many other signs
The term "signs" comes from the Greek "σημεῖα" (semeia), which refers to miraculous events that signify deeper spiritual truths. In the Gospel of John, signs are not just wonders to amaze but are meant to lead the observer to faith in Jesus. The phrase "many other" suggests the abundance and variety of Jesus' miraculous works, indicating that what is recorded in the Gospel is only a fraction of His divine activity. This abundance points to the inexhaustible nature of Christ's power and the limitless scope of His mission.

in the presence of His disciples
The Greek word for "presence" is "ἐνώπιον" (enopion), meaning before or in the sight of. This phrase highlights the eyewitness nature of the disciples' testimony. The disciples were not only followers but also primary witnesses to Jesus' life and works. Their presence during these signs lends credibility and authenticity to the Gospel accounts. Historically, the role of eyewitnesses was crucial in the transmission of reliable information, and the disciples' testimony forms the foundation of the Christian faith.

which are not written
The phrase "not written" uses the Greek "οὐκ ἔστιν γεγραμμένα" (ouk estin gegrammena), indicating that there are many acts of Jesus that were not documented in the Gospel. This suggests the selective nature of the Gospel accounts, where the evangelist, under the inspiration of the Holy Spirit, chose specific signs to convey theological truths. The unwritten signs remind us of the vastness of Jesus' ministry and the limitations of human records in capturing the fullness of His divine work.

in this book
The term "book" is translated from the Greek "βιβλίῳ" (bibliō), referring to the written Gospel of John. This Gospel is a carefully crafted narrative with a specific purpose: to lead readers to believe that Jesus is the Christ, the Son of God, and that by believing, they may have life in His name (John 20:31). The mention of "this book" emphasizes the intentionality behind the Gospel's composition, serving as a testament to the life and mission of Jesus Christ. It invites readers to delve deeper into the written Word, while also acknowledging the mystery and grandeur of the unwritten works of Jesus.

That he refers to the whole work of Christ, and not to the Risen Life only, is clear, because (1) there were not "many other signs" during the forty days; (2) the words "did Jesus" are not applicable to the manifestation to the disciples; (3) the words "in this book" refer to all that has preceded.

It would seem to follow from this that these verses (John 20:30 and John 20:31) are the conclusion of the original Gospel, and that John 21 is to be regarded as a postscript or appendix. We shall find reason for believing that, though an appendix, it proceeded from the hand of the Apostle himself.

(6) The conclusion of he argument of the Gospel. Controversy has prevailed from the days of Chrysostom to our own, as to whether these verses are the summary and conclusion of the Gospel as a whole, or have special reference to the record only of the appearances of Jesus after his resurrection. It cannot be doubted that as St. John sums up in John 12. the general teaching of Christ and its effect upon the people, to the termination of his public ministry, so at the close of this chapter, before recording the special bearing of the resurrection-life and spiritual power of Christ on the subsequent condition of the Church - a narrative of peculiar interest in itself, corresponding with the prologue of the entire narrative - he gathers up the general significance of his Gospel and its relation to other books. Verse 30. - Many other signs therefore did Jesus also in the presence of the disciples, which are not written in this book. The "many" and "other" refer to those signs with which his readers may be familiar from other sources, and, as it seems to us, in other (βιβλία) books. We have seen throughout how thoroughly alive the evangelist is to the minutest details of the synoptic narrative. The word "many" seems most accurately to include more than the few appearances after his resurrection which are not mentioned by John, but which are recorded by the synoptists, and the "other" refers most probably to signs of a different class from those which he has selected. The "signs" written in this book are those central facts which formed the theme and starting-points of his discourses. "Signs" do not necessarily mean miraculous works (ἐργα), but all "indications" or "tokens" of his higher nature and Divine commission, such as his appearance in the synagogue of Nazareth; the cleansing of the temple, which had so powerfully affected the mind of Nicodemus; the repeated assertion of his pre-existence and eternal glory; the feeling of the officers of the Sanhedrin, that "never man spake like this Man;" the effect produced by his lofty claims to be "Lord of the sabbath" and "greater than the temple;" the arrogation of power to forgive sins; the discomfiture of the deputation from chief priests and elders; the collapse of the Roman soldiers; and all other proofs of his supreme authority. All these σημεῖα were not indispensably connected with corresponding τεράτα. "Before the disciples" suggests a special limitation and condition which took powerful hold upon the mind of the evangelist. We hear in one passage that "he could do no mighty works, because of their unbelief." To prepared minds he came with his spiritual revelations and special suggestions of heavenly origin. John sees the memories passing before him, which have already formed the heritage of the Church, and is reminded of "many ethers" which have never found a chronicler.

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