{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.20.1.1","start":1,"end":1,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"“The first day of the week” (that is, the Lord’s day) “cometh Mary Magdalene, very early in the morning, and seeth the stone taken away from the sepulcher.” ( Ch. xx. ver. 1.)\n\nFor He arose while both stone and seals lay over Him; but because it was necessary that others should be fully satisfied, the tomb was opened after the Resurrection, and thus what had come to pass was confirmed. This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone taken away, she neither entered in nor stooped down, but ran to the disciples, in the greatness of her longing; for this was what she earnestly desired, she wished very speedily to learn what had become of the body. This was the meaning of her running, and her words declare it.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.4","cites":[{"at":159,"text":"Ch. xx. ver. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p69"},{"id":"chrysostom.JHN.20.2-7.1","start":2,"end":7,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 2. “They have taken away,” she saith, “my Lord, and I know not where they have laid Him.”\n\nSeest thou how she knew not as yet anything clearly concerning the Resurrection, but thought there had been a removal of the body, and tells all simply to the disciples? And the Evangelist hath not deprived the woman of such a praise, nor thought it shame that they should have learnt these things first from her who had passed the night in watching. Thus everywhere doth the truth-loving nature of his disposition shine forth. When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher, and see the linen clothes lying, which was a sign of the Resurrection. For neither, if any persons had removed the body, would they before doing so have stripped it; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself; but how? they would have taken the body as it was. On this account John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead; in order that when thou hearest that the napkins lay apart, thou mayest not endure those who say that He was stolen. For a thief would not have been so foolish as to spend so much trouble on a superfluous matter. For why should he undo the clothes? and how could he have escaped detection if he had done so? since he would probably have spent much time in so doing, and be found out by delaying and loitering. But why do the clothes lie apart, while the napkin was wrapped together by itself? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p74"},{"id":"chrysostom.JHN.20.10-11.1","start":10,"end":11,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"[1.] Full of feeling somehow is the female sex, and more inclined to pity. I say this, lest thou shouldest wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, “The disciples,” it saith, “went away unto their own home”; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first, Angels sitting, the one at the feet, the other at the head, in white; even the dress was full of much radiance and joy. Since the mind of the woman was not sufficiently elevated to accept the Resurrection from the proof of the napkins, something more takes place, she beholdeth something more; Angels sitting in shining garments, so as to raise her thus awhile from her passionate sorrow, and to comfort her. But they said nothing to her concerning the Resurrection, yet is she gently led forward in this doctrine. She saw countenances bright and unusual; she saw shining garments, she heard a sympathizing voice. For what saith (the Angel)?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:10–12","href":"/jhn/20/#v10-catena"}],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p4"},{"id":"chrysostom.JHN.20.13.1","start":13,"end":13,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 13. “Woman, why weepest thou?”\n\nBy all these circumstances, as though a door was being opened for her, she was led by little and little to the knowledge of the Resurrection. And the manner of their sitting invited her to question them, for they showed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse. What then saith she? She speaks very warmly and affectionately;\n\n“They have taken away my Lord, and I know not where they have laid Him.”\n\n“What sayest thou? Knowest thou not yet anything concerning the Resurrection, but dost thou still form fancies about His being laid ?” Seest thou how she had not yet received the sublime doctrine?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p10"},{"id":"chrysostom.JHN.20.14.1","start":14,"end":14,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 14. “And when she had thus said, she turned herself back.”