This evangelist, though he began not his gospel as the rest did, yet
concludes it as they did, with the history of Christ' resurrection; not
of the thing itself, for none of them describe how he rose, but of the
proofs and evidences of it, which demonstrated that he was risen. The
proofs of Christ's resurrection, which we have in this chapter, are
I. Such as occurred immediately at the sepulchre.
1. The sepulchre found empty, and the graveclothes in good order,
John 20:1-10.
2. Two angels appearing to Mary Magdalene at the sepulchre,
John 20:11-13.
3. Christ himself appearing to her,
John 20:14-18.
II. Such as occurred afterwards at the meetings of the apostles.
1. At one, the same day at evening that Christ rose, when Thomas was
absent,
John 20:19-25.
2. At another, that day seven-night, when Thomas was with them,
John 20:26-31.
What is related here is mostly what was omitted by the other
evangelists.
The Resurrection.
1 The first day of the week cometh Mary Magdalene early, when
it was yet dark, unto the sepulchre, and seeth the stone taken
away from the sepulchre.
2 Then she runneth, and cometh to Simon Peter, and to the other
disciple, whom Jesus loved, and saith unto them, They have taken
away the Lord out of the sepulchre, and we know not where they
have laid him.
3 Peter therefore went forth, and that other disciple, and came
to the sepulchre.
4 So they ran both together: and the other disciple did outrun
Peter, and came first to the sepulchre.
5 And he stooping down, and looking in, saw the linen clothes
lying; yet went he not in.
6 Then cometh Simon Peter following him, and went into the
sepulchre, and seeth the linen clothes lie,
7 And the napkin, that was about his head, not lying with the
linen clothes, but wrapped together in a place by itself.
8 Then went in also that other disciple, which came first to
the sepulchre, and he saw, and believed.
9 For as yet they knew not the scripture, that he must rise
again from the dead.
10 Then the disciples went away again unto their own home.
There was no one thing of which the apostles were more concerned to
produce substantial proof than the resurrection of their Master,
1. Because it was that which he himself appealed to as the last and
most cogent proof of his being the Messiah. Those that would not
believe other signs were referred to this sign of the prophet Jonas.
And therefore enemies were most solicitous to stifle the notice of
this, because it was put on this issue, and, if he be risen, they are
not only murderers, but murderers of the Messiah.
2. Because it was upon this the performance of his undertaking for our
redemption and salvation did depend. If he give his life a ransom, and
do not resume it, it does not appear that his giving it was accepted as
a satisfaction. If he be imprisoned for our debt, and lie by it, we are
undone,
1 Corinthians 15:17.
3. Because he never showed himself alive after his resurrection to all
the people,
Acts 10:40,41.
We should have said, "Let his ignominious death be private, and his
glorious resurrection public." But God's thoughts are not as ours; and
he ordered it that his death should be public before the sun, by the
same token that the sun blushed and hid his face upon it. But the
demonstrations of his resurrection should be reserved as a favour for
his particular friends, and by them be published to the world, that
those might be blessed who have not seen, and yet have believed. The
method of proof is such as gives abundant satisfaction to those who are
piously disposed to receive the doctrine and law of Christ, and yet
leaves room for those to object who are willingly ignorant and
obstinate in their unbelief. And this is a fair trial, suited to the
case of those who are probationers.
In
John 20:1-10
we have the first step towards the proof of Christ's resurrection,
which is, that the sepulchre was found empty. He is not here,
and, if so, they must tell us where he is or we conclude him risen.
I. Mary Magdalene, coming to the sepulchre, finds the stone taken
away. This evangelist does not mention the other women that went
with Mary Magdalene, but here only, because she was the most active and
forward in this visit to the sepulchre, and in her appeared the most
affection; and it was an affection kindled by a good cause, in
consideration of the great things Christ had done for her. Much was
forgiven her, therefore she loved much. She had shown her affection to
him while he lived, attended his doctrine, ministered to him of her
substance,
Luke 8:2,3.
It does not appear that she had any business now at Jerusalem, but to
wait upon him for the women were not bound to go up to the feast, and
probably she and others followed him the closer, as Elisha did Elijah,
now that they knew their Master would shortly be taken from their
head,
2 Kings 2:1-6.
The continued instances of her respect to him at and after his death
prove the sincerity of her love. Note, Love to Christ, if it be
cordial, will be constant. Her love to Christ was strong as
death, the death of the cross, for it stood by that; cruel as
the grave, for it made a visit to that, and was not deterred by its
terrors.
1. She came to the sepulchre, to wash the dead body with her
tears, for she went to the grave, to weep there, and to
anoint it with the ointment she had prepared. The grave is a
house that people do not care for making visits to. They that are
free among the dead are separated from the living; and it
must be an extraordinary affection to the person which will endear his
grave to us. It is especially frightful to the weak and timourous sex.
Could she, that had not strength enough to roll away the stone,
pretend to such a presence of mind as to enter the grave? The Jews'
religion forbade them to meddle any more than needs must with graves
and dead bodies. In visiting Christ's sepulchre she exposed herself,
and perhaps the disciples, to the suspicion of a design to steal him
away; and what real service could she do him by it? But her love
answers these, and a thousand such objections. Note,
(1.) We must study to do honour to Christ in those things wherein yet
we cannot be profitable to him.
(2.) Love to Christ will take off the terror of death and the grave. If
we cannot come to Christ but through that darksome valley, even in
that, if we love him, we shall fear no evil.
2. She came as soon as she could, for she came,
(1.) Upon the first day of the week, as soon as ever the sabbath
was gone, longing, not to sell corn and to set forth
wheat (as
Amos 8:5),
but to be at the sepulchre. Those that love Christ will take the first
opportunity of testifying their respect to him. This was the first
Christian sabbath, and she begins it accordingly with enquiries after
Christ. She had spent the day before in commemorating the work of
creation, and therefore rested; but now she is upon search into the
work of redemption, and therefore makes a visit to Christ and him
crucified.
(2.) She came early, while it was yet dark; so early did she set
out. Note, Those who would seek Christ so as to find him must seek him
early; that is,
[1.] Seek him solicitously, with such a care as even breaks the sleep;
be up early for fear of missing him.
[2.] Seek him industriously; we must deny ourselves and our own repose
in pursuit of Christ.
[3.] Seek him betimes, early in our days, early every day. My voice
shalt thou hear in the morning. That day is in a fair way to be
well ended that is thus begun. Those that diligently enquire after
Christ while it is yet dark shall have such light given them
concerning him as shall shine more and more.
3. She found the stone taken away, which she had seen rolled to the
door of the sepulchre. Now this was,
(1.) A surprise to her, for she little expected it. Christ crucified is
the fountain of life. His grave is one of the wells of salvation; if we
come to it in faith; though to a carnal heart it be a spring shut up,
we shall find the stone rolled away (as
Genesis 29:10)
and free access to the comforts of it. Surprising comforts are the
frequent encouragements of early seekers.
(2.) It was the beginning of a glorious discovery; the Lord was risen,
though she did not at first apprehend it so. Note,
[1.] Those that are most constant in their adherence to Christ, and
most diligent in their enquiries after him, have commonly the first and
sweetest notices of the divine grace. Mary Magdalene, who followed
Christ to the last in his humiliation, met him with the first in his
exaltation.
[2.] God ordinarily reveals himself and his comforts to us by degrees;
to raise our expectations and quicken our enquiries.
II. Finding the stone taken away, she hastens back to Peter and John,
who probably lodged together at that end of the town, not far off, and
acquaints them with it: "They have taken the Lord out of the
sepulchre, envying him the honour of such a decent burying-place,
and we know not where they have laid him, nor where to find him,
that we may pay him the remainder of our last respects." Observe here,
1. What a notion Mary had of the thing as it now appeared; she found
the stone gone, looked into the grave, and saw it empty. Now one would
expect that the first thought that offered itself would have been,
Surely the Lord is risen; for whenever he had told them that he should
be crucified, which she had now lately seen accomplished, he still
subjoined in the same breath that the third day he should rise
again. Could she feel the great earthquake that happened as she was
coming to the sepulchre, or getting ready to come, and now see the
grave empty, and yet have no thought of the resurrection enter into her
mind? what, no conjecture, no suspicion of it? So it seems by the odd
construction she puts upon the removing of the stone, which was very
far fetched. Note, When we come to reflect upon our own conduct in a
cloudy and dark day, we shall stand amazed at our dulness and
forgetfulness, that we could miss of such thoughts as afterwards appear
obvious, and how they could be so far out of the way when we had
occasion for them. She suggested, They have taken away the Lord;
either the chief priests have taken him away, to put him in a worse
place, or Joseph and Nicodemus have, upon second thoughts, taken him
away, to avoid the ill-will of the Jews. Whatever was her suspicion, it
seems it was a great vexation and disturbance to her that the body was
gone; whereas, if she had understood it rightly, nothing could be more
happy. Note, Weak believers often make that the matter of their
complaint which is really just ground of hope, and matter of joy. We
cry out that this and the other creature-comfort are taken away, and we
know not how to retrieve them, when indeed the removal of our temporal
comforts, which we lament, is in order to the resurrection of our
spiritual comforts, which we should rejoice in too.
2. What a narrative she made of it to Peter and John. She did not stand
poring upon the grief herself, but acquaints her friends with it. Note,
The communication of sorrows is one good improvement of the communion
of saints. Observe, Peter, though he had denied his Master, had not
deserted his Master's friends; by this appears the sincerity of his
repentance, that he associated with the disciple whom Jesus loved. And
the disciples' keeping up their intimacy with him as formerly,
notwithstanding his fall, teaches us to restore those with a spirit of
meekness that have been faulty. If God has received them upon their
repentance, why should not we?
III. Peter and John go with all speed to the sepulchre, to satisfy
themselves of the truth of what was told them, and to see if they could
make any further discoveries,
John 20:3,4.
Some think that the other disciples were with Peter and John when the
news came; for they told these things to the eleven,
Luke 24:9.
Others think that Mary Magdalene told her story only to Peter and John,
and that the other women told theirs to the other disciples; yet none
of them went to the sepulchre but Peter and John, who were two of the
first three of Christ's disciples, often distinguished from the rest by
special favours. Note, It is well when those that are more honoured
than others with the privileges of disciples are more active than
others in the duty of disciples, more willing to take pains and run
hazards in a good work.
