Post-Resurrection “Signs” of Christ

In the last part of this chapter, John being about to close this evangel, and many other things coming into his mind which Christ had done after his resurrection, he (so to say) draweth pen from paper, confessing there were many such like, which he was not directed to write, (not only because some of them were recorded by the rest, but) in regard what he had written was sufficient to faith and salvation, and to clear what Christ was, and confirm that salvation is to be had through faith in Him.

For clearing of this purpose, consider— 1. That those things which John confesseth to have omitted here are particularly such things as were done by Christ after His resurrection; for these were done “in the presence of his disciples,” whereas those things He did before His death were done generally before all; though it be also true of those His other acts, that they were not all recorded by him, nor by the rest, chap. 21:25. 2. What John propounds, verse 31, as his end in writing these things, is indeed the scope of all this history of the gospel written by him, and so doth relate to all he hath formerly written; but it doth particularly relate to those signs formerly mentioned, which in their own kind, and in the way of miracles’ influence, were sufficient (without adding any more) to confirm the doctrine all along delivered concerning the person of the Messiah, and the way of obtaining salvation through Him. 3. John doth omit the writing of these signs, and tells of it, not to give occasion of slandering the Scriptures as imperfect, nor to curious men to inquire after them, and obtrude them upon the church; for what he omits are not points of doctrine, but only particular signs of the same nature and kind with those recorded; and what he records is sufficient to salvation, in so far as miracles are props to faith, as he cleareth, (ver. 31). Beside, how shall any know infallibly that the miracles they allege to be Christ’s are truly such, seeing the Word doth not point them out particularly? And if any think Scripture is imperfect, because it hath not all these signs, how can they assert they have indeed marked all, seeing they are many and innumerable, chap. 21:25, and so, by their own principles, the church shall be at a loss still. 4. Albeit those recorded by John be sufficient for the ends recorded by him, yet we are not to think that Christ’s doing of those he omitted was useless, though it was not needful he should write them; for not only was it necessary for the time that they should be multiplied, to confirm the doubting disciples in the faith of His resurrection, but it is needful for us to know He did so many, though we know not in particular what they were.

Doctrine 1. It speaks out Christ’s great praise and glory that beside the many glorious acts recorded to be done by Him, particularly after His resurrection, we may be persuaded that He did many more, and that He is one whose glorious acts it were an endless task to publish; for this end, and that we may have high thoughts of Christ, doth John record that “many other signs truly did Jesus in the presence of His disciples, which are not written in this book.” And this speaks His praise more than if John had recorded many more particulars.

Doctrine 2. The Lord would have His people not doting too much on signs and miracles, which are only extraordinary and remote props of faith, but would have them acquiescing in what He works or records of these; therefore doth John omit the narration of many particulars, which the disciples saw, to the church in after ages, that they might learn, not to rest much on these, but to fasten upon the Word, which is sufficiently confirmed by what is recorded.

Doctrine 3. The Scriptures are not intended mainly for recording multitudes of signs and miracles for the satisfaction of curiosity, or which might induce idle men to read them for recreation or putting off time, but the great scope of the Scriptures is to direct men how to know Christ and save their own souls; therefore John doth omit these signs, enough being recorded in subserviency to the great end of the Scriptures, “that ye might believe,” etc. And this should be the trial, how we read Scriptures, and how we profit thereby.

Doctrine 4. No imperfection can be fastened upon Scripture in matters of faith, or necessary to salvation, nay, nor in affording sufficient signs for confirming the doctrine held out therein, even albeit it be clear that particular things done by Christ are not recorded therein; for John grants this, and yet asserts the perfection of the Scriptures, “But these are written, that ye might believe,” etc. (See 2 Tim. 3:16,17.)

Doctrine 5. The great scope of the Scriptures is, in the first place, to direct us to know and take up Christ rightly, who is the kernel and marrow of all the Scriptures, to whom the law and all the prophets bear witness, and who is the great subject of the gospel; for so is here held out, “These things are written, that ye might believe that Jesus is the Christ,” etc.

Doctrine 6. Christ is only savingly known and taken up by faith; there is no coming to the treasures of the Scriptures, nor to study Him in them, but by faith, and no perspective besides will be transparent; for “these things are written, that ye might believe,” etc.

Doctrine 7. The great point concerning Christ, to be known and believed from the Scriptures, is that Jesus, the son of Mary, is the only promised Messiah, and anointed of the Father, He in whom all the law types and shadows are accomplished, and in whom the promises are yea and Amen; and that the same Jesus is also, in unity of person, the Son of God by eternal generation, one in essence, and equal in power and glory with the Father; for this is the great point to be believed, “that Jesus is the Christ, the Son of God,” which is a large and needful study.

Doctrine 8. The Scriptures are also written to point out that there is an eternal life, only worthy of the name of life, and which otherwise is hid from the world, 2 Tim. 1:10, and to point out how this life may be attained; for so is held out in the next place as his end of writing, “that ye might have life.”

Doctrine 9. The Scriptures do point out no way of attaining salvation but only through faith in Christ, and that “in His Name,” or as He hath revealed Himself; and it doth hold out the way and due order wherein sinners ought to flee to Him, and how they ought to abide in Him, and doth promise eternal life to all who do so; for the subject and doctrine of the Scriptures is, “that believing ye might have life through His Name.” (See Acts, 4:12.)

Doctrine 10. As it is a part of our way to heaven to be sound in the faith and knowledge of Christ, so a right knowledge of Him as He is revealed in the Scriptures, and hath confirmed and evidenced the same by His miracles, is a special means to excite men to seek after Him, and salvation through Him, and to encourage them to rely on Him for attaining of salvation; therefore is the one subjoined as following on the other, that believing Jesus to be “Christ, the Son of God,” as the Word holdeth out, and he hath made good by these signs, they will seek life with Him and through Him, and will be encouraged to “believe” that they shall “have life through His Name.”

A Pilgrim

I am not sent a pilgrim here,
My heart with earth to fill,
But I am here God’s grace to learn,
And serve God’s sovereign will.

Then hold my hand, most gracious Lord,
Guide all my goings still,
And let this be my life’s one aim,
To do or bear Thy will.

Dr. C. Hutcheson (1626–1674), was a renowned Puritan preacher in England before the Great Ejection of Parliament in 1662. This article is extracted from his commentary on The Gospel of John. Dr. Hutcheson has also written classics on The Minor Prophets (1654), The Book of Job (1669), and Forty-five Sermons on Psalm 130 (1691).

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