\n\nAnd by what kind of consequence is it, that she having spoken to them, and not having yet heard anything from them, turned back? Methinks that while she was speaking, Christ suddenly appearing behind her, struck the Angels with awe; and that they having beheld their Ruler, showed immediately by their bearing, their look, their movements, that they saw the Lord; and this drew the woman’s attention, and caused her to turn herself backwards. To them then He appeared on this wise, but not so to the woman, in order not at the first sight to terrify her, but in a meaner and ordinary form, as is clear from her supposing that He was the gardener. It was meet to lead one of so lowly a mind to high matters, not all at once, but gently. He therefore in turn asketh her,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:13–14","href":"/jhn/20/#v13-catena"}],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p16"},{"id":"chrysostom.JHN.20.15.1","start":15,"end":15,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 15. “Woman, why weepest thou? whom seekest thou?”\n\nThis showed that He knew what she wished to ask, and led her to make answer. And the woman, understanding this, doth not again mention the name of Jesus, but as though her questioner knew the subject of her enquiry replies,\n\n“Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.”\n\nAgain she speaks of laying down, and taking away, and carrying, as though speaking of a corpse. But her meaning is this; “If ye have borne him hence for fear of the Jews, tell me, and I will take him.” Great is the kindness and loving affection of the woman, but as yet there is nothing lofty with her. Wherefore He now setteth the matter before her, not by appearance, but by Voice. For as He was at one time known to the Jews, and at another time unperceived though present; so too in speaking, He, when He chose, then made Himself known; as also when He said to the Jews, “Whom seek ye?” they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only, reproaching and blaming her that she entertained such fancies concerning One who lived. But how was it that,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p21"},{"id":"chrysostom.JHN.20.16.1","start":16,"end":16,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 16. “She turned herself, and saith,” if so be that He was speaking to her? It seems to me, that after having said, “Where have ye laid him?” she turned to the Angels to ask why they were astonished, and that then Christ, by calling her by name, turned her to Himself from them, and revealed Himself by His Voice; for when He called her “Mary,” then she knew Him; so that the recognition was not by His appearance, but by His Voice. And if any say, “Whence is it clear that the Angels were awestruck, and that on this account the woman turned herself,” they will in this place say, “whence is it clear that she would have touched Him, and fallen at His feet?” Now as this is clear from His saying, “Touch Me not,” so is the other clear from its saying, that she turned herself. But wherefore, said He,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:13–15","href":"/jhn/20/#v13-catena"}],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p29"},{"id":"chrysostom.JHN.20.17.1","start":17,"end":17,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 17. “Touch Me not”?\n\n[2.] Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, “If I go to the Father, ‘I will ask Him, and He shall give you another Comforter.’” ( c. xiv. 3, 16.) But how could she who was not present with the disciples have heard this? Besides, such an imagination is far from the meaning here. And how should she ask, when He had not yet gone to the Father? What then is the sense? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh. To lead her therefore from this idea, and that she might speak to Him with much awe, (for neither with the disciples doth He henceforth appear so familiar as before,) He raiseth her thoughts, that she should give more reverent heed to Him. To have said, “Approach Me not as ye did before, for matters are not in the same state, nor shall I henceforth be with you in the same way,” would have been harsh and high-sounding; but the saying,\n\n“I am not yet ascended to the Father,” though not painful to hear, was the saying of One declaring the same thing. For by saying, “I am not yet ascended,” He showeth that He hasteth and presseth thither; and that it was not meet that One about to depart thither, and no longer to converse with men, should be looked on with the same feelings as before. And the sequel shows that this is the case.\n\n“Go and say unto the brethren, that I go unto My Father, and your Father, unto My God and your God.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.1","cites":[{"at":221,"text":"c. xiv. 3, 16","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p31"},{"id":"chrysostom.JHN.20.18.1","start":18,"end":18,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 18. “She therefore departeth, bearing these tidings to the disciples.”\n\nSo great a good is perseverance and endurance. But how was it that they did not any more grieve when He was about to depart, nor speak as they had done before? At that time they were affected in such a way, as supposing that He was about to die; but now that He was risen again, what reason had they to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them. Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously. And why did He appear in the “evening”? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, “when the doors were shut,” and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them clear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. At the same time also by His Voice He smoothed their tossing thought, by saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p41"},{"id":"chrysostom.JHN.20.19-20.1","start":19,"end":20,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 19. “Peace be unto you.”\n\nThat is, “Be not troubled”; at the same time reminding them of the word which He spake to them before the Crucifixion, “My peace I leave unto you” ( c. xiv. 27 ); and again, “In me ye have peace, but” “in the world ye shall have tribulation.” ( c. xvi. 33.)\n\nVer. 20. “Then were the disciples glad when they saw the Lord.”\n\nSeest thou the words issuing in deeds? For what He said before the Crucifixion, that “I will see you again, and your heart shall rejoice, and your joy no man taketh from you” ( c. xvi. 22 ), this He now accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, “Peace be unto you,” giving them, to counterbalance the war, the consolation. And so this was the first word that He spake to them after the Resurrection, (wherefore also Paul continually saith, “Grace be unto you and peace,”) and to women He giveth good tidings of joy, because that sex was in sorrow, and had received this as the first curse. Therefore He giveth good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow. Then having put away all painful things, He telleth of the successes of the Cross, and these were the “peace.” “Since then all hindrances have been removed,” He saith, “and I have made My victory glorious, and all hath been achieved,” (then He saith afterwards,)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.2","cites":[{"at":180,"text":"c. xiv. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"},{"at":276,"text":"c. xvi. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"},{"at":290,"text":"Ver. 20","label":"John 20:20","href":"/jhn/20/#v20","status":"detected"},{"at":532,"text":"c. xvi. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p48"},{"id":"chrysostom.JHN.20.21-23.1","start":21,"end":23,"heading":"Homily LXXXVI. John xx. 10, 11","excerpt":"Ver. 21. “As My Father hath sent Me, so send I you.”\n\n“Ye have no difficulty, owing to what hath already come to pass, and to the dignity of Me who send you.” Here He lifteth up their souls, and showeth them their great cause of confidence, if so be that they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He giveth to them the power. For,\n\nVer. 22, 23. “He breathed on them, and said, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.”\n\nAs a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, “If I go not away, He will not come” ( c. xvi. 7 ), and yet giveth them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, “Ye have received the Holy Ghost,” but, “Receive ye the Holy Ghost.” Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, “Whosesoever sins ye remit, they are remitted unto them,” showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","locus":"86.2","cites":[{"at":395,"text":"Ver. 22, 23","label":"John 20:22–23","href":"/jhn/20/#v22","status":"detected"},{"at":794,"text":"c. xvi. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/86/#iv.lxxxviii-p59"},{"id":"chrysostom.JHN.20.24-25.1","start":24,"end":25,"heading":"Homily LXXXVII. John xx. 24, 25","excerpt":"[1.] As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, “We have seen the Lord”; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he saith not, “I do not believe you,” but, “Except I put my hand—I do not believe.” But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when thou seest the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and cometh in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, “Except I see,” but, “Except I handle,” he saith, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.\n\nAnd why doth He not appear to him straightway, instead of “after eight days”? ( Ver. 26.) In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others’, but record them with great veracity.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxix.html","locus":"87.1","cites":[{"at":1383,"text":"Ver. 26","label":"John 20:26","href":"/jhn/20/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/87/#iv.lxxxix-p5"},{"id":"chrysostom.JHN.20.26-28.1","start":26,"end":28,"heading":"Homily LXXXVII. John xx. 24, 25","excerpt":"Ver. 26. “Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side”; He added,\n\n“And be not faithless, but believing.”\n\nSeest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.\n\nAnd not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,\n\nVer. 28. “My Lord, and my God,” He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxix.html","locus":"87.1","cites":[{"at":479,"text":"Ver. 28","label":"John 20:28","href":"/jhn/20/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/87/#iv.lxxxix-p10"},{"id":"chrysostom.JHN.20.29.1","start":29,"end":29,"heading":"Homily LXXXVII. John xx. 24, 25","excerpt":"Ver. 29. “Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed.”