1. See here what use we should make of the experience and observations
of others. When Mary told them what she had seen, they would not in
this sense take her word, but would go and see with their own eyes. Do
others tell us of the comfort and benefit of ordinances? Let us be
engaged thereby to make trial of them. Come and see how good it is to
draw near to God.
2. See how ready we should be to share with our friends in their cares
and fears. Peter and John hastened to the sepulchre, that they might be
able to give Mary a satisfactory answer to her jealousies. We should
not grudge any pains we take for the succouring and comforting of the
weak and timorous followers of Christ.
3. See what haste we should make in a good work, and when we are going
on a good errand. Peter and John consulted neither their ease nor their
gravity, but ran to the sepulchre, that they might show the strength of
their zeal and affection, and might lose no time. If we are in the way
of God's commandments, we should run in that way.
4. See what a good thing it is to have good company in a good work.
Perhaps neither of these disciples would have ventured to the sepulchre
alone, but, being both together, they made no difficulty of it. See
Ecclesiastes 4:9.
5. See what a laudable emulation it is among disciples to strive which
shall excel, which shall exceed, in that which is good. It was no
breach of ill manners for John, though the younger, to outrun Peter,
and get before him. We must do our best, and neither envy those that
can do better, nor despise those that do as they can, though they come
behind.
(1.) He that got foremost in this race as the disciple whom Jesus
loved in a special manner, and who therefore in a special manner
loved Jesus. Note, Sense of Christ's love to us, kindling love in us to
him again, will make us to excel in virtue. The love of Christ will
constrain us more than any thing to abound in duty.
(2.) He that was cast behind was Peter, who had denied his Master, and
was in sorrow and shame for it, and this clogged him as a weight; sense
of guilt cramps us, and hinders our enlargement in the service of God.
When conscience is offended we lose ground.
IV. Peter and John, having come to the sepulchre, prosecute the
enquiry, yet improve little in the discovery.
1. John went no further than Mary Magdalene had done.
(1.) He had the curiosity to look into the sepulchre, and saw it was
empty. He stooped down, and looked in. Those that would
find the knowledge of Christ must stoop down, and look in, must with a
humble heart submit to the authority of divine revelation, and must
look wistly.
(2.) Yet he had not courage to go into the sepulchre. The warmest
affections are not always accompanied with the boldest resolutions;
many are swift to run religion's race that are not stout to fight her
battles.
2. Peter, though he came last, went in first, and made a more exact
discovery than John had done,
John 20:6,7.
Though John outran him, he did not therefore turn back, nor stand
still, but made after him as fast as he could; and, while John was with
much caution looking in, he came, and with great courage went into
the sepulchre.
(1.) Observe here the boldness of Peter, and how God dispenses his
gifts variously. John could out-run Peter, but Peter could out-dare
John. It is seldom true of the same persons, what David says poetically
of Saul and Jonathan, that they were swifter than eagles, and
yet stronger than lions,
2 Samuel 1:23.
Some disciples are quick, and they are useful to quicken those that are
slow; others are bold, and they are useful to embolden those that are
timorous; diversity of gifts, but one Spirit. Peter's venturing
into the sepulchre may teach us,
[1.] That those who in good earnest seek after Christ must not frighten
themselves with bugbears and foolish fancies: "There is a lion in the
way, a ghost in the grave."
[2.] That good Christians need not be afraid of the grave, since Christ
has lain in it; for to them there is nothing in it frightful; it is not
the pit of destruction, nor are the worms in it never-dying worms. Let
us therefore not indulge, but conquer, the fear we are apt to conceive
upon the sight of a dead body, or being alone among the graves; and,
since we must be dead and in the grave shortly, let us make death and
the grave familiar to us, as our near kindred,
Job 17:14.
[3.] We must be willing to go through the grave to Christ; that way he
went to his glory, and so must we. If we cannot see God's face and
live, better die than never see it. See
Job 19:25,
&c.
(2.) Observe the posture in which he found things in the sepulchre.
[1.] Christ had left his grave-clothes behind him there; what clothes
he appeared in to his disciples we are not told, but he never appeared
in his grave-clothes, as ghosts are supposed to do; no, he laid them
aside, First, Because he arose to die no more; death was to have
no more dominion over him,
Romans 6:9.
Lazarus came out with his grave-clothes on, for he was to use them
again; but Christ, rising to an immortal life, came out free from those
incumbrances. Secondly, because he was going to be clothed with
the robes of glory, therefore he lays aside these rags; in the heavenly
paradise there will be no more occasion for clothes than there was in
the earthly. The ascending prophet dropped his mantle. Thirdly,
When we arise from the death of sin to the life of righteousness, we
must leave our grave-clothes behind us, must put off all our
corruptions. Fourthly, Christ left those in the grave, as it
were, for our use if the grave be a bed to the saints, thus he hath
sheeted that bed, and made it ready for them; and the napkin by itself
is of use for the mourning survivors to wipe away their tears.
[2.] The grave-clothes were found in very good order, which serves for
an evidence that his body was not stolen away while men slept. Robbers
of tombs have been known to take away the clothes and leave the body;
but none [prior to the practices of modern resurrectionists] ever took
away the body and left the clothes, especially when it was fine linen
and new,
Mark 15:46.
Any one would rather choose to carry a dead body in its clothes than
naked. Or, if those that were supposed to have stolen it would have
left the grave-clothes behind, yet it cannot be supposed they should
find leisure to fold up the linen.
(3.) See how Peter's boldness encouraged John; now he took heart and
ventured in
(John 20:8),
and he saw and believed; not barely believed what Mary said,
that the body was gone (no thanks to him to believe what he
saw), but he began to believe that Jesus was risen to life again,
though his faith, as yet, was weak and wavering.
[1.] John followed Peter in venturing. It should seem, he durst not
have gone into the sepulchre if Peter had not gone in first. Note, It
is good to be emboldened in a good work by the boldness of others. The
dread of difficulty and danger will be taken off by observing the
resolution and courage of others. Perhaps John's quickness had made
Peter run faster, and now Peter's boldness makes John venture further,
than otherwise either the one or the other would have done; though
Peter had lately fallen under the disgrace of being a deserter, and
John had been advanced to the honour of a confidant (Christ having
committed his mother to him), yet John not only associated with Peter,
but thought it no disparagement to follow him.
[2.] Yet, it should seem, John got the start of Peter in believing.
Peter saw and wondered
(Luke 24:12),
but John saw and believed. A mind disposed to contemplation may perhaps
sooner receive the evidence of divine truth than a mind disposed to
action. But what was the reason that they were so slow of heart to
believe? The evangelist tells us
(John 20:9),
as yet they knew not the scripture, that is, they did not
consider, and apply, and duly improve, what they knew of the scripture,
that he must rise again from the dead. The Old Testament spoke
of the resurrection of the Messiah; they believed him to be the
Messiah; he himself had often told them that, according to the
scriptures of the Old Testament, he should rise again; but they had not
presence of mind sufficient by these to explain the present
appearances. Observe here, First, How unapt the disciples
themselves were, at first, to believe the resurrection of Christ, which
confirms the testimony they afterwards gave with so much assurance
concerning it; for, by their backwardness to believe it, it appears
that they were not credulous concerning it, nor of those simple ones
that believe every word. If they had had any design to advance their
own interest by it, they would greedily have caught at the first spark
of its evidence, would have raised and supported one another's
expectations of it, and have prepared the minds of those that followed
them to receive the notices of it; but we find, on the contrary, that
their hopes were frustrated, it was to them as a strange thing, and one
of the furthest things from their thoughts. Peter and John were so shy
of believing it at first that nothing less than the most convincing
proof the thing was capable of could bring them to testify it
afterwards with so much assurance. Hereby it appears that they were not
only honest men, who would not deceive others, but cautious men, who
would not themselves be imposed upon. Secondly, What was the
reason of their slowness to believe; because as yet they knew not
the scripture. This seems to be the evangelist's acknowledgment of
his own fault among the rest; he does not say, "For as yet Jesus had
not appeared to them, had not shown them his hands and his side," but,
"As yet he had not opened their understandings to understand the
scripture"
(Luke 24:44,45),
for that is the most sure word of prophecy.
3. Peter and John pursued their enquiry no further, but desisted,
hovering between faith and unbelief
(John 20:10):
The disciples went away, not much the wiser, to their own
home, pros heautous--to their own friends and
companions, the rest of the disciples to their own lodgings, for
homes they had none at Jerusalem. They went away,
(1.) For fear of being taken up upon suspicion of a design to steal
away the body, or of being charged with it now that it was gone Instead
of improving their faith, their care is to secure themselves, to shift
for their own safety. In difficult dangerous times it is hard even for
good men to go on in their work with the resolution that becomes them.
(2.) Because they were at a loss, and knew not what to do next, nor
what to make of what they had seen; and therefore, not having courage
to stay at the grave, they resolve to go home, and wait till God shall
reveal even this unto them, which is an instance of their
weakness as yet.
(3.) It is probable that the rest of the disciples were together; to
them they return, to make report of what they had discovered and to
consult with them what was to be done; and, probably, now they
appointed their meeting in the evening, when Christ came to them. It is
observable that before Peter and John came to the sepulchre an angel
had appeared there, rolled away the stone, frightened the guard, and
comforted the women; as soon as they were gone from the sepulchre, Mary
Magdalene here sees two angels in the sepulchre
(John 20:12),
and yet Peter and John come to the sepulchre, and go into it, and see
none. What shall we make of this? Where were the angels when Peter and
John were at the sepulchre, who appeared there before and after?
[1.] Angels appear and disappear at pleasure, according to the orders
and instructions given them. They may be, and are really, where they
are not visibly; nay, it should seem, may be visible to one and not to
another, at the same time,
Numbers 22:23,2Ki+6:17.
How they make themselves visible, then invisible, and then visible
again, it is presumption for us to enquire; but that they do so is
plain from this story.
[2.] This favour was shown to those who were early and constant in
their enquiries after Christ, and was the reward of those that came
first and staid last, but denied to those that made a transient visit.
[3.] The apostles were not to receive their instructions from the
angels, but from the Spirit of grace. See
Hebrews 2:5.
