for the salvation of men: for
this cannot be understood of the carnal and unbelieving part of the world, not receiving and
bearing what would be contained in such volumes, were they written; for they are not able to
receive and bear what is now written, but reject and despise it as foolishness. Some understand
this as an hyperbolical expression; but the sense above given, may be admitted without an
hyperbole; though an hyperbole may very well be allowed of; nor, taken literally, will it appear
greater than some others used in Scripture; as when the posterity of Abraham are said to be as
numerous as the stars of the sky; and especially when said to be as the sand by the sea shore,
innumerable, Hebrews 11:12 and when Capernaum is said to be exalted unto heaven, or to reach
unto it, Matthew 11:23 and particularly the Jews have no reason to object, as one of them doesF7,
to such a way of speaking, whose writings abound in hyperbolical expressions, and in some like
to this; as when one of their Rabbins saysF8,
"if all the seas were ink, and the bulrushes pens, and the heavens and the earth volumes, and all
the children of men Scribes, ‫ןיא‬ ‫ןיקיפסמ‬ ‫בותכל‬ ‫,הרות‬ "they would not be sufficient to write the
law", which have learned, &c.'
and it is commonly saidF9 by them, if this, or that, or the other thing was done, ‫אל‬ ‫ליכי‬ ‫אמלע‬
retirw retal a dnA ."meht raeb ot elba eb ton dluow dlrow eht",‫למסבל‬F11 of theirs, speaking of the
different interpretations given by some of their Rabbins of a certain passage, says, they are so
many, that an ass is not able to carry their books. And the intention of this expression, supposing
it hyperbolical, is to show, that but a few of the wonderful things done by Christ were recorded
by the evangelist, in comparison of the many which he every day did, in all places where he
came; for he was continually going about doing good, and healing all manner of diseases; but
these that were written are sufficient to prove him to be the true Messiah, and to require faith in
him as such. To all which the evangelist sets his "Amen", as attesting and confirming the truth of
all he had written; and which may be depended upon, and assented to, as truth, by all that read
this Gospel. The Alexandrian copy, and Beza's Cambridge copy, have not the word "Amen"; nor
have the Vulgate Latin, Syriac, Arabic, and Persic versions. In some copies the following words
are added,
"the Gospel according to John was given out thirty two years after the ascension of Christ;'
99.
Editor.)

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by
Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr,
Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 21:25". "The New John Gill Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/john-21.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
And there are many other things which Jesus did — (Compare John 20:30, John 20:31).
if … written every one, I suppose — an expression used to show that what follows is not to be
pressed too far.
even the world itself would not hold the books, etc. — not a mere hyperbolical expression,
unlike the sublime simplicity of this writer, but intended to let his reader know that, even now
that he had done, he felt his materials so far from being exhausted, that he was still running over,
and could multiply “Gospels” to almost any extent within the strict limits of what “Jesus did.”
But in the limitation of these matchless histories, in point of number, there is as much of that
divine wisdom which has presided over and pervades the living oracles, as in their variety and
fullness.
Copyright Statement
These files are a derivative of an electronic edition prepared from text scanned by Woodside
Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and
may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on John 21:25".
"Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-21.html. 1871-8.
Matthew Henry's Concise Commentary on the Bible
Only a small part of the actions of Jesus had been written. But let us bless God for all that is in
the Scriptures, and be thankful that there is so much in so small a space. Enough is recorded to
direct our faith, and regulate our practice; more would have been unnecessary. Much of what is
written is overlooked, much forgotten, and much made the matter of doubtful disputes. We may,
however, look forward to the joy we shall receive in heaven, from a more complete knowledge
of all Jesus did and said, as well as of the conduct of his providence and grace in his dealings
with each of us. May this be our happiness. These are written that ye might believe that Jesus is
the Christ, the Son of God; and that believing ye might have life through his name, John 20:31.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the
Christian Classics Ethereal Library Website.
Bibliography
Henry, Matthew. "Concise Commentary on John 21:25". "Matthew Henry Concise Commentary
on the Whole Bible". https:https://www.studylight.org/commentaries/mhn/john-21.html. 1706.
Robertson's WordPictures in the New Testament
If they should be written every one (εαν γραπηται κατ εν — ean graphētai kath' hen). Condition
of the third class with εαν — ean and present passive subjunctive of γραπω — graphō “If they
should be written one by one” (in full detail).
I suppose (οιμαι — oimai). Note change back to the first person singular by the author.
Would not contain (ουδ αυτον τον κοσμον χωρησειν — oud' auton ton kosmon chōrēsein). Future
active infinitive in indirect discourse after οιμαι — oimai This is, of course, natural hyperbole,
but graphically pictures for us the vastness of the work and words of Jesus from which the author
has made a small selection (John 20:30.) and by which he has produced what is, all things
considered, the greatest of all the books produced by man, the eternal gospel from the eagle who
soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33,
Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist
Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on John 21:25". "Robertson's Word Pictures of the New
Testament". https:https://www.studylight.org/commentaries/rwp/john-21.html. Broadman Press
1932,33. Renewal 1960.
Wesley's ExplanatoryNotes
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.
Amen.
If they were to be written particularly — Every fact, and all the circumstances of it.
I suppose — This expression, which softens the hyperbole, shows that St. John wrote this verse.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the
Christian Classics Ethereal Library Website.

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