\n\nFor this is of faith, to receive things not seen; since,“Faith is the substance of things hoped for, the evidence of things not seen.” ( Heb. xi. 1.) And here He pronounceth blessed not the disciples only, but those also who after them should believe. “Yet,” saith some one, “the disciples saw and believed.” Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, “I would that I had lived in those times, and had seen Christ working miracles,” let them reflect, that, “Blessed are they who have not seen, and yet have believed.”\n\nIt is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density ; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, “We, who did eat and drink with Him.” ( Acts x. 41.) As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore corruptible. For He exhibited these appearances on account of the disciple.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxix.html","locus":"87.1","cites":[{"at":255,"text":"Heb. xi. 1","label":"Hebrews 11:1","href":"/heb/11/#v1","status":"detected"},{"at":1509,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:29–31","href":"/jhn/20/#v29-catena"}],"inFull":"/works/chrysostom/87/#iv.lxxxix-p15"},{"id":"chrysostom.JHN.20.30-31.1","start":30,"end":31,"heading":"Homily LXXXVII. John xx. 24, 25","excerpt":"Ver. 30. “And many other signs truly did Jesus.”\n\n[2.] Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, “If,” it saith, “they should be written every one, I suppose that even the world itself could not contain the books.” ( c. xxi. 25.) Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He saith,\n\n“In the presence of His disciples.”\n\nFor as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, “In the presence of His disciples,” because He conversed with them alone after the Resurrection; wherefore also He said, “The world seeth Me no more.” ( c. xiv. 19 .) Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added,\n\nVer. 31. “That believing ye might have life in His Name.”\n\nSpeaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. “In His Name,” that is, “through Him”; for He is the Life.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxix.html","locus":"87.1","cites":[{"at":367,"text":"c. xxi. 25","label":"John 21:25","href":"/jhn/21/#v25","status":"detected"},{"at":1430,"text":"c. xiv. 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"},{"at":1562,"text":"Ver. 31","label":"John 20:31","href":"/jhn/20/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/87/#iv.lxxxix-p21"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.20.1-2.1","start":1,"end":2,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"6. “And on the first of the week came Mary Magdalene early, when it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre.” The first of the week is what Christian practice now calls the Lord’s day, because of the resurrection of the Lord. “She ran, therefore, and came to Simon Peter and to the other disciple whom Jesus loved, and saith unto them, They have taken the Lord out of the sepulchre, and we know not where they have laid Him.” Some of the Greek codices have, “They have taken my Lord,” which may likely enough have been said by the stronger than ordinary affection of love and handmaid relationship; but we have not found it in the several codices to which we have had access.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/120/#iii.cxxi-p19"},{"id":"augustine.JHN.20.3-4.1","start":3,"end":4,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"7. “Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and that other disciple did outrun Peter, and came first to the sepulchre.” The repetition here is worthy of notice and of commendation for the way in which a return is made to what had previously been omitted, and yet is added just as if it followed in due order. For after having already said, “they came to the sepulchre,” he goes back to tell us how they came, and says, “so they ran both together,” etc. Where he shows that, by outrunning his companion, there came first to the sepulchre that other disciple, by whom he means himself, while he relates all as if speaking of another.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:2–4","href":"/jhn/20/#v2-catena"}],"inFull":"/works/augustine/120/#iii.cxxi-p22"},{"id":"augustine.JHN.20.5-7.1","start":5,"end":7,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"8. “And he stooping down,” he says, “saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and saw the linen clothes lying, and the napkin, which had been about His head, not lying with the linen clothes, but folded up in one place by itself.” Do we suppose these things have no meaning? I can suppose no such thing. But we hasten on to other points, on which we are compelled to linger by the need there is for investigation, or some other kind of obscurity. For in such things as are self-manifest, the inquiry into the meaning even of individual details is, indeed, a subject of holy delight, but only for those who have leisure, which is not the case with us.