The Resurrection.
11 But Mary stood without at the sepulchre weeping: and as she
wept, she stooped down, and looked into the sepulchre,
12 And seeth two angels in white sitting, the one at the head,
and the other at the feet, where the body of Jesus had lain.
13 And they say unto her, Woman, why weepest thou? She saith
unto them, Because they have taken away my Lord, and I know not
where they have laid him.
14 And when she had thus said, she turned herself back, and saw
Jesus standing, and knew not that it was Jesus.
15 Jesus saith unto her, Woman, why weepest thou? whom seekest
thou? She, supposing him to be the gardener, saith unto him, Sir,
if thou have borne him hence, tell me where thou hast laid him,
and I will take him away.
16 Jesus saith unto her, Mary. She turned herself, and saith
unto him, Rabboni; which is to say, Master.
17 Jesus saith unto her, Touch me not; for I am not yet
ascended to my Father: but go to my brethren, and say unto them,
I ascend unto my Father, and your Father; and to my God, and
your God.
18 Mary Magdalene came and told the disciples that she had seen
the Lord, and that he had spoken these things unto her.
St. Mark tells us that Christ appeared first to Mary Magdalene
(Mark 16:9);
that appearance is here largely related; and we may observe,
I. The constancy and fervency of Mary Magdalene's affection to the Lord
Jesus,
John 20:11.
1. She staid at the sepulchre, when Peter and John were gone, because
there her Master had lain, and there she was likeliest to hear some
tidings of him. Note,
(1.) Where there is a true love to Christ there will be a constant
adherence to him, and a resolution with purpose of heart to cleave to
him. This good woman, though she has lost him, yet, rather than seem to
desert him, will abide by his grave for his sake, and continue in his
love even when she wants the comfort of it.
(2.) Where there is a true desire of acquaintance with Christ there
will be a constant attendance on the means of knowledge. See
Hosea 6:2,3,
The third day he will raise us up; and then shall we know the
meaning of that resurrection, if we follow on to know, as Mary
here.
2. She staid there weeping, and these tears loudly bespoke her
affection to her Master. Those that have lost Christ have cause to
weep; she wept at the remembrance of his bitter sufferings; wept for
his death, and the loss which she and her friends and the country
sustained by it; wept to think of returning home without him; wept
because she did not now find his body. Those that seek Christ must
seek him sorrowing
(Luke 2:48),
must weep, not for him, but for themselves.
3. As she wept, she looked into the sepulchre, that her eye
might affect her heart. When we are in search of something that we have
lost we look again and again in the place where we last left it, and
expected to have found it. She will look yet seven times, not
knowing but that at length she may see some encouragement. Note,
(1.) Weeping must not hinder seeking. Though she wept, she stooped
down and looked in.
(2.) Those are likely to seek and find that seek with affection, that
seek in tears.
II. The vision she had of two angels in the sepulchre,
John 20:12.
Observe here,
1. The description of the persons she saw. They were two angels in
white, sitting (probably on some benches or ledges hewn out in the
rock) one at the head, and the other at the feet, of the
grave. Here we have,
(1.) Their nature. They were angels, messengers from heaven, sent on
purpose, on this great occasion,
[1.] To honour the Son and to grace the solemnity of his resurrection.
Now that the Son of God was again to be brought into the world, the
angels have a charge to attend him, as they did at his birth,
Hebrews 1:6.
[2.] To comfort the saints; to speak good words to those that were in
sorrow, and, by giving them notice that the Lord was risen, to prepare
them for the sight of him.
(2.) Their number: two, not a multitude of the heavenly
host, to sing praise, only two, to bear witness; for out of the
mouth of two witnesses this word would be established.
(3.) Their array: They were in white, denoting,
[1.] Their purity and holiness. The best of men standing before the
angels, and compared with them, are clothed in filthy
garments
(Zechariah 3:3),
but angels are spotless; and glorified saints, when they come to be as
the angels, shall walk with Christ in white.
[2.] Their glory, and glorying, upon this occasion. The white in which
they appeared represented the brightness of that state into which
Christ was now risen.
(4.) Their posture and place: They sat, as it were, reposing themselves
in Christ's grave; for angels, though they needed not a restoration,
were obliged to Christ for their establishment. These angels went into
the grave, to teach us not to be afraid of it, nor to think that our
resting in it awhile will be any prejudice to our immortality; no,
matters are so ordered that the grave is not much out of our way to
heaven. It intimates likewise that angels are to be employed about the
saints, not only at their death, to carry their souls into Abraham's
bosom, but at the great day, to raise their bodies,
Matthew 24:31.
These angelic guards (and angels are called watchers
Daniel 4:23),
keeping possession of the sepulchre, when they had frightened away the
guards which the enemies had set, represents Christ's victory over the
powers of darkness, routing and defeating them. Thus Michael and his
angels are more than conquerors. Their sitting to face one another, one
at his bed's head, the other at his bed's feet, denotes their care of
the entire body of Christ, his mystical as well as his natural body,
from head to foot; it may also remind us of the two cherubim, placed
one at either end of the mercy-seat, looking one at another,
Exodus 25:18.
Christ crucified was the great propitiatory, at the head and feet of
which were these two cherubim, not with flaming swords, to keep us
from, but welcome messengers, to direct us to, the way of life.
2. Their compassionate enquiry into the cause of Mary Magdalene's grief
(John 20:13):
Woman, why weepest thou? This question was,
(1.) A rebuke to her weeping: "Why weepest thou, when thou has
cause to rejoice?" Many of the floods of our tears would dry
away before such a search as this into the fountain of them. Why
are thou cast down?
(2.) It was designed to show how much angels are concerned at the
griefs of the saints, having a charge to minister to them for their
comfort. Christians should thus sympathize with one another.
(3.) It was only to make an occasion of informing her of that which
would turn her mourning into rejoicing, would put off her sackcloth,
and gird her with gladness.
3. The melancholy account she gives them of her present distress:
Because they have taken away the blessed body I came to embalm,
and I know not where they have laid it. The same story she had
told,
John 20:2.
In it we may see,
(1.) The weakness of her faith. If she had had faith as a grain of
mustard-seed, this mountain would have been removed; but we often
perplex ourselves needlessly with imaginary difficulties, which faith
would discover to us as real advantages. Many good people complain of
the clouds and darkness they are under, which are the necessary methods
of grace for the humbling of their souls, the mortifying of their sins,
and the endearing of Christ to them.
(2.) The strength of her love. Those that have a true affection for
Christ cannot but be in great affliction when they have lost either the
comfortable tokens of his love in their souls or the comfortable
opportunities of conversing with him, and doing him honour, in his
ordinances. Mary Magdalene is not diverted from her enquiries by the
surprise of the vision, nor satisfied with the honour of it; but still
she harps upon the same string: They have taken away my Lord. A
sight of angels and their smiles will not suffice without a sight of
Christ and God's smiles in him. Nay, the sight of angels is but an
opportunity of pursuing her enquiries after Christ. All creatures, the
most excellent, the most dear, should be used as means, and but as
means, to bring us into acquaintance with God in Christ. The angels
asked her, Why weepest thou? I have cause enough to weep, says
she, for they have taken away my Lord, and, like Micah, What
have I more? Do you ask, Why I weep? My beloved has withdrawn
himself, and is gone. Note, None know, but those who have
experienced it, the sorrow of a deserted soul, that has had comfortable
evidences of the love of God in Christ, and hopes of heaven, but has
now lost them, and walks in darkness; such a wounded spirit who can
bear?
III. Christ's appearing to her while she was talking with the angels,
and telling them her case. Before they had given her any answer, Christ
himself steps in, to satisfy her enquiries, for God now speaketh to us
by his Son; none but he himself can direct us to himself. Mary would
fain know where her Lord is, and behold he is at her right hand. Note,
1. Those that will be content with nothing short of a sight of Christ
shall be put off with nothing less. He never said to the soul that
sought him, Seek in vain. "Is it Christ that thou wouldest have?
Christ thou shalt have."
2. Christ, in manifesting himself to those that seek him, often outdoes
their expectations. Mary longs to see the dead body of Christ, and
complains of the loss of that, and behold she sees him alive. Thus he
does for his praying people more than they are able to ask or think. In
this appearance of Christ to Mary observe,
(1.) How he did at first conceal himself from her.
[1.] He stood as a common person, and she looked upon him accordingly,
John 20:14.
She stood expecting an answer to her complaint from the angels; and
either seeing the shadow, or hearing the tread, of some person behind
her, she turned herself back from talking with the angels, and
sees Jesus himself standing, the very person she was looking
for, and yet she knew not that it was Jesus. Note, First, The
Lord is nigh unto them that are of a broken heart
(Psalms 34:18),
nearer than they are aware. Those that seek Christ, though they do not
see him, may yet be sure he is not far from them. Secondly,
Those that diligently seek the Lord will turn every way in their
enquiry after him. Mary turned herself back, in hopes of some
discoveries. Several of the ancients suggest that Mary was directed to
look behind her by the angels' rising up, and doing their obeisance to
the Lord Jesus, whom they saw before Mary did; and that she looked back
to see to whom it was they paid such a profound reverence. But, if so,
it is not likely that she would have taken him for the gardener;
rather, therefore, it was her earnest desire in seeking that made her
turn every way. Thirdly, Christ is often near his people, and
they are not aware of him. She knew not that it was Jesus; not
that he appeared in any other likeness, but either it was a careless
transient look she cast upon him, and, her eyes being full of care, she
could not so well distinguish, or they were holden, that she should
not know him, as those of the two disciples,
Luke 24:16.
[2.] He asked her a common question, and she answered him accordingly,
John 20:15.
First, The question he asked her was natural enough, and what
any one would have asked her: "Woman, why weepest thou? Whom seekest
thou? What business hast thou here in the garden so early? And what
is all this noise and ado for?" Perhaps it was spoken with some
roughness, as Joseph spoke to his brethren when he made himself
strange, before he made himself known to them. It should seem, this was
the first word Christ spoke after his resurrection: "Why weepest
thou? I am risen." The resurrection of Christ has enough in it to
ally all our sorrows, to check the streams, and dry up the fountains,
of our tears. Observe here, Christ takes cognizance,
1. Of his people's griefs, and enquires, Why weep you? He
bottles their tears, and records them in his book.
