ACC ~ John 21 v24 - 25

OVERVIEW:

John wrote only one Gospel, although he had enough material for many (EUSEBIUS). In this Gospel, he often appeals to the love Christ had for him and he for Christ as a motivation for why he wrote the Gospel (CHRYSOSTOM), although it would seem these last sentences were possibly written by another (THEODORE). Either way, John was obviously not writing this Gospel in order to curry favor, since he left out many of the miracles and includes other less flattering occasions (CHRYSOSTOM), nor could he record everything Jesus did, since Christ’s glory and the many miracles he did were too immense to be contained in a single book (GREGORY OF NYSSA). And so we wait for that day, along with the Evangelist John, when we shall understand everything fully and meet one another at the gates of the city above (CYRIL). But as we wait, let us continue to carefully study and apply what we have learned from this Gospel so that we may attain to all the good things Christ has in store for us (CHRYSOSTOM). And now we bring to a close this commentary on the harp of the Spirit, the heavenly theologian and apostle John.

21:24 | The Disciple Who Wrote This Gospel

THE WRITINGS OF JOHN

EUSEBIUS OF CAESAREA: John, who reclined on the bosom of Jesus, [1] has left us one Gospel, although he confessed that he might have written so many that the world could not contain them. And he wrote also the Apocalypse, but he was commanded to keep silence and not to write the words of the seven thunders. He has left also an epistle of very few lines; perhaps also a second and third. But not all consider them genuine, and together they do not contain one hundred lines. ECCLESIASTICAL HISTORY 6.25.9-10. [2]

[1] See Jn 13:23.

[2] NPNF 2 1:273*.

JOHN WROTE THE GOSPEL OUT OF LOVE

CHRYSOSTOM: Why is it then, that, when none of the others do so, he alone uses these words and that for the second time witnessed to himself? For it seems to be offensive to the hearers. Why then does he do it? He is said to have been the last one who embarked on writing [a Gospel]. Christ [1] had moved and roused him to the work, which is why he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore he also continually makes mention of it, to make his record trustworthy and to show that he came to this work motivated by that love. “And I know,” [2] he says, “that the things are true that he says.” HOMILIES ON THE GOSPEL OF JOHN 88.2. [3]

[1] Alternatively, God.

[2] Chrysostom replaces the first person plural “we know” with “I know” without further explanation.

[3] NPNF 1 14:333**; PG 59:480-81.

THE END OF THE GOSPEL IS BY ANOTHER

THEODORE OF MOPSUESTIA: The interpreter [that is, Theodore himself] says that the words, “But there are also, etc.” are not by John but by someone else. [1] COMMENTARY ON JOHN 7.21.24-25. [2]

[1] The Greek version of Theodore’s commentary expands on the Syriac text of this “someone else,” saying, “This is probably an addition that was placed at the margin by one of the scholars [Gk philoponoi] to show that the miracles that were performed by the Lord were more than those written, and partly by mistake, in ignorance it was placed by others inside and became part of the text of the gospel. Later, time and habit caused it to appear in the gospels, and so all believers are certain that it is a true part of the text and the true ending of what was written in the gospel” (EC 7:146).

[2] CSCO 4 3:364.

21:25 | The World Itself Not Big Enough

JOHN DID NOT WRITE TO CURRY FAVOR

CHRYSOSTOM: And so it is clear, [John is saying], that I was not writing to curry favor. For I certainly could not have been acting to gain favor when I have not even related as many miracles (of which there were many) as the others have. I have omitted most of them, instead bringing forward the plots of the Jews, the stoning, the hatred, the insults, the reviling and showing how they called him a demoniac and a deceiver. And so I certainly could not have been acting to gain favor. For anyone who wanted to court favor would have done the opposite, namely, rejecting what was worthy of reproach in favor of the more glorious details. Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging people separately to inquire into and scrutinize the circumstances. HOMILIES ON THE GOSPEL OF JOHN 88.2. [1]

[1] NPNF 1 14:333**; PG 59:481.