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/120/#iii.cxxi-p24"},{"id":"augustine.JHN.20.8-9.1","start":8,"end":9,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"9. “Then went in also that other disciple who had come first to the sepulchre.” He came first, and entered last. This also of a certainty is not without a meaning, but I am without the leisure needful for its explanation. “And he saw, and believed.” Here some, by not giving due attention, suppose that John believed that Jesus had risen again; but there is no indication of this from the words that follow. For what does he mean by immediately adding, “For as yet they knew not the scripture, that He must rise again from the dead”? He could not then have believed that He had risen again, when he did not know that it behoved Him to rise again. What then did he see? what was it that he believed? What but this, that he saw the sepulchre empty, and believed what the woman had said, that He had been taken away from the tomb? “For as yet they knew not the scripture, that He must rise again from the dead.” Thus also when they heard of it from the Lord Himself, although it was uttered in the plainest terms, yet from their custom of hearing Him speaking by parables, they did not understand, and believed that something else was His meaning. But we shall put off what follows till another discourse.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:1","href":"/jhn/20/#v1-catena"}],"inFull":"/works/augustine/120/#iii.cxxi-p25"},{"id":"augustine.JHN.20.10-12.1","start":10,"end":12,"heading":"Tractate CXXI. Chapter XX. 10–29.","excerpt":"1. Mary Magdalene had brought the news to His disciples, Peter and John, that the Lord was taken away from the sepulchre; and they, when they came thither, found only the linen clothes wherewith the body had been shrouded; and what else could they believe but what she had told them, and what she had herself also believed? “Then the disciples went away again unto their own” (home); that is to say, where they were dwelling, and from which they had run to the sepulchre. “But Mary stood without at the sepulchre weeping.” For while the men returned, the weaker sex was fastened to the place by a stronger affection. And the eyes, which had sought the Lord and had not found Him, had now nothing else to do but weep, deeper in their sorrow that He had been taken away from the sepulchre than that He had been slain on the tree; seeing that in the case even of such a Master, when His living presence was withdrawn from their eyes, His remembrance also had ceased to remain. Such grief, therefore, now kept the woman at the sepulchre. “And as she wept, she stooped down, and looked into the sepulchre.” Why she did so I know not. For she was not ignorant that He whom she sought was no longer there, since she had herself also carried word to the disciples that He had been taken from thence; while they, too, had come to the sepulchre, and had sought the Lord’s body, not merely by looking, but also by entering, and had not found it. What then does it mean, that, as she wept, she stooped down, and looked again into the sepulchre? Was it that her grief was so excessive that she hardly thought she could believe either their eyes or her own? Or was it rather by some divine impulse that her mind led her to look within? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","locus":"121.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:10–12","href":"/jhn/20/#v10-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:10–12","href":"/jhn/20/#v10-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:10–12","href":"/jhn/20/#v10-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:10–12","href":"/jhn/20/#v10-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:11–12","href":"/jhn/20/#v11-catena"}],"inFull":"/works/augustine/121/#iii.cxxii-p3"},{"id":"augustine.JHN.20.14-16.1","start":14,"end":16,"heading":"Tractate CXXI. Chapter XX. 10–29.","excerpt":"2. Lastly, “when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing Him to be the gardener, saith unto Him, Sir, If thou hast borne Him hence, tell me where thou hast 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, Master.” Let no one speak ill of the woman because she called the gardener, Sir (domine), and Jesus, Master. For there she was asking, here she was recognizing; there she was showing respect to a person of whom she was asking a favor, here she was recalling the Teacher of whom she was learning to discern things human and divine. She called one lord (sir), whose handmaid she was not, in order by him to get at the Lord to whom she belonged. In one sense, therefore, she used the word Lord when she said, “They have taken away my Lord; and in another, when she said, Sir (lord), if thou hast borne Him hence.” For the prophet also called those lords who were mere men, but in a different sense from Him of whom it is written, “The Lord is His name.” But how was it that this woman, who had already turned herself back to see Jesus, when she supposed Him to be the gardener, and was actually talking with Him, is said to have again turned herself, in order to say unto Him “Rabboni,” but just because, when she then turned herself in body, she supposed Him to be what He was not, while now, when turned in heart, she recognized Him to be what He was.