2. Of his people's cares and enquires, Whom seek you, and what would
you have? When he knows they are seeking him, yet he will know it
from them; they must tell him whom they seek.
Secondly, The reply she made him is natural enough; she does not
give him a direct answer, but, as if she should say, "Why do you banter
me, and upbraid me with my tears? You know why I weep, and whom I
seek;" and therefore, supposing him to be the gardener, the
person employed by Joseph to dress and keep his garden, who, she
thought, was come thither thus early to his work, she said, Sir, if
thou hast carried him hence, pray tell me where thou hast laid
him, and I will take him away. See here,
1. The error of her understanding. She supposed our Lord Jesus to be
the gardener, perhaps because he asked what authority she had to be
there. Note, Troubled spirits, in a cloudy and dark day, are apt to
misrepresent Christ to themselves, and to put wrong constructions upon
the methods of his providence and grace.
2. The truth of her affection. See how her heart was set upon finding
Christ. She puts the question to every one she meets, like the careful
spouse, Saw you him whom my soul loveth? She speaks respectfully
to a gardener, and calls him Sir, in hopes to gain some
intelligence from him concerning her beloved. When she speaks of
Christ, she does not name him; but, If thou have borne him
hence, taking it for granted that this gardener was full of
thoughts concerning this Jesus as well as she, and therefore could not
but know whom she meant. Another evidence of the strength of her
affection was that, wherever he was laid, she would undertake to remove
him. Such a body, with such a weight of spices about it, was much more
than she could pretend to carry; but true love thinks it can do more
than it can, and makes nothing of difficulties. She supposed this
gardener grudged that the body of one that was ignominiously crucified
should have the honour to be laid in his master's new tomb, and that
therefore he had removed it to some sorry place, which he thought
fitter for it. Yet Mary does not threaten to tell his master, and get
him turned out of his place for it; but undertakes to find out some
other sepulchre, to which he might be welcome. Christ needs not to stay
where he is thought a burden.
(2.) How Christ at length made himself known to her, and, by a pleasing
surprise, gave her infallible assurances of his resurrection. Joseph at
length said to his brethren, I am Joseph. So Christ here to Mary
Magdalene, now that he is entered upon his exalted state. Observe,
[1.] How Christ discovered himself to this good woman that was seeking
him in tears
(John 20:16):
Jesus saith unto her, Mary. It was said with an emphasis, and
the air of kindness and freedom with which he was wont to speak to her.
Now he changed his voice, and spoke like himself, not like the
gardener. Christ's way of making himself known to his people is by his
word, his word applied to their souls, speaking to them in particular.
When those whom God knew by name in the counsels of his love
(Exodus 33:12)
are called by name in the efficacy of his grace, then he
reveals his Son in them as in Paul
(Galatians 1:16),
when Christ called to him by name, Saul, Saul. Christ's sheep
know his voice,
John 10:4.
This one word, Mary, was like that to the disciples in the
storm, It is I. Then the word of Christ does us good when we put
our names into the precepts and promises. "In this Christ calls to me,
and speaks to me."
[2.] How readily she received this discovery. When Christ said, "Mary,
dost thou not know me? are you and I grown such strangers?" she was
presently aware who it was, as the spouse
(Song of Solomon 2:8),
It is the voice of my beloved. She turned herself, and said,
Rabboni, My Master. It might properly be read with an
interrogation, "Rabboni? Is it my master? Nay, but is it
indeed?" Observe, First, The title of respect she gives Him:
My Master; didaskale--a teaching master.
The Jews called their doctors Rabbies, great men. Their critics
tell us that Rabbon was with them a more honourable title than
Rabbi; and therefore Mary chooses that, and adds a note of
appropriation, My great Master. Note, Notwithstanding the
freedom of communion which Christ is pleased to admit us to with
himself, we must remember that he is our Master, and to be
approached with a godly fear. Secondly, With what liveliness of
affection she gives this title to Christ. She turned from the
angels, whom she had in her eye, to look unto Jesus. We must take off
our regards from all creatures, even the brightest and best, to fix
them upon Christ, from whom nothing must divert us, and with whom
nothing must interfere. When she thought it had been the
gardener, she looked another way while speaking to him; but now
that she knew the voice of Christ she turned herself. The soul
that hears Christ's voice, and is turned to him, calls him, with joy
and triumph, My Master. See with what pleasure those who love
Christ speak of his authority over them. My Master, my great
Master.
[3.] The further instructions that Christ gave her
(John 20:17):
"Touch me not, but go and carry the news to the disciples."
First, He diverts her from the expectation of familiar society
and conversation with him at this time: Touch me not, for I am not
yet ascended. Mary was so transported with the sight of her dear
Master that she forgot herself, and that state of glory into which he
was now entering, and was ready to express her joy by affectionate
embraces of him, which Christ here forbids at this time.
1. Touch me not thus at all, for I am to ascend to heaven. He
bade the disciples touch him, for the confirmation of their faith; he
allowed the women to take hold of his feet, and worship him
(Matthew 28:9);
but Mary, supposing that he was risen, as Lazarus was, to live among
them constantly, and converse with them freely as he had done, upon
that presumption was about to take hold of his hand with her usual
freedom. This mistake Christ rectified; she must believe him, and
adore him, as exalted, but must not expect to be familiar with him as
formerly. See
2 Corinthians 5:16.
He forbids her to dote upon his bodily presence, to set her heart on
this, or expect its continuance, and leads her to the spiritual
converse and communion which she should have with him after he was
ascended to his Father; for the greatest joy of his resurrection was
that it was a step towards his ascension. Mary thought, now that her
Master was risen, he would presently set up a temporal kingdom, such as
they had long promised themselves. "No," says Christ, "touch me not,
with any such thought; think not to lay hold on me, so as to detain me
here; for, though I am not yet ascended, go to my brethren, and tell
them, I am to ascend." As before his death, so now after his
resurrection, he still harps upon this, that he was going away, was
no more in the world; and therefore they must look higher than
his bodily presence, and look further than the present state of things.
2. "Touch me not, do not stay to touch me now, stay not now to
make any further enquiries, or give any further expressions of joy, for
I am not yet ascended, I shall not depart immediately, it may as
well be done another time; the best service thou canst do now is to
carry the tidings to the disciples; lose no time therefore, but go away
with all speed." Note, Public service ought to be preferred before
private satisfaction. It is more blessed to give than to
receive. Jacob must let an angel go, when the day breaks, and it is
time for him to look after his family. Mary must not stay to talk with
her Master, but must carry his message; for it is a day of good
tidings, which she must not engross the comfort of, but hand it to
others. See that story,
2 Kings 7:9.
Secondly, He directs her what message to carry to his disciples:
But go to my brethren, and tell them, not only that I am risen
(she could have told them that of herself, for she had seen him), but
that I ascend. Observe,
a. To whom this message is sent: Go to my brethren with
it; for he is not ashamed to call them so.
(1.) He was now entering upon his glory, and was declared to be the
Son of God with greater power than ever, yet he owns his
disciples as his brethren, and expresses himself with more tender
affection to them than before; he had called them friends, but never
brethren till now. Though Christ be high, yet he is not haughty.
Notwithstanding his elevation, he disdains not to own his poor
relations.
(b.) His disciples had lately carried themselves very
disingenuously towards him; he had never seen them together since
they all forsook him and fled, when he was apprehended; justly
might he now have sent them an angry message: "Go to yonder treacherous
deserters, and tell them, I will never trust them any more, or have any
thing more to do with them." No, he forgives, he forgets, and does not
upbraid.
b. By whom it is sent: by Mary Magdalene, out of whom had
been cast seven devils, yet now thus favoured. This was her reward
for her constancy in adhering to Christ, and enquiring after him; and a
tacit rebuke to the apostles, who had not been so close as she was in
attending on the dying Jesus, nor so early as she was in meeting the
rising Jesus; she becomes an apostle to the apostles.
c. What the message itself is: I ascend to my Father. Two
full breasts of consolation are here in these words:--
(a.) Our joint-relation to God, resulting from our union with
Christ, is an unspeakable comfort. Speaking of that inexhaustible
spring of light, life, and bliss, he says, He is my Father, and our
Father; my God, and your God. This is very expressive of the near
relation that subsists between Christ and believers: he that
sanctifieth, and those that are sanctified, are both one; for they
agree in one,
Hebrews 2:11.
Here we have such an advancement of Christians, and such a
condescension of Christ, as bring them very near together, so admirably
well is the matter contrived, in order to their union.
[a.] It is the great dignity of believers that the Father of
our Lord Jesus Christ is, in him, their Father. A vast
difference indeed there is between the respective foundations of the
relation; he is Christ's Father by eternal generation, ours by a
gracious adoption; yet even this warrants us to call him, as Christ
did, Abba, Father. This gives a reason why Christ called them
brethren, because his Father was their Father. Christ was now ascending
to appear as an advocate with the Father--with his
Father, and therefore we may hope he will prevail for any
thing--with our Father, and therefore we may hope he will
prevail for us.
[b.] It is the great condescension of Christ that he is pleased
to own the believer's God for his God: My God, and your God;
mine, that he may be yours; the God of the Redeemer, to support him
(Psalms 89:26),
that he might be the God of the redeemed, to save them. The summary of
the new covenant is that God will be to us a God; and therefore
Christ being the surety and head of the covenant, who is primarily
dealt with, and believers only through him as his spiritual seed, this
covenant-relation fastens first upon him, God becomes his God, and so
ours; we partaking of a divine nature, Christ's Father is our Father;
and, he partaking of the human nature, our God is his God.
(b.) Christ's ascension into heaven, in further prosecution of
his undertaking for us, is likewise an unspeakable comfort: "Tell them
I must shortly ascend; that is the next step I am to take." Now this
was intended to be,
[a.] A word of caution to these disciples, not to expect the
continuance of his bodily presence on earth, nor the setting up of his
temporal kingdom among men, which they dreamed of. "No, tell them, I
am risen, not to stay with them, but to go on their errand to heaven."
Thus those who are raised to a spiritual life, in conformity to
Christ's resurrection, must reckon that they rise to ascend; they
are quickened with Christ that they may sit with him in heavenly
places,
Ephesians 2:5,6.
