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and came first to the sepulchre. And he stooping down, and 5 looking in, saw the linen clothes lying: yet went he not in. Then 6 cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie; and the napkin that was about 7 his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple which 8 came first to the sepulchre, and he saw, and believed. For as 9 yet they knew not the Scripture, that he must rise again from the dead. Then the disciples went away again unto their own home. 10

But Mary stood without at the sepulchre weeping: and as 11 she wept she stooped down and looked into the sepulchre, and 12 seeth two angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they 15 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. And when she had thus said, she turned 14 herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou ? whom 15 seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast

Peter. John was the youngest of the their misconception of the Scripture, twelve. — Went into the sepulchre. referring to the prophecies which Characteristic of Peter. The tense announced Jesus' death and resurof went should conform, according to rection. The circumstance that the good grammar, to the verbs cometh disciples were not expecting the resand seeth.

urrection of Jesus, adds weight to 7-9. Wrapped together, &c. The their testimony, that it actually ocorderly arrangement of the garments, curred. Another less satisfactory betokened the absence of that haste view is, that John speaks here of his which would have attended a vio- individual belief in the resurrection lent and clandestine removal of the of his Master, but that the other disbody; while the simple fact that ciples did not expect it. they had been separated from the 10. Unto their own home. Or, litbody and remained, showed that erally, unto themselves, or their usual something different from a common places of abode. See Luke xxiv. 13; removal had occurred. Saw and John xxi. 3. believed. John believed the report 11. Stood. Or, better, had stopof Mary Magdalene, that the body ped, remaining after the others had was gone, for he had ocular proof of gone. it when he looked into the tomb; 15, 16. If thou have borne him but his belief apparently went no hence. Her mind is so filled with the farther at present, for he goes on to thoughts of Jesus, that she speaks as give a reason why the disciples did if every one else must necessarily be not believe in the resurrection, viz. occupied with the same subject. —

16 laid him, and I will take him away. Jesus saith unto her, Mary.

She turned herself, and saith unto him, Rabboni, which is to say, 17 Master. 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 18 and your God. Mary Magdalene came and told the disciples

that she had seen the Lord, and that he had spoken these things

unto her. 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 20 unto them, Peace be unto you. And when he had so said, he

showed unto them his hands and his side. Then were the dis21 ciples glad when they saw the Lord. Then said Jesus to them

Mary. This word was no doubt a similar relation to God, as do his pronounced with a peculiar intona- disciples. tion, which she recognized at once 19. When the doors were shut. The as that of Jesus. “ The tone of that reason is assigned below, for fear of voice thrilled her whole frame.". the Jews; and the two clauses would Rabboni. This word is retained be more properly placed in conjuncprobably for the reason mentioned tion in the translation. The aposin note on Mark v. 41.

tles naturally stood in great dread, 17. Touch me not. Rather, cleave after seeing their Master perish in not to me, lay not hold of me. In so terrible a manner by the hatred the fervor of her feelings, she pros- of the scribes and Pharisees. Came trates herself at his feet, and clings Jesus, &c. Whether he opened the to him. Mat. xxviii. 9. But Jesus doors by miraculous power or not, is bids her not detain him, for she would not stated. Many of the best comhave future opportunities to see him mentators suppose, with good reason, before he ascended to the Father; that, as they were fastened to preand it was her duty now to hasten to vent the entrance of the Jews, our the disciples and communicate the Lord caused them to open superjoyful tidings without delay. naturally, to admit him to the com

pany of his disciples. So at ver. 26; " And when thou didst arise, thou didst not

Acts xii. 10, xvi. 26. Mosheim reWith devastation in thy red right hand, marks, that the probable reason why Plaguing the guilty city's murtherous crew; But thou didst haste to meet

he did not appear publicly in JeruThe women's coming feet,

salem, was, that he knew that the And bear the words of peace unto the faithful spirit which had prompted the Jews few."

to ascribe his miracles to magic, - My Father and your Father. As would still actuate them to call his much as to say, since we are breth- resurrection a vision or phantom, atren, we have a common Father and tributable to the same cause. God. This was a consoling assur 20- 23. Showed unto them his ance. It is a memorable declara- hands and his side. As proofs of his tion, as showing that Jesus stands in real, corporeal presence.

