(31) But these are written, that ye might believe that Jesus is the Christ, the Son of God.--We have here the writer's own statement of his object in writing his narrative, and also the explanation of what seems an abrupt end. His object is that those for whom he writes may become believers, and read in these signs the spiritual truths which lay behind them. He has traced step by step the developments of faith in the Apostles themselves, and this has reached its highest stage in the confession of Thomas. He has recorded the blessedness of those who shall believe without sight, uttered in his Master's words. In the confession of Thomas, and in the comment of our Lord, the object of the author finds its full expression, and with their words the Gospel finds its fitting close. "Become not faithless, but believing;" "My Lord and my God;" "Blessed are they that have not seen, and yet have believed"--these are the words the author heard and records. "But these are written, that ye may believe that Jesus is the Christ, the Son of God." This is the object he had in recording them. On the special meaning of these words as connected with the Gnostic heresies of the time, comp. Introduction, p. 378.

And that believing ye might have life through his name.--Better, . . . in His name. Thus the last words bring us back again to the first. (Comp. Notes on John 1:4; John 1:12.)

Verse 31. - But, says he, these are written with a special purpose. The author did not intend to write a full history or a detailed biography; he avowed having made a unique and well-considered selection of "signs," which formed the theme of great discourse, of "words" which revealed the inner depths of that wondrous nature, and which, far from exhausting the theme, only touched its fringes; and he did this with a distinct aim, in order that ye (he here addresses the Churches already founded and waiting for his legacy) might believe. Believe what? Simply in the fact of the Resurrection? Certainly not; but that Jesus, the Man whose life has been enacted on this human stage, is the Christ, has fulfilled the entire idea of the Messiah and is now the realization of the grandest theocratic hope; and further, that he is the" Christ," because he is none other than the Son of God, the Revelation of the Divine nature, the Image of the Father's substance, the Effluence of his glory, seeing that his is the glory of the Only Begotten of the Father. Nor is this all. He adds, And that believing in this glory, in this reality, in this Christhood, in this Sonship, ye might have life, the blessedness of true being, the sacred fellowship with the Eternal, the hold upon FOREVER, the sanctity of "the life" that is "light," the everlasting life of the sons of God. The prologue here finds its true and efficient complement. The purpose now betrayed expounds the structure of the Gospel as a whole. The apostle claims kinship with the central apostolate. The Hebrew prophet does not disdain his true kindred. The evangelist does not disclaim his predecessors. The lover of souls discloses his lofty passion.

20:30,31 There were other signs and proofs of our Lord's resurrection, but these were committed to writing, that all might believe that Jesus was the promised Messiah, the Saviour of sinners, and the Son of God; that, by this faith, they might obtain eternal life, by his mercy, truth, and power. May we believe that Jesus is the Christ, and believing may we have life through his name.But these are written,..... The several ends of recording what is written in this book, in proof of Christ's resurrection, are as follow: one is,

that ye might believe that Jesus is the Christ, the Son of God; that Jesus, who was diminutively called Jesus, the son of Mary, the son of Joseph, the carpenter's son, Jesus of Nazareth, and of Galilee, was the Christ, or true Messiah; which signifies anointed, and takes in all his offices of prophet, priest, and King, to which he was anointed; and is an article of faith of the greatest importance; and is to be believed through the signs proving his resurrection, who, according to the Scriptures, was to rise again; and which, by the signs here recorded, it appears he is risen indeed, and therefore must be the true Messiah of the prophets, and also "the Son of God"; which was a known title of the Messiah among the Jews; and is not a name of office, but of nature and relation to God, and designs Christ in his divine nature, or as a divine person; and is an article of great moment, and well attested, by God, by angels, and men; and receives a further confirmation by the resurrection of Christ, who is thereby declared to be the Son of God with power; and with this view did this evangelist write the signs, proving it, herein to be found. And his other end in recording them, is,

and that believing ye might have life through his name: believers have their spiritual and eternal life through Christ; their life of grace, of justification on him, of sanctification from him, and communion with him; the support and maintenance of their spiritual life, and all the comforts of it: and also their life of glory, or eternal life, they have through, or in his name; it lies in his person, it comes to them through him as the procuring cause of it; it is for his sake bestowed upon them, yea, it is in his hands to give it, and who does give it to all that believe: not that believing is the cause of their enjoyment of this life, or is their title to it, which is the name, person, blood, and righteousness of Christ; but faith is the way and means in which they enjoy it; and therefore these signs are written by the evangelist for the encouragement of this faith in Christ, which is of such use in the enjoyment of life, in, through, and from him. Beza's ancient copy, two of Stephens's, the Coptic, Syriac, Arabic, Persic, and Ethiopic versions read, "eternal life".