Ιωάννης 21:25 Σχόλιο

The evangelist seemed to have concluded his history with the foregoing chapter; but (as St. Paul sometimes in his epistles), new matter occurring, he begins again. He had said that there were many other signs which Jesus did for the proof of his resurrection. And in this chapter he mentions one of these many, which was Christ's appearance to some of his disciples at the sea of Tiberias, in which we have an account, I. How he discovered himself to them as they were fishing, filled their net, and then very familiarly came and dined with them upon what they had caught (Joh 21:1-14). II. What discourse he had with Peter after dinner, 1. Concerning himself (Joh 21:15-19). 2. Concerning John (Joh 21:20-23). III. The solemn conclusion of this gospel (Joh 21:24, Joh 21:25). It is strange that any should suppose that this chapter was added by some other hand, when it is expressly said (Joh 21:24) that the disciple whom Jesus loved is he which testifieth of these things.

After these things,.... The resurrection of Christ from the dead, his appearance to Mary Magdalene, and twice to his disciples; once when Thomas was absent, and at another time when he was present: Jesus showed himself again to the disciples, a third time, as in Joh 21:14 though not to them all; seven are only mentioned, as together, when he appeared to them: at the sea of Tiberias; the same with the sea of Galilee; see Joh 6:1 for after the second appearance of Christ to his disciples, they went from Jerusalem to Galilee, by the order of Christ, who appointed to meet them there, Mat 28:10 and on this way showed he himself; the manner in which he made his appearance, and the persons to whom, are as follow.

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 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, Heb 11:12 and when Capernaum is said to be exalted unto heaven, or to reach unto it, Mat 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. Next: Acts Introduction

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

"There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." "Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject the reproachful, to set forth the glorious."

(Hom. lxxxviii. 2) John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifieth of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. (Acts 2:32) And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ's love for him, i. e. to show the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both show Christ's love, and his own importance as a witness. But if any believe not, let him consider what follows: And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to show another off to advantage does the very contrary, omits the dishonourable parts. (Hom. lxxxviii) This is said to show the power of Him Who did the miracles; i. e. that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.

And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.

(Tract. cxxiv. 8) The which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written; meaning not the world had not space for them, but that the capacity of readers was not large enough to hold them: though sometimes words themselves may exceed the truth, and yet the thing they express be true; a mode of speech which is used not to explain an obscure and doubtful, but to magnify or estimate a plain, thing: nor does it involve any departure from the path of truth; inasmuch as the excess of the word over the truth is evidently only a figure of speech, and not a deception. This way of speaking the Greeks call hyperbole, and it is found in other parts of Scripture.

"This is the disciple who testifieth of these things, and wrote these things; and we know that his testimony is true. And there are also," he adds, "many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." We are not to suppose that in regard to local space the world would be unable to contain them; for how could they be written in it if it could not bear them when written? but perhaps it is that they could not be comprehended by the capacity of the readers: although, while our faith in certain things themselves remains unharmed, the words we use about them may not unfrequently appear to exceed belief. This will not take place when anything that was obscure or dubious is in course of exposition by the setting forth of its ground and reason, but only when that which is clear of itself is either magnified or extenuated, without any real departure from the pathway of the truth to be intimated; for the words may outrun the thing itself that is indicated only in such a way, that the will of him that speaketh, but without any intention to deceive, may be apparent, so that, knowing how far he will be believed, he, orally, either diminishes or magnifies his subject beyond the limit to which credit will be given. This mode of speaking is called by the Greek name hyperbole, by the masters not only of Greek, but also of Latin literature. And this mode is found not only here, but in several other parts also of the divine literature.

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.

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.

Do not be amazed at what was said, that if books were written about the deeds of Jesus, the world could not contain them; but consider the ineffable power of God the Word and accept what was said with faith. For just as it is easy for us to speak, so it is easy for Him, and indeed far easier, to do whatever He pleases. Some say that this is said hyperbolically, according to the custom of Scripture; for Scripture habitually employs hyperboles. For example: "we saw cities reaching up to heaven" (Num. 13:29), "we saw sons, and we were in our own eyes as grasshoppers" (Num. 13:34), and the like. In the same sense, they say, it is said here that the world could not contain the books that would be written. Otherwise, by "the world" they understand a person who is minded toward worldly things; but the divine and mysterious works accomplished by Jesus in the invisible and visible world, and in the dispensation of the last times, which is full of mysteries, the worldly person cannot comprehend, according to the saying: "I have many things to say to you, but you cannot bear them now" (John 16:12). But let us pray that the deeds and words of the Lord may never fall into oblivion among us, but that we may always open this book of the Beloved and seek out the treasure contained in the miracles and teaching of Jesus; that, having been purified in word and life, on the day of revelation we may be deemed worthy of the most ineffable deeds and mysteries which now, while we are in the world, we cannot contain, and may be made perfect in Christ Himself, Who loved us, and through His beloved disciple enlightened us with the theology and knowledge of Him — the Son, and of the Father, and of the Holy Spirit, to Whom be glory forever. Amen.