Let them not think that this earth is to be their home and rest; no,
being born from heaven, they are bound for heaven; their eye and aim
must be upon another world, and this must be ever upon their hearts, I
ascend, therefore must I seek things above.
[b.] A word of comfort to them, and to all that shall believe
in him through their word; he was then ascending, he is now
ascended to his Father, and our Father. This was his
advancement; he ascended to receive those honours and powers which were
to be the recompence of his humiliation; he says it with triumph, that
those who love him may rejoice. This is our advantage; for he ascended
as a conqueror, leading captivity captive for us
(Psalms 68:18),
he ascended as our forerunner, to prepare a place for us, and to
be ready to receive us. This message was like that which Joseph's
brethren brought to Jacob concerning him
(Genesis 45:26),
Joseph is yet alive, and not only so, vivit imo, et in
senatum venit--he lives, and comes into the senate too; he is governor
over all the land of Egypt; all power is his.
Some make those words, I ascend to my God and your God, to
include a promise of our resurrection, in the virtue of Christ's
resurrection; for Christ had proved the resurrection of the dead from
these words, I am the God of Abraham,
Matthew 22:32.
So that Christ here insinuates, "As he is my God, and hath therefore
raised me, so he is your God, and will therefore raise you, and be your
God,
Revelation 21:3.
Because I live, you shall live also. I now ascend, to honour my
God, and you shall ascend to him as your God.
IV. Here is Mary Magdalene's faithful report of what she had seen and
heard to the disciples
(John 20:18):
She came and told the disciples, whom she found together,
that she had seen the Lord. Peter and John had left her seeking
him carefully with tears, and would not stay to seek him with her; and
now she comes to tell them that she had found him, and to rectify the
mistake she had led them into by enquiring after the dead body, for now
she found it was a living body and a glorified one; so that she found
what she sought, and, what was infinitely better, she had joy in her
sight of the Master herself, and was willing to communicate of her joy,
for she knew it would be good news to them. When God comforts us, it is
with this design, that we may comfort others. And as she told them what
she had seen, so also what she had heard; she had seen the Lord alive,
of which this was a token (and a good token it was) that he had
spoken these things unto her as a message to be delivered to them,
and she delivered it faithfully. Those that are acquainted with the
word of Christ themselves should communicate their knowledge for the
good of others, and not grudge that others should know as much as they
do.
Christ with His Disciples.
19 Then the same day at evening, being the first day of the
week, when the doors were shut where the disciples were assembled
for fear of the Jews, came Jesus and stood in the midst, and
saith unto them, Peace be unto you.
20 And when he had so said, he showed unto them his hands and
his side. Then were the disciples glad, when they saw the Lord.
21 Then said Jesus to them again, Peace be unto you: as my
Father hath sent me, even so send I you.
22 And when he had said this, he breathed on them, and saith
unto them, Receive ye the Holy Ghost:
23 Whose soever sins ye remit, they are remitted unto them;
and whose soever sins ye retain, they are retained.
24 But Thomas, one of the twelve, called Didymus, was not with
them when Jesus came.
25 The other disciples therefore said unto him, We have seen
the Lord. But he said unto them, Except I shall see in his hands
the print of the nails, and put my finger into the print of the
nails, and thrust my hand into his side, I will not believe.
The infallible proof of Christ's resurrection was his showing
himself alive,
Acts 1:3.
In these verses, we have an account of his first appearance to the
college of the disciples, on the day on which he rose. He had sent them
the tidings of his resurrection by trusty and credible messengers; but
to show his love to them, and confirm their faith in him, he came
himself, and gave them all the assurances they could desire of the
truth of it, that they might not have it by hearsay only, and at second
hand, but might themselves be eye-witnesses of his being alive, because
they must attest it to the world, and build the church upon that
testimony. Now observe here,
I. When and where this appearance was,
John 20:19.
It was the same day that he rose, being the first day of the
week, the day after the Jewish sabbath, at a private meeting of the
disciples, ten of them, and some more of their friends with them,
Luke 24:33.
There are three secondary ordinances (as I may call them) instituted by
our Lord Jesus, to continue in his church, for the support of it, and
for the due administration of the principal ordinances--the word,
sacraments, and prayer; these are, the Lord's day, solemn assemblies,
and standing ministry. The mind of Christ concerning each of these is
plainly intimated to us in these verses; of the first two, here, in the
circumstances of this appearance, the other
John 20:21.
Christ's kingdom was to be set up among men, immediately upon his
resurrection; and accordingly we find the very day he arose, though but
a day of small things, yet graced with those solemnities which should
help to keep up a face of religion throughout all the ages of the
church.
1. Here is a Christian sabbath observed by the disciples, and owned by
our Lord Jesus. The visit Christ made to his disciples was on the
first day of the week. And the first day of the week is (I think)
the only day of the week, or month, or year, that is ever mentioned by
number in all the New Testament; and this is several times spoken of as
a day religiously observed. Though it was said here expressly
(John 20:1)
that Christ arose on the first day of the week, and it might
have been sufficient to say here
(John 20:19),
he appeared the same day at evening; yet, to put an honour upon the
day, it is repeated, being the first day of the week; not that
the apostles designed to put honour upon the day (they were yet in
doubt concerning the occasion of it), but God designed to put honour
upon it, by ordering it that they should be altogether, to receive
Christ's first visit on that day. Thus, in effect, he blessed and
sanctified that day, because in it the Redeemer rested.
2. Here is a Christian assembly solemnized by the disciples, and also
owned by the Lord Jesus. Probably the disciples met here for some
religious exercise, to pray together; or, perhaps, they met to compare
notes, and consider whether they had sufficient evidence of their
Master's resurrection, and to consult what was now to be done, whether
they should keep together or scatter; they met to know one another's
minds, strengthen one another's hands, and concert proper measures to
be taken in the present critical juncture. This meeting was private,
because they durst not appear publicly, especially in a body. They met
in a house, but they kept the door shut, that they might not be seen
together, and that no one might come among them but such as they knew;
for they feared the Jews, who would prosecute the disciples as
criminals, that they might seem to believe the lie they would deceive
the world with, that his disciples came by night, and stole him
away. Note,
(1.) The disciples of Christ, even in difficult times, must not
forsake the assembling of themselves together,
Hebrews 10:25.
Those sheep of the flock were scattered in the storm; but sheep
are sociable, and will come together again. It is no new thing for the
assemblies of Christ's disciples to be driven into corners, and forced
into the wilderness,
Revelation 12:14,Pr+28:12.
(2.) God's people have been often obliged to enter into their
chambers, and shut their doors, as here, for fear of the
Jews. Persecution is allotted them, and retirement from persecution
is allowed them; and then where shall we look for them but in dens
and caves of the earth. It is a real grief, but no real reproach,
to Christ's disciples, thus to abscond.
II. What was said and done in this visit Christ made to his disciples,
and his interview between them. When they were assembled, Jesus came
among them, in his own likeness, yet drawing a veil over the brightness
of his body, now begun to be glorified, else it would have dazzled
their eyes, as in his transfiguration. Christ came among them, to give
them a specimen of the performance of his promise, that, where two
or three are gathered together in his name, he will be in the midst of
them. He came, though the doors were shut. This does not at
all weaken the evidence of his having a real human body after his
resurrection; though the doors were shut, he knew how to open them
without any noise, and come in so that they might not hear him, as
formerly he had walked on the water, and yet had a true body. It is a
comfort to Christ's disciples, when their solemn assemblies are reduced
to privacy, that no doors can shut out Christ's presence from them. We
have five things in this appearance of Christ:--
(1.) His kind and familiar salutation of his disciples: He said,
Peace be unto you. This was not a word of course, though commonly
used so at the meeting of friends, but a solemn, uncommon benediction,
conferring upon them all the blessed fruits and effects of his death
and resurrection. The phrase was common, but the sense was now
peculiar. Peace be unto you is as much as, All good be to you,
all peace always by all means. Christ had left them his peace for their
legacy,
John 14:27.
By the death of the testator the testament was become of force, and he
was now risen from the dead, to prove the will, and to be himself the
executor of it. Accordingly, he here makes prompt payment of the
legacy: Peace be unto you. His speaking peace makes peace,
creates the fruit of the lips, peace; peace with God, peace in
your own consciences, peace with one another; all this peace be with
you; not peace with the world, but peace in Christ. His sudden
appearing in the midst of them when they were full of doubts
concerning him, full of fears concerning themselves, could not but put
them into some disorder and consternation, the noise of which waves he
stills with this word, Peace be unto you.
(2.) His clear and undeniable manifestation of himself to them,
John 20:20.
And here observe,
[1.] The method he took to convince them of the truth of his
resurrection, They now saw him alive whom multitudes had seen dead two
or three days before. Now the only doubt was whether this that they saw
alive was the same individual body that had been seen dead; and none
could desire a further proof that it was so than the scars or marks of
the wounds in the body. Now, First, The marks of the wounds, and
very deep marks (though without any pain or soreness), remained in the
body of the Lord Jesus even after his resurrection, that they might be
demonstrations of the truth of it. Conquerors glory in the marks of
their wounds. Christ's wounds were to speak on earth that it was he
himself, and therefore he arose with them; they were to speak in
heaven, in the intercession he must ever live to make, and therefore he
ascended with them, and appeared in the midst of the throne, a Lamb
as it had been slain, and bleeding afresh,
Revelation 5:6.
Nay, it should seem, he will come again with his scars, that they
may look on him whom they pierced. Secondly, These marks he showed
to his disciples, for their conviction. They had not only the
satisfaction of seeing him look with the same countenance, and hearing
him speak with the same voice they had been so long accustomed to,
Sic oculos, sic ille manus, sic ora, ferebat--Such were his
gestures, such his eyes and hands! but they had the further
evidence of these peculiar marks: he opened his hands to them, that
they might see the marks of the wounds on them; he opened his breast,
as the nurse hers to the child, to show them the wound there. Note, The
exalted Redeemer will ever show himself open-handed and open-hearted to
all his faithful friends and followers. When Christ manifests his love
to believers by the comforts of his Spirit, assures them that
because he lives they shall live also, then he shows them his
hands and his side.
