New International Version
Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.
King James 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 could not contain the books that should be written. Amen.
Darby Bible Translation
And there are also many other things which Jesus did, the which if they were written one by one, I suppose that not even the world itself would contain the books written.
World English Bible
There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written.
Young's Literal Translation
And there are also many other things -- as many as Jesus did -- which, if they may be written one by one, not even the world itself I think to have place for the books written. Amen.
John 21:25 Parallel
CommentaryClarke's Commentary on the Bible
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,
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.
Treasury of Scripture Knowledge
that even. This is a very strong eastern expression to represent the number of miracles which Jesus wrought. But however strong and strange it may appear to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. See Nu.
. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have '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.'
CONCLUDING REMARKS ON JOHN'S GOSPEL.
John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife, (compare Mat.
, with Mat.
27:55,56 and Mar.
15:40,) and brother of James the elder, whom 'Herod killed with the sword,' (Ac.
.) Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord's sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship, (Mat.
,) which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord's labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about
.,) at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign,
A.D. 95, to the isle of Patmos in the Aegean sea, where he wrote the Apocalypse, (Re. i.9.) On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about
A.D. 100, and in the third year of the emperor Trajan. It is generally believed that John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal. VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Le Clerc, and others, to the year
97. The design of John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: 'These things 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.
.) Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord's history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.
LibraryNovember 20. "The Disciple whom Jesus Loved Leaned on his Breast" (John xxi. 20).
"The disciple whom Jesus loved leaned on His breast" (John xxi. 20). An American gentleman once visited the saintly Albert Bengel. He was very desirous to hear him pray. So one night he lingered at his door, hoping to overhear his closing devotions. The rooms were adjoining and the doors ajar. The good man finished his studies, closed his books, knelt down for a moment and simply said: "Dear Lord Jesus, things are still the same between us," and then sweetly fell asleep. So close was his communion …
Rev. A. B. Simpson—Days of Heaven Upon Earth
The Beach and the Sea
Lovest Thou Me?
Christ among the Common Things of Life
Those who had seen it told the people what had happened to the demon-possessed man--and told about the pigs as well.
Jesus performed many other signs in the presence of his disciples, which are not recorded in this book.
Jump to PreviousAmen Books Contain Described Detail Enough Great Indeed Itself Jesus Opinion Recorded Room Suppose Think Vast Whole World Wouldn't Written
Jump to NextAmen Books Contain Described Detail Enough Great Indeed Itself Jesus Opinion Recorded Room Suppose Think Vast Whole World Wouldn't Written
LinksJohn 21:25 NIV
John 21:25 NLT
John 21:25 ESV
John 21:25 NASB
John 21:25 KJV
John 21:25 Bible Apps
John 21:25 Biblia Paralela
John 21:25 Chinese Bible
John 21:25 French Bible
John 21:25 German Bible
John 21:25 Commentaries
THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica®.