The gospel according to John differs markedly from the other three gospels. As some put it, the approach of John's gospel is more theological. One might say that it is more structured and shows a definite purpose and composition. The gospel revolves around seven signs which climax in the resurrection of Christ. There is a definite order and structure to the various accounts and speeches. They are all meant to build up in concentric layers towards the revelation of Christ in His glory as He appeared on the morning of the resurrection.

This makes one wonder about the last verse of this book. After a majestic beginning and such a triumphant climax, does this not seem to be somewhat of a lame ending? He employs a figure of speech known as hyperbole, in which matters are exaggerated in order to make a point more effective. In the hyperbole John uses a word which recurs at other places in the gospel, a word which only adds to the exaggeration. In effect, he says that the cosmos itself could not contain all the books that would be written were all the deeds of Jesus enumerated one by one. This term cosmos includes the whole known universe, and one might counter that this is somewhat overstated, considering that Jesus lived on earth a relatively short time and that His public ministry lasted no more than three years.

However, the choice of this word is deliberate and behind it we see a deeper truth reflected. Calvin correctly notes that the evangelist meant to point out that the majesty of Christ swallows up not just our thoughts but heaven and earth itself. This majesty gave a miraculous display of its own splendor in the words of the Lord. And the brightness of this splendor overreaches the splendor and majesty of creation itself. Creation is geared to redemption, and yet it is far surpassed by redemption.

This is John's meaning in stating that the world itself could not contain the books giving an exact account of all the words and works of the Lord Jesus. The form of the words in the original indicate that all these works were still fresh in his memory. He was the disciple whom Jesus loves, and he saw all these works from close by. But they can only truly be seen in faith, 20:30, 31. Faith stamps all these works as one united tapestry of redemption for the church; and this is a redemption so great and glorious it outstrips the walls of the whole universe!

Here John qualifies all the words the Spirit gives us about Jesus. We already have many words, but there could have been many more. But we do not need to search for the historical Jesus and uncover every one of His actions. In what is written we have all we need for our salvation. For all the words are really nothing but words of the one Word – the Word that was made flesh, and dwelt among us, full of grace and truth, 1:18. All the words find majesty and glory in the one Word, the Word that was with God and was God.

John also makes clear that the glory of the Word at the end of His work is greater than the glory at the beginning. Redemption is more than creation! As we have them, the creation accounts are tendentious, anticipating and reaching ahead to the work of redemption. But as God's counsel is realized, the willingness of the Son to offer Himself for us becomes clearer, and He is more highly exalted than ever before.

Another point stands out in this conclusion of the evangelist: the end of his gospel fits perfectly with the beginning. In fact, with this ending it becomes a perfect whole, in which the end ties up perfectly with the beginning. For the beginning of the gospel introduces the Word. But the end of the gospel shows that all its words testify to the greater glory of the Word by whom all things were made. For surpassing the glory manifested in His cooperating work in creation is the glory manifested in His work of redemption. He was willing to redeem the cosmos which was made through Him. So the greater glory of the Word is revealed!

Therefore this book can end with the resurrection of Christ, and the commissioning of the apostles at this time. The resurrection already shows enough glory to prove the victory of the Word, and His preeminence in and beyond all creation. It proves that the divine intrusion of the Son in the world surpasses the glory of the beginning. The resurrection of the Son from the dead manifests a glory greater than the divine majesty which shines forth in all creation.

We recall that these things can only be seen in faith. John himself says that what was written was written solely for the purpose that we might believe in the Son, and believing might have life in His name. those who believe may be assured of the revelation of great glory at the last day. In the end we will see the Word, full of grace and truth, and we, too, will behold His glory, glory as of the only Son of the Father. Then we will also see the truth of the beginning: the Word was with God and the Word was God. For God is the Alpha and the Omega, the first and the last, and all the world will show His glory.