[2.] The impression it made upon them, and the good it did them.
First, They were convinced that they saw the Lord: so was their
faith confirmed. At first, they thought they saw an apparition only, a
phantasm; but now they knew it was the Lord himself. Thus many true
believers, who, while they were weak, feared their comforts were but
imaginary, afterwards find them, through grace, real and substantial.
They ask not, Is it the Lord? but are assured, it is he. Secondly,
Then they were glad; that which strengthened their faith raised
their joy; believing they rejoice. The evangelist seems to write
it with somewhat of transport and triumph. Then! then! were the
disciples glad, when they saw the Lord, If it revived the spirit
of Jacob to hear that Joseph was yet alive, how would it
revive the heart of these disciples to hear that Jesus is again alive?
It is life from the dead to them. Now that word of Christ was fulfilled
(John 16:22),
I will see you again, and your heart shall rejoice. This wiped
away all tears from their eyes. Note, A sight of Christ will gladden
the heart of a disciple at any time; the more we see of Christ, the
more we shall rejoice in him; and our joy will never be perfect till we
come where we shall see him as he is.
(3.) The honourable and ample commission he gave them to be his agents
in the planting of his church,
John 20:21.
Here is,
[1.] The preface to their commission, which was the solemn repetition
of the salutation before: Peace be unto you. This was intended,
either, First, To raise their attention to the commission he was
about to give them. The former salutation was to still the tumult of
their fear, that they might calmly attend to the proofs of his
resurrection; this was to reduce the transport of their joy, that they
might sedately hear what he had further to say to them; or,
Secondly, To encourage them to accept of the commission he was
giving them. Though it would involve them in a great deal of trouble,
yet he designed their honour and comfort in it, and, in the issue, it
would be peace to them. Gideon received his commission with this word,
Peace be unto thee,
Judges 6:22,23.
Christ is our Peace; if he is with us, peace is to us. Christ was now
sending the disciples to publish peace to the world
(Isaiah 52:7),
and he here not only confers it upon them for their own satisfaction,
but commits it to them as a trust to be by them transmitted to all the
sons of peace,
Luke 10:5,6.
[2.] The commission itself, which sounds very great: As my Father
hath sent me, even so send I you.
First, It is easy to understand how Christ sent them; he
appointed them to go on with his work upon earth, and to lay out
themselves for the spreading of his gospel, and the setting up of his
kingdom, among men. He sent them authorized with a divine warrant,
armed with a divine power,--sent them as ambassadors to treat of peace,
and as heralds to proclaim it,--sent them as servants to bid to the
marriage. Hence they were called apostles--men sent.
Secondly, But how Christ sent them as the Father sent him is not
so easily understood; certainly their commissions and powers were
infinitely inferior to his; but,
1. Their work was of the same kind with his, and they were to go on
where he left off. They were not sent to be priests and kings, like
him, but only prophets. As he was sent to bear witness to the truth, so
were they; not to be mediators of the reconciliation, but only
preachers and publishers of it. Was he sent, not to be ministered
to, but to minister? not to do his own will, but the will of him that
sent him? not to destroy the law and the prophets, but to fill them
up? So were they. As the Father sent him to the lost sheep of
the house of Israel, so he sent them into all the world.
2. He had a power to send them equal to that which the Father had to
send him. Here the force of the comparison seems to lie. By the same
authority that the Father sent me do I send you. This proves the
Godhead of Christ; the commissions he gave were of equal authority with
those which the Father gave, and as valid and effectual to all intents
and purposes, equal with those he gave to the Old-Testament prophets in
visions. The commissions of Peter and John, by the plain word of
Christ, are as good as those of Isaiah and Ezekiel, by the Lord
sitting on his throne; nay, equal with that which was given to the
Mediator himself for his work. Had he an incontestable authority, and
an irresistible ability, for his work? so had they for theirs. Or
thus, As the Father hath sent me is, as it were, the recital of
his power; by virtue of the authority given him as a Mediator, he gave
authority to them, as his ministers, to act for him, and in his name,
with the children of men; so that those who received them, or rejected
them, received or rejected him, and him that sent him,
John 13:20.
(4.) The qualifying of them for the discharge of the trust reposed in
them by their commission
(John 20:22):
He breathed on them, and said, Receive ye the Holy Ghost.
Observe,
[1.] The sign he used to assure them of, and affect them with, the gift
he was now about to bestow upon them: He breathed on them; not
only to show them, by this breath of life, that he himself was really
alive, but to signify to them the spiritual life and power which they
should receive from him for all the services that lay before them.
Probably he breathed upon them all together, not upon each severally
and, though Thomas was not with them, yet the Spirit of the Lord knew
where to find him, as he did Eldad and Medad,
Numbers 11:26.
Christ here seems to refer to the creation of man at first, by the
breathing of the breath of life into him
(Genesis 2:7),
and to intimate that he himself was the author of that work, and that
the spiritual life and strength of ministers and Christians are derived
from him, and depend upon him, as much as the natural life of Adam and
his seed. As the breath of the Almighty gave life to man and
began the old world, so the breath of the mighty Saviour gave life to
his ministers, and began a new world,
Job 33:4.
Now this intimates to us, First, That the Spirit is the breath
of Christ, proceeding from the Son. The Spirit, in the Old
Testament, is compared to breath
(Ezekiel 37:9),
Come, O breath; but the New Testament tells us it is Christ's
breath. The breath of God is put for the power of his wrath
(Isaiah 11:4,30:33);
but the breath of Christ signifies the power of his grace; the
breathing of threatenings is changed into the breathings of love by the
mediation of Christ. Our words are uttered by our breath, so the word
of Christ is spirit and life. The word comes from the Spirit,
and the Spirit comes along with the word. Secondly, That the
Spirit is the gift of Christ. The apostles communicated the Holy Ghost
by the laying on of hands, those hands being first lifted up in prayer,
for they could only beg this blessing, and carry it as messengers; but
Christ conferred the Holy Ghost by breathing, for he is the author of
the gift, and from him it comes originally. Moses could not give his
Spirit, God did it
(Numbers 11:17);
but Christ did it himself.
[2.] The solemn grant he made, signified by this sign, Receive ye
the Holy Ghost, in part now, as an earnest of what you shall
further receive not many days hence." They now received more of
the Holy Ghost than they had yet received. Thus spiritual blessings
are given gradually; to him that has shall be given. Now that Jesus
began to be glorified more of the Spirit began to be given: see
John 7:39.
Let us see what is contained in this grant. First, Christ hereby
gives them assurance of the Spirit's aid in their future work, in the
execution of the commission now given them: "I send you, and you
shall have the Spirit to go along with you." Now the Spirit of the
Lord rested upon them to qualify them for all the services that lay
before them. Whom Christ employs he will clothe with his Spirit, and
furnish with all needful powers. Secondly, He hereby gives them
experience of the Spirit's influences in their present case. He had
shown them his hands and his side, to convince them of the truth of his
resurrection; but the plainest evidences will not of themselves work
faith, witness the infidelity of the soldiers, who were the only
eye-witnesses of the resurrection. "Therefore receive ye the Holy
Ghost, to work faith in you, and to open your understandings." They
were now in danger of the Jews: "Therefore receive ye the Holy Ghost,
to work courage in you." What Christ said to them he says to all true
believers, Receive ye the Holy Ghost,
Ephesians 1:13.
What Christ gives we must receive, must submit ourselves and our whole
souls to the quickening, sanctifying, influences of the blessed
Spirit-receive his motions, and comply with them--receive his powers
and make use of them: and those who thus obey this word as a precept
shall have the benefit of it as a promise; they shall receive the Holy
Ghost as the guide of their way and the earnest of their
inheritance.
(5.) One particular branch of the power given them by their commission
particularized
(John 20:23):
"Whosesoever sins you remit, in the due execution of the powers
you are entrusted with, they are remitted to them, and they may take
the comfort of it; and whosesoever sins you retain, that is,
pronounce unpardoned and the guilt of them bound on, they are
retained, and the sinner may be sure of it, to his sorrow." Now
this follows upon their receiving the Holy Ghost; for, if they had not
had an extraordinary spirit of discerning, they had not been fit to be
entrusted with such an authority; for, in the strictest sense, this is
a special commission to the apostles themselves and the first preachers
of the gospel, who could distinguish who were in the gall of
bitterness and bond of iniquity, and who were not. By virtue of
this power, Peter struck Ananias and Sapphira dead, and Paul struck
Elymas blind. Yet it must be understood as a general charter to the
church and her ministers, not securing an infallibility of judgment to
any man or company of men in the world, but encouraging the faithful
stewards of the mysteries of God to stand to the gospel they were sent
to preach, for that God himself will stand to it. The apostles, in
preaching remission, must begin at Jerusalem, though she had lately
brought upon herself the guilt of Christ's blood: "Yet you may declare
their sins remitted upon gospel terms." And Peter did so,
Acts 2:38,3:19.
Christ, being risen for our justification, sends his gospel heralds to
proclaim the jubilee begun, the act of indemnity now passed; and by
this rule men shall be judged,
Rom. ii. 16; Jam. ii. 12.
God will never alter this rule of judgment, nor vary from it; those
whom the gospel acquits shall be acquitted, and those whom the gospel
condemns shall be condemned, which puts immense honour upon the
ministry, and should put immense courage into ministers. Two ways the
apostles and ministers of Christ remit and retain sin, and both as
having authority:--
[1.] By sound doctrine. They are commissioned to tell the world that
salvation is to be had upon gospel terms, and no other, and they shall
find God will say Amen to it; so shall their doom be.
[2.] By a strict discipline, applying the general rule of the gospel to
particular persons. "Whom you admit into communion with you, according
to the rules of the gospel, God will admit into communion with himself;
and whom you cast out of communion as impenitent, and obstinate in
scandalous and infectious sins, shall be bound over to the righteous
judgment of God."
III. The incredulity of Thomas, when the report of this was made to
him, which introduced Christ's second appearance.
1. Here is Thomas's absence from this meeting,
John 20:24.