Now John states the incompleteness of his Gospel as compared with the reality, because Christ not only did these things but there are also many other things which Jesus did. His statement, were every one of them to be written, I suppose that the world itself could not contain the books that would be written, can be understood in two ways. First, the word contain can refer to the capacity of our minds to understand. So the meaning is: So much could be said about Christ that the world could not understand all that could be written: "I have yet many things to say to you, but you cannot bear them now," that is, understand them (16:12). We could also regard this statement as a deliberate exaggeration; and it then indicates the abundance of Christ's works. How reconcile this? He had just said, we know that his testimony is true, and then immediately resorts to hyperbole, exceeding the truth. According to Augustine, Scripture does use figures of speech, such as "I saw the Lord seated on a high and lofty throne" (Is 6:1), and such statements are not false. This is so when hyperbole is used. The desire of the speaker is not that we accept the literal meaning of the words, but what they were intended to mean, that is, the great number of Christ's works. Hyperbole is not used to explain what is obscure or doubtful, but to exaggerate or minimize what is obvious. For example, to emphasize how plentiful something is, one can say that there is enough for a hundred or a thousand people. And to minimize something, one could say that there is hardly enough for three. This is not speaking falsely, because it is so obvious that the words contort the reality that they show that one does not intend to lie, but to indicate that something is great or small. Or, this statement could be understood to refer to the power of Christ, who performed these signs; and the emphasis is on every one of them. For to write about each and every word and deed of Christ is to reveal the power of every word and deed. Now the words and deeds of Christ are also those of God. Thus, if one tried to write and tell of the nature of every one, he could not do so; indeed, the entire world could not do this. This is because even an infinite number of human words cannot equal one word of God. From the beginning of the Church Christ has been written about; but this is still not equal to the subject. Indeed, even if the world lasted a hundred thousand years, and books written about Christ, his words and deeds could not be completely revealed: "Of making many books there is no end" (Eccl 12:12); The works of God "are multiplied above number" (Ps 50:5).

Jesus shows himself to the disciples at the sea of Tiberias, Joh 21:1-5. The miraculous draught of fishes, Joh 21:6-11. He dines with his disciples, Joh 21:12-14. Questions Peter concerning his love to him, and gives him commission to feed his sheep, Joh 21:15-17. Foretells the manner of Peter's death, Joh 21:18, Joh 21:19. Peter inquires concerning John, and receives an answer that was afterwards misunderstood, Joh 21:20-23. John's concluding testimony concerning the authenticity of his Gospel, and the end for which it was written, Joh 21:24, Joh 21:25.

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: Joh 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 Num 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 Dan 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, ἙϚαοτ' εν μεσσῃ ὑσμινῃ δηΐοτητος. ΕϚι γαρ αμφοτεροισιν ονειδεα μυθησασθαι Πολλα μαλ'· ουδ' αν νηυς ἑκατονζυγος αχθος αροιτο. Στρεπτη δε γλωσς' εϚι βροτων, πολεες δ' ενι μυθοι, Παντοιοι· επεων δε πολυς νομος ενθα και ενθα. 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 Deu 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 אמן 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, אמן אמן amen, amen. See an instance of this, Num 5:22. In Deu 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 Mat 5:18, Mat 5:26; Mat 6:2, Mat 6:5, Mat 6:16; Mat 8:10; Mat 10:15, Mat 10:23, Mat 10:42, etc., etc.; but it is remarkable that it is doubled by St. John, see Joh 1:51; Joh 3:3, Joh 3:5, Joh 3:11; Joh 5:19, Joh 5:24, Joh 5:25; Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53; Joh 8:34, Joh 8:51, Joh 8:58; Joh 10:1, Joh 10:7; Joh 12:24; Joh 13:16, Joh 13:20, Joh 13:21, Joh 13:38; Joh 14:12; Joh 16:20, Joh 16:23; Joh 21:18; and is never found iterated by any of the other evangelists. Some have supposed that the word אמן is contracted, and contains the initials of אדני מלך נעמן Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, ὁ Αμην, Rev 1:18; Rev 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.

SUPPLEMENTARY PARTICULARS. (John 21:1-23) Jesus showed himself again--manifested himself again. and on this wise he manifested himself--This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and corporeally.

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. Next: Acts Introduction