Glad. 30



again, Peace be unto you: as my Father hath sent me, even só send I you. And when he had said this, he breathed on them, 22 and saith unto them, Receive ye the Holy Ghost. Whose soever 23 sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

But Thomas, one of the twelve, called Didymus, was not with 24 them when Jesus came. The other disciples thereforc said unto 25 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

Their momentary dread, as at the loose, to remit and to retain ; for he presence of a ghost, gave way to joy who arrogates it, must be prepared as soon as they recognized the actual to work miracles in its vindication. body of their Lord. Peace be unto It was the gross doctrine and grosser you. This was the usual salutation practice of selling indulgences, or of the Jews, but, as employed by Je- pardons, that first awoke the mighty sus, was fitted to allay the apprehen- Luther to grapple with the power of sions of his awe-struck followers. the corrupt church of Rome. Chap. xiv. 27.- Even so send I you. 24, 25. Thomas - Didymus. Both He delegates his disciples with an words mean twin. The Jews often inspiration and authority similar to had two names, one in Hebrew, and that, with which the Father had in- one in Greek or Latin, as in this vested him. — He breathed on them. case; Thomas being the Jewish, and The same Greek word means wind Didymus the foreign appellation. and spirit. This act was emblemat- Except I shall see, &c. He demands ic of the descent upon them of the the evidence of the senses, and it is Holy Spirit of God, especially as afforded; but as that kind of testipoured out on the day of Pentecost. mony to the truth of Christ's resur

Whose soever sins ye remit, &c. rection is not now granted, we must Like their Master, they would be be satisfied with the kind of proof able to discern the heart, and pro- of which the subject is capable, nor nounce forgiveness of sins, because ask for that which is impossible. they would be endowed with the ca- We must view Thomas, as has been pacity of knowing, whether the con- remarked, as a rationalist among the ditions of forgiveness were fulfilled apostles. He stands as the repreor not. See Mat. ix. 2, 6, and notes. sentative of a class; and that class No superiority of rank is assigned to should be satisfied with his testimony Peter. The authority with which of the proofs which he enjoyed, and Jesus now invested his disciples, was of which his witness is as valuable similar to that given them in Mat. to a candid mind as the evidence of xvi. 19, xviii. 18, and was afterwards one's own senses. Thomas, thereconsummated by the full effusion of fore, put his finger into the print of the Spirit. But there is no scriptural the nails, and thrust his hand into or other proof, that their power was the wounded side, for the benefit, to be handed down from generation though unknown to him at the time, to generation. No man now has the of multitudes like himself. apostolic authority to bind and to touching in Christ the wounds of the

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26 not believe. And after eight days again his disciples were

within, and Thomas with them: then came Jesus, the doors be

ing 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 28 side; and be not faithless, but believing. And Thomas answered 29 and said unto him, My Lord and my God. Jesus saith unto him, flesh, he has healed in us the wounds 28. My Lord and my God. This of unbelief.” — I will not believe. is understood by many as a stateThe sturdy incredulity of Thomas ment by Thomas, that Christ was the respecting the testimony of his breth- Supreme God. But if the words ren, shows how far the apostles were were addressed to him, which is not from any concerted scheme of im- certain, they by no means constitute posture to deceive mankind.