He is said to be one of the twelve, one of the college of the
apostles, who, though now eleven, had been twelve, and were to be so
again. They were but eleven, and one of them was missing: Christ's
disciples will never be all together till the general assembly at the
great day. Perhaps it was Thomas's unhappiness that he was
absent--either he was not well, or had not notice; or perhaps it was
his sin and folly--either he was diverted by business or company, which
he preferred before this opportunity, or he durst not come for fear
of the Jews; and he called that his prudence and caution which was
his cowardice. However, by his absence he missed the satisfaction of
seeing his Master risen, and of sharing with the disciples in their joy
upon that occasion. Note, Those know not what they lose who carelessly
absent themselves from the stated solemn assemblies of Christians.
2. The account which the other disciples gave him of the visit their
Master had made them,
John 20:25.
The next time they saw him they said unto him, with joy enough,
We have seen the Lord; and no doubt they related to him all that
had passed, particularly the satisfaction he had given them by showing
them his hands and his side. It seems, though Thomas was then from
them, he was not long from them; absentees for a time must not be
condemned as apostates for ever: Thomas is not Judas. Observe with what
exultation and triumph they speak it: "We have seen the Lord,
the most comfortable sight we ever saw." This they said to Thomas,
(1.) To upbraid him with his absence: "We have seen the Lord,
but thou hast not." Or rather,
(2.) To inform him: "We have seen the Lord, and we wish thou
hadst been here, to see him too, for thou wouldest have seen enough to
satisfy thee." Note, The disciples of Christ should endeavour to
build up one another in their most holy faith, both by repeating
what they have heard to those that were absent, that they may hear it
at second hand, and also by communicating what they have experienced.
Those that by faith have seen the Lord, and tasted that he is gracious,
should tell others what God has done for their souls; only let boasting
be excluded.
3. The objections Thomas raised against the evidence, to justify
himself in his unwillingness to admit it. "Tell me not that you have
seen the Lord alive; you are too credulous; somebody has made fools of
you. For my part, except I shall not only see in his hands
the print of the nails, but put my finger into it, and thrust my
hand into the wound in his side, I am resolved I will not
believe." Some, by comparing this with what he said
(John 11:16,14:5),
conjecture him to have been a man of a rough, morose temper, apt to
speak peevishly; for all good people are not alike happy in their
temper. However, there was certainly much amiss in his conduct at this
time.
(1.) He had either not heeded, or not duly regarded, what Christ had so
often said, and that too according to the Old Testament, that he would
rise again the third day; so that he ought to have said, He
is risen, though he had not seen him, nor spoken with any that had.
(2.) He did not pay a just deference to the testimony of his
fellow-disciples, who were men of wisdom and integrity, and ought to
have been credited. He knew them to be honest men; they all ten of them
concurred in the testimony with great assurance; and yet he could not
persuade himself to say that their record was true. Christ had
chosen them to be his witnesses of this very thing to all nations; and
yet Thomas, one of their own fraternity, would not allow them to be
competent witnesses, nor trust them further than he could see them. It
was not, however, their veracity that he questioned, but their
prudence; he feared they were too credulous.
(3.) He tempted Christ, and limited the Holy One of Israel, when
he would be convinced by his own method, or not at all. He could not be
sure that the print of the nails, which the apostles told him they had
seen, would admit the putting of his finger into it, or the wound in
his side the thrusting in of his hand; nor was it fit to deal so
roughly with a living body; yet Thomas ties up his faith to this
evidence. Either he will be humoured, and have his fancy gratified, or
he will not believe; see
Matthew 16:1,27:42.
(4.) The open avowal of this in the presence of the disciples was an
offence and discouragement to them. It was not only a sin, but a
scandal. As one coward makes many, so does one believer, one sceptic,
making his brethren's heart to faint like his heart,
Deuteronomy 20:8.
Had he only thought this evil, and then laid his hand upon his mouth,
to suppress it, his error had remained with himself; but his
proclaiming his infidelity, and that so peremptorily, might be of ill
consequence to the rest, who were as yet but weak and wavering.
The Incredulity of Thomas.
26 And after eight days again his disciples were within, and
Thomas with them: then came Jesus, the doors being shut, and
stood in the midst, and said, Peace be unto you.
27 Then saith he to Thomas, Reach hither thy finger, and behold
my hands; and reach hither thy hand, and thrust it into my
side: and be not faithless, but believing.
28 And Thomas answered and said unto him, My Lord and my God.
29 Jesus saith unto him, Thomas, because thou hast seen me,
thou hast believed: blessed are they that have not seen, and
yet have believed.
30 And many other signs truly did Jesus in the presence of his
disciples, which are not written in this book:
31 But these 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.
We have here an account of another appearance of Christ to his
disciples, after his resurrection, when Thomas was now with them. And
concerning this we may observe,
I. When it was that Christ repeated his visit to his disciples:
After eight days, that day seven-night after he rose, which must
therefore be, as that was, the first day of the week.
1. He deferred his next appearance for some time, to show his disciples
that he was not risen to such a life as he had formerly lived, to
converse constantly with them but was as one that belonged to another
world, and visited this only as angels do, now and then, when there was
occasion. Where Christ was during these eight days, and the rest of the
time of his abode on earth, it is folly to enquire, and presumption to
determine. Wherever he was, no doubt angels ministered unto him.
In the beginning of his ministry he had been forty days unseen, tempted
by the evil spirit,
Matthew 4:1,2.
And now in the beginning of his glory he was forty days, for the most
part unseen, attended by good spirits.
2. He deferred it so long as seven days. And why so?
(1.) That he might put a rebuke upon Thomas for his incredulity. He had
neglected the former meeting of the disciples; and, to teach him to
prize those seasons of grace better for the future, he cannot have such
another opportunity for several days. He that slips one tide must stay
a good while for another. A very melancholy week, we have reason to
think Thomas had of it, drooping, and in suspense, while the other
disciples were full of joy; and it was owing to himself and his own
folly.
(2.) That he might try the faith and patience of the rest of the
disciples. They had gained a great point when they were satisfied that
they had seen the Lord. Then were the disciples glad; but he
would try whether they could keep the ground they had got, when they
saw no more of him for some days. And thus he would gradually wean them
from his bodily presence, which they had doted and depended too much
upon.
(3.) That he might put an honour upon the first day of the week, and
give a plain intimation of his will, that it should be observed in his
church as the Christian sabbath, the weekly day of holy rest and holy
convocations. That one day in seven should be religiously observed was
an appointment from the beginning, as old as innocency; and that in the
kingdom of the Messiah the first day of the week should be that solemn
day this was indication enough, that Christ on that day once and again
met his disciples in a religious assembly. It is highly probable that
in his former appearance to them he appointed them that day seven-night
to be together again, and promised to meet them; and also that he
appeared to them every first day of the week, besides other times,
during the forty days. The religious observance of that day has been
thence transmitted down to us through every age of the church. This
therefore is the day which the Lord has made.
II. Where, and how, Christ made them this visit. It was at Jerusalem,
for the doors were shut now, as before, for fear of the Jews. There
they staid, to keep the feast of unleavened bread seven days, which
expired the day before this; yet they would not set out on their
journey to Galilee on the first day of the week, because it was the
Christian sabbath, but staid till the day after. Now observe,
1. That Thomas was with them; though he had withdrawn himself once, yet
not a second time. When we have lost one opportunity, we should give
the more earnest heed to lay hold on the next, that we may recover our
losses. It is a good sign if such a loss whet our desires, and a bad
sign if it cool them. The disciples admitted him among them, and did
not insist upon his believing the resurrection of Christ, as they did,
because as yet it was but darkly revealed; they did not receive him to
doubtful disputation, but bade him welcome to come and see. But
observe, Christ did not appear to Thomas, for his satisfaction, till he
found him in society with the rest of his disciples, because he would
countenance the meetings of Christians and ministers, for there will he
be in the midst of them. And, besides, he would have all the
disciples witnesses of the rebuke he gave to Thomas, and yet withal of
the tender care he had of him.
2. That Christ came in among them, and stood in the
midst, and they all knew him, for he showed himself now, just as he
had shown himself before
(John 20:19),
still the same, and no changeling. See the condescension of our Lord
Jesus. The gates of heaven were ready to be opened to him, and there he
might have been in the midst of the adorations of a world of angels;
yet, for the benefit of his church, he lingered on earth, and visited
the little private meetings of his poor disciples, and is in the midst
of them.
3. He saluted them all in a friendly manner, as he had done before; he
said, Peace be unto you. This was no vain repetition, but
significant of the abundant and assured peace which Christ gives, and
of the continuance of his blessings upon his people, for they fail
not, but are new every morning, new every meeting.
III. What passed between Christ and Thomas at this meeting; and that
only is recorded, though we may suppose he said a great deal to the
rest of them. Here is,
1. Christ's gracious condescension to Thomas,
John 20:27.
He singled him out from the rest, and applied himself particularly to
him: "Reach hither thy finger, and, since thou wilt have it so,
behold my hands, and satisfy thy curiosity to the utmost about
the print of the nails; reach hither thy hand, and, if nothing
less will convince thee, thrust it into my side." Here we have,
(1.) An implicit rebuke of Thomas's incredulity, in the plain reference
which is here had to what Thomas had said, answering it word for word,
for he had heard it, though unseen; and one would think that his
telling him of it should put him to the blush. Note, There is not an
unbelieving word on our tongues, no, nor thought in our minds, at any
time, but it is known to the Lord Jesus.
Psalms 78:21.
(2.) An express condescension to this weakness, which appears in two
things:--
[1.] That he suffers his wisdom to be prescribed to. Great spirits will
not be dictated to by their inferiors, especially in their acts of
grace; yet Christ is pleased here to accommodate himself even to
Thomas's fancy in a needless thing, rather than break with him, and
leave him in his unbelief. He will not break the bruised reed,
but, as a good shepherd, gathers that which was driven away,
Ezekiel 34:16.
We ought thus to bear the infirmities of the weak,
Romans 15:1,2.
[2.] He suffers his wounds to be raked into, allows Thomas even to
thrust his hand into his side, if then at last he would believe. Thus,
for the confirmation of our faith, he has instituted an ordinance on
purpose to keep his death in remembrance, though it was an ignominious,
shameful death, and one would think should rather have been forgotten,
and no more said of it; yet, because it was such an evidence of his
love as would be an encouragement to our faith, he appoints the
memorial of it to be celebrated. And in that ordinance where in we
show the Lord's death we are called, as it were, to put our
finger into the print of the nails. Reach hither thy hand to
him, who reacheth forth his helping, inviting, giving hand to thee.