THE IMMENSITY OF CHRIST’S WORK OF CREATION

GREGORY OF NYSSA: Holy Scripture omits all idle inquiry into substance as superfluous and unnecessary. And I think it was for this reason that John, the son of thunder, who with the loud voice of the doctrines contained in his Gospel rose above that of the preaching that heralded them, said at the close of his Gospel, “There are also many other things that Jesus did, so many that, in fact, if all of them were written, I suppose that even the world itself could not contain the books that should be written.” He certainly does not mean by these the miracles of healing, for of these the narrative [in general terms] leaves none unrecorded, even though it does not mention the names of all who were healed. For when he tells us that the dead were raised, that the blind received their sight, that the deaf heard, that the lame walked and that he healed all kinds of sickness and disease, he does not in this leave any miracle unrecorded but embraces each and all in these general terms. But it may be that the Evangelist means this in his profound wisdom: that we are to learn the majesty of the Son of God not by the miracles alone that he did in the flesh. For these are little compared with the greatness of his other work. … For since God has made all things in wisdom and to his wisdom there is no limit, [1] … the world that is bounded by limits of its own cannot contain within itself the account of infinite wisdom. If, then, the whole world is too little to contain the teaching of the works of God, how many worlds could contain an account of the Lord of them all? For perhaps it will not be denied even by the tongue of the blasphemer that the maker of all things that have been created by the mere fiat of his will is infinitely greater than all. If, then, the whole creation cannot contain what might be said respecting itself—for this is, according to our explanation, what the great Evangelist is testifying to—how should human shallowness contain all that might be said of the Lord of creation? ANSWER TO EUNOMIUS’S SECOND BOOK. [2]

[1] Ps 147:5 (146:5 LXX).

[2] NPNF 2 5:262**.

EVANGELISTS MEETING ABOVE WITH THE FAITHFUL

CYRIL OF ALEXANDRIA: Very great, then, says the apostle, will be the number of the miracles that God has done, and altogether without number will the list of his deeds be seen to be. And out of many thousands have these that are recorded been taken, as not being inadequate to profit to the uttermost those who read them. And let no one who is of a teachable spirit and loves instruction, John implies, blame the one who wrote this book because he has not recorded the rest. For if “the things” that he did “had been written”—every one, without any omission—then such an immeasurable number of the books would have filled the world. We maintain that, even as it is, the power of the Word has been displayed more than abundantly. For it is open to everyone to observe that a thousand miracles were performed by the power of our Savior. The preachers of the Gospels, however, have recorded the more remarkable of them, in all probability. They recorded what could best be confirmed by their hearers in incorruptible faith and those that would provide instruction in morality and doctrine. They did this so that, conspicuous for the orthodoxy of their faith and glorified by many works that result in righteousness, they might meet at the very gates of the city above. And, being joined to the church of the firstborn in the faith, they might at length attain to the kingdom of heaven in Christ. COMMENTARY ON THE GOSPEL OF JOHN 12.1. [1]

[1] LF 48:707-8**.

CONTINUALLY STUDY AND APPLY WHAT YOU HAVE LEARNED

CHRYSOSTOM: Let us, therefore, pay careful attention to the words, and let us not stop reading and searching them through, for it is from their continual application that we ultimately benefit. We can then cleanse our life so as to cut up the thorns of sin and the cares of the world, which are fruitless and painful. And just as the thorn, however it is held, pricks the holder, so the things of this life, on whatever side they are grasped, give pain to the one who clings and cherishes them. Spiritual things are not like this. They resemble a pearl in that whichever way you turn it, it delights the eyes. … Let us then lighten ourselves and expand our horizons as we grow in maturity by getting rid of the evil things of this life and practicing the good. Let us obtain everlasting goods, then, through the grace and mercy of our Lord Jesus Christ with whom to the Father and the Holy Spirit be glory, dominion and honor, now and forever, world without end. Amen. HOMILIES ON THE GOSPEL OF JOHN 88.3. [1]

[1] NPNF 1 14:333-34**.

COMMENTARY CONCLUDED

THEODORE OF MOPSUESTIA: And here we conclude … this commentary on the harp of the Spirit, on the heavenly theologian and Apostle who is the friend of the glory of the Lord, the holy John the younger. COMMENTARY ON JOHN 7.21.25. [1]

[1] CSCO 4 3:364.