a confession by the apostle that Christ 26, 27. After eight days, i. e. on was his Lord and his God; for as the succeeding first day of the week; Beza and Wetstein, Trinitarians, which now began to be observed as have observed, “ the knowledge of the Christian Sabbath. Acts xx. 7; Christ's resurrection, could by no 1 Cor. xvi. 2; Rev. i. 10. - Faithless, means acquaint him with the fact i. e. incredulous, skeptical, in regard that he who was raised, was God, to the fact of Jesus' resurrection. but he ejaculates, as to God, · How The condescension of our Lord to great is thy power!' He could not his weak disciple at this time, was in collect the deity of Jesus from this perfect keeping with all his patient event, as if effected by himself, withkindness and long-suffering with his out contradicting Paul. (Rom. i. 4.)” unspiritual followers during his min- Kuinoel and Rosenmuller, also beistry; and teaches us to bear long and lievers in the Trinity, regard Thomas be patient with the wicked or unbe as addressing Christ in this clause, lieving. If the prints of the nails yet interpret his words, not as a and the gash of the spear, identified declaration of the absolute deity of the body of Jesus, this and other his Master, but of his being God in tokens of his goodness, identify, with the subordinate sense, in which that equal sureness, his spirit and charac- word is applied to kings, priests, and ter, and convince us that it is the the Messiah. Ps. lxv. 6, 7, lxxxii. 1, self-same being, whose life we have 6, cx. 1. See note on John X. 34. been tracing from his birth to his It is to be remembered, that the quesdeath, that now rëappears on the tion before the apostles, on this ocstage and teaches his disciples as of easion, was not whether Christ were old. No wit of man could have fab- God, but whether he had risen from ricated a single sentence to add to the dead or not. The appearance, that all-harmonious life, without pro- too, of Jesus, in a human form, ducing a perceptible discord. — John clothed in the garment of flesh and has been thought to introduce this blood, rent by wounds, would not be account of the marks of violence on likely to convince a Jew like Thomas, the body of Jesus being examined by that his Master was the eternal God. his apostles, in refutation of the Do- The reply of our Lord, in ver. 29, cetæ, by showing that he was not an shows that what Thomas believed, airy phantom, but consisted of real was not any thing respecting his flesh and blood. See note on ver. 34. nature or deity, but the fact of his

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Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

And many other signs truly did Jesus in the presence of his 30 disciples, which are not written in this book. But these are 31

having been raised from the dead, would show a better spiritual state, of which fact he had become con and more candor and willingness to vinced by handling his body. Ac- receive the truth, to believe such a cording, then, to the admission even fact upon the sufficient testimony of of some 'Trinitarians, though Thomas others, than to demand, as Thomas addressed himself to Jesus, it does did, a personal, tangible proof to the not necessarily follow that he called senses, that Jesus had arisen. Men him the Supreme God. But, if we sometimes require evidences in reaconsider for a moment the state of soning upon moral and religious subthe apostle's mind, we shall see that jects, that are as inconsistent with it is much more natural and simple to the nature of those subjects, as the regard his words as an exclamation, signs from heaven demanded by the rather than as a set address to any Jews were with our Saviour's misbeing spoken by rule; as a sponta- sion. As observed by Dr. Ware, in neous burst of wonder and surprise, his Inquiry into the Foundation, Evnot the annunciation of a doctrinal idences, and Truths of Religion, tenet. He had before shown him 6 men are skeptical on the subject self capable of very strong emotions. of religion, or their faith is feeble, Chap. xi. 16. The language is not and mingled with doubts and uncervery different from phrases now used, tainty, not for want of sufficient eviwithout profaneness, by persons under dence, but because they have not strong excitement, or in peril. The considered what kind of proofs the word Lord is applied to God every subject admits of, and what degree where in the Scriptures, and the use of evidence ought to satisfy a fair of both terms, Lord and God, ex- inquirer.” Lightfoot quotes the folpresses greater intensity of feeling. lowing sentence from the Talmuds, This mode of interpretation is much illustrative of our Lord's words: preferable to that, which construes “ The proselyte is more beloved by the clause, my Lord, as addressed to the Holy Blessed God than that Jesus; and as an ellipsis for and he whole crowd, that stood before Mount said, and my God, as applied to the Sinai. For unless they had heard Almighty. In conclusion, it should the thunderings, and seen the flames be remarked, that if Thomas, on this and lightning, the hills trembling, occasion, called Jesus Christ the Su- and the trumpets sounding, they had preme God, — which it is utterly in- not received the law. But the prosecredible and impossible that a Jew lyte hath seen nothing of all this, manifestly contrary to the purpose of self to the Holy Blessed God, and John's Gospel, as declared in chap. hath taken upon him the kingdom of xx. 31, to introduce such a narra heaven.” tive; for his purpose was to show 30, 31. Signs, i. e. miraculous evithat Jesus was Christ, the Son of dences. Jesus not only performed God; not God himself, nor God the miracles, but his whole life was miSon.

raculous. This element cannot be 29. Blessed are they, &c. i. e. it taken away, without entirely destroy

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