It is an affecting word with which Christ closes up what he had to say
to Thomas: Be not faithless but believing; me ginou
apistos--do not thou become an unbeliever; as if he
would have been sealed up under unbelief, had he not yielded now. This
warning is given to us all: Be not faithless; for, if we are
faithless, we are Christless and graceless, hopeless and joyless; let
us therefore say, Lord, I believe, help thou my unbelief.
2. Thomas's believing consent to Jesus Christ. He is now ashamed of his
incredulity, and cries out, My Lord and my God,
John 20:28.
We are not told whether he did put his finger into the print of the
nails; it should seem, he did not, for Christ says
(John 20:29),
Thou hast seem, and believed; seeing sufficed. And now
faith comes off a conqueror, after a struggle with unbelief.
(1.) Thomas is now fully satisfied of the truth of Christ's
resurrection--that the same Jesus that was crucified is now alive, and
this is he. His slowness and backwardness to believe may help to
strengthen our faith; for hereby it appears that the witnesses of
Christ's resurrection, who attested it to the world, and pawned their
lives upon it, were not easy credulous men, but cautious enough, and
suspended their belief of it till they saw the utmost evidence of it
they could desire. Thus out of the eater came forth meat.
(2.) He therefore believed him to be Lord and God, and we are to
believe him so.
[1.] We must believe his deity--that he is God; not a man made God, but
God made man, as this evangelist had laid down his thesis at first,
John 1:1.
The author and head of our holy religion has the wisdom, power,
sovereignty, and unchangeableness of God, which was necessary, because
he was to be not only the founder of it, but the foundation of it for
its constant support, and the fountain of life for its supply.
[2.] His mediation--that he is Lord, the one Lord,
1 Corinthians 8:6,1Ti+2:5.
He is sufficiently authorized, as pleni-potentiary, to settle the great
concerns that lie between God and man, to take up the controversy which
would inevitably have been our ruin, and to establish the
correspondence that was necessary to our happiness; see
Acts 2:36,Ro+14:9.
(3.) He consented to him as his Lord and his God. In faith there must
be the consent of the will to gospel terms, as well as the assent of
the understanding to gospel truths. We must accept of Christ to be that
to us which the Father hath appointed him. My Lord refers to
Adonai--my foundation and stay; my God to Elohim--my
prince and judge. God having constituted him the umpire and referee, we
must approve the choice, and entirely refer ourselves to him. This is
the vital act of faith, He is mine,
Song of Solomon 2:16.
(4.) He made an open profession of this, before those that had been the
witnesses of his unbelieving doubts. He says it to Christ, and, to
complete the sense, we must read it, Thou art my Lord and my
God; or, speaking to his brethren, This is my Lord and my God.
Do we accept of Christ as our Lord God? We must go to him, and
tell him so, as David
(Psalms 16:2),
deliver the surrender to him as our act and deed, tell others
so, as those that triumph in our relation to Christ: This is my
beloved. Thomas speaks with an ardency of affection, as one that
took hold of Christ with all his might, My Lord and my
God.
3. The judgment of Christ upon the whole
(John 20:29):
"Thomas because thou hast seen me, thou hast believed, and it is
well thou art brought to it at last upon any terms; but blessed are
those that have not seen, and yet have believed." Here,
(1.) Christ owns Thomas a believer. Sound and sincere believers, though
they be slow and weak, shall be graciously accepted of the Lord Jesus.
Those who have long stood it out, if at last they yield, shall find him
ready to forgive. No sooner did Thomas consent to Christ than Christ
gives him the comfort of it, and lets him know that he believes.
(2.) He upbraids him with his former incredulity. He might well be
ashamed to think,
[1.] That he had been so backward to believe, and came so slowly to his
own comforts. Those that in sincerity have closed with Christ see a
great deal of reason to lament that they did not do it sooner.
[2.] That it was not without much ado that he was brought to believe at
last: "If thou hadst not seen me alive, thou wouldst not have
believed;" but if no evidence must be admitted but that of our own
senses, and we must believe nothing but what we ourselves are
eye-witnesses of, farewell all commerce and conversation. If this must
be the only method of proof, how must the world be converted to the
faith of Christ? He is therefore justly blamed for laying so much
stress upon this.
(3.) He commends the faith of those who believe upon easier terms.
Thomas, as a believer, was truly blessed; but rather blessed are
those that have not seen. It is not meant of not seeing the objects
of faith (for these are invisible,
Hebrews 11:1,2Co+4:18),
but the motives of faith--Christ's miracles, and especially his
resurrection; blessed are those that see not these, and yet believe in
Christ. This may look, either backward, upon the Old-Testament saints,
who had not seen the things which they saw, and yet believed the
promise made unto the father, and lived by that faith; or forward, upon
those who should afterwards believe, the Gentiles, who had never seen
Christ in the flesh, as the Jews had. This faith is more laudable and
praise-worthy than theirs who saw and believed; for,
[1.] It evidences a better temper of mind in those that do believe. Not
to see and yet to believe argues greater industry in searching after
truth, and greater ingenuousness of mind in embracing it. He that
believes upon that sight has his resistance conquered by a sort of
violence; but he that believes without it, like the Bereans, is more
noble.
[2.] It is a greater instance of the power of divine grace. The less
sensible the evidence is the more does the work of faith appear to be
the Lord's doing. Peter is blessed in his faith, because flesh and
blood have not revealed it to him,
Matthew 16:17.
Flesh and blood contribute more to their faith that see and believe,
than to theirs who see not and yet believe. Dr. Lightfoot quotes a
saying of one of the rabbin, "That one proselyte is more acceptable to
God than all the thousands of Israel that stood before mount Sinai; for
they saw and received the law, but a proselyte sees not, and yet
receives it."
IV. The remark which the evangelist makes upon his narrative, like an
historian drawing towards a conclusion,
John 20:30,31.
And here,
1. He assures us that many other things occurred, which were all worthy
to be recorded, but are not written in the book: many signs.
Some refer this to all the signs that Jesus did during his whole life,
all the wondrous words he spoke, and all the wondrous works he did. But
it seems rather to be confined to the signs he did after his
resurrection, for these were in the presence of the disciples only, who
are here spoken of,
Acts 10:41.
Divers of his appearances are not recorded, as appears,
1 Corinthians 15:5-7.
See
Acts 1:3.
Now,
(1.) We may here improve this general attestation, that there were
other signs, many others, for the confirmation of our faith; and, being
added to the particular narratives, they very much strengthen the
evidence. Those that recorded the resurrection of Christ were not put
to fish for evidence, to take up such short and scanty proofs as they
could find, and make up the rest with conjecture. No, they had evidence
enough and to spare, and more witnesses to produce than they had
occasion for. The disciples, in whose presence these other signs were
done, were to be preachers of Christ's resurrection to others, and
therefore it was requisite they should have proofs of it ex
abundanti--in abundance, that they might have a strong consolation,
who ventured life and all upon it.
(2.) We need not ask why they were not all written, or why not more
than these, or others than these; for it is enough for us that so it
seemed good to the Holy Spirit, by whose inspiration this was given.
Had this history been a mere human composition, it had been swelled
with a multitude of depositions and affidavits, to prove the contested
truth of Christ's resurrection and long argument drawn up for the
demonstration of it; but, being a divine history, the penmen write with
a noble security, relating what amounted to a competent proof,
sufficient to convince those that were willing to be taught and to
condemn those that were obstinate in their unbelief; and, if this
satisfy not, more would not. Men produce all they have to say, that
they may gain credit; but God does not, for he can give faith. Had this
history been written for the entertainment of the curious, it would
have been more copious, or every circumstance would have brightened and
embellished the story; but it was written to bring men to believe, and
enough is said to answer that intention, whether men will hear or
whether they will forbear.
2. He instructs us in the design of recording what we do find here
(John 20:31):
"These accounts are given in this and the following chapter, that
you might believe upon these evidences; that you might believe that
Jesus is the Christ, the Son of God, declared with power to be so by
his resurrection."
(1.) Here is the design of those that wrote the gospel. Some write
books for their diversion, and publish them for their profit or
applause, others to oblige the Athenian humour, others to instruct the
world in arts and sciences for their secular advantage; but the
evangelists wrote without any view of temporal benefit to themselves or
others, but to bring men to Christ and heaven, and, in order to this,
to persuade men to believe; and for this they took the most fitting
methods, they brought to the world a divine revelation, supported with
its due evidences.
(2.) The duty of those that read and hear the gospel. It is their duty
to believe, to embrace, the doctrine of Christ, and that record given
concerning him,
1 John 5:11.
[1.] We are here told what the great gospel truth is which we are to
believe--that Jesus is that Christ, that Son of God.
First, That he is the Christ, the person who, under the title of
the Messiah, was promised to, and expected by, the Old-Testament
saints, and who, according to the signification of the name, is
anointed of God to be a prince and a Saviour. Secondly,
That he is the Son of God; not only as Mediator (for then he had not
been greater than Moses, who was a prophet, intercessor, and lawgiver),
but antecedent to his being the Mediator; for if he had not been a
divine person, endued with the power of God and entitled to the glory
of God, he had not been qualified for the undertaking-not fit either to
do the Redeemer's work or to wear the Redeemer's crown.
[2.] What the great gospel blessedness is which we are to hope
for--That believing we shall have life through his name. This
is, First, To direct our faith; it must have an eye to the life,
the crown of life, the tree of life set before us. Life through
Christ's name, the life proposed in the covenant which is made with us
in Christ, is what we must propose to ourselves as the fulness of our
joy and the abundant recompence of all our services and sufferings.
Secondly, To encourage our faith, and invite us to believe. Upon
the prospect of some great advantage, men will venture far; and greater
advantage there cannot be than that which is offered by the words of
this life, as the gospel is called,
Acts 5:20.
It includes both spiritual life, in conformity to God and communion
with him, and eternal life, in the vision and fruition of him. Both are
through Christ's name, by his merit and power, and both indefeasibly
sure to all true believers.
Matthew Henry "Verse by Verse Commentary for 'John' Matthew Henry Bible Commentary".
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