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","locus":"121.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:13–15","href":"/jhn/20/#v13-catena"}],"inFull":"/works/augustine/121/#iii.cxxii-p4"},{"id":"augustine.JHN.20.17.1","start":17,"end":17,"heading":"Tractate CXXI. Chapter XX. 10–29.","excerpt":"3. “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; to my God, and your God.” There are points in these words which we must examine with brevity indeed, but with somewhat more than ordinary attention. For Jesus was giving a lesson in faith to the woman, who had recognized Him as her Master, and called Him so in her reply; and this gardener was sowing in her heart, as in His own garden, the grain of mustard seed. What then is meant by “Touch me not”? And just as if the reason of such a prohibition would be sought, He added, “for I am not yet ascended to my Father.” What does this mean? If, while standing on earth, He is not to be touched, how could He be touched by men when sitting in heaven? For certainly, before He ascended, He presented Himself to the touch of the disciples, when He said, as testified by the evangelist Luke, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;” or when He said to Thomas the disciple, “Reach hither thy finger, and behold my hands; and put forth thy hand, and thrust it into my side.” And who could be so absurd as to affirm that He was willing indeed to be touched by the disciples before He ascended to the Father, but refused it in the case of women till after His ascension? But no one, even had any the will, was to be allowed to run into such folly. For we read that women also, after His resurrection and before His ascension to the Father, touched Jesus, among whom was Mary Magdalene herself; for it is related by Matthew that Jesus met them, and said, “All hail. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","locus":"121.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:17","href":"/jhn/20/#v17-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:17–18","href":"/jhn/20/#v17-catena"}],"inFull":"/works/augustine/121/#iii.cxxii-p6"},{"id":"augustine.JHN.20.18-23.1","start":18,"end":23,"heading":"Tractate CXXI. Chapter XX. 10–29.","excerpt":"4. “Mary Magdalene came and told the disciples, I have seen the Lord, and He hath spoken these things unto me. 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. And when He had so said, He showed unto them His hands and His side.” For nails had pierced His hands, a spear had laid open His side: and there the marks of the wounds are preserved for healing the hearts of the doubting. But the shutting of doors presented no obstacle to the matter of His body, wherein Godhead resided. He indeed could enter without their being opened, by whose birth the virginity of His mother remained inviolate, “Then were the disciples glad when they saw the Lord. Then said He unto them again, Peace be unto you.” Reiteration is confirmation; for He Himself gives by the prophet a promised peace upon peace. “As the Father hath sent me,” He adds, “even so send I you.” We know the Son to be equal to the Father; but here we recognize the words of the Mediator. For He exhibits Himself as occupying a middle position when He says, He me, and I you. “And when He had said this, He breathed on them, and said unto them, Receive ye the Holy Ghost.” By breathing on them He signified that the Holy Spirit was the Spirit, not of the Father alone, but likewise His own. “Whose soever sins,” He continues, “ye remit, they are remitted unto them; and whose soever ye retain, they are retained.” The Church’s love, which is shed abroad in our hearts by the Holy Spirit, discharges the sins of all who are partakers with itself, but retains the sins of those who have no participation therein. Therefore it is, that after saying “Receive ye the Holy Ghost,” He straightway added this regarding the remission and retention of sins.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","locus":"121.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:19","href":"/jhn/20/#v19-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:19–25","href":"/jhn/20/#v19-catena"}],"inFull":"/works/augustine/121/#iii.cxxii-p9"},{"id":"augustine.JHN.20.24-29.1","start":24,"end":29,"heading":"Tractate CXXI. Chapter XX. 10–29.","excerpt":"5. “But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. 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 place of the nails, and put my hand into His side, I will not believe. 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. Then saith He to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God.” He saw and touched the man, and acknowledged the God whom he neither saw nor touched; but by the means of what he saw and touched, he now put far away from him every doubt, and believed the other. “Jesus saith unto him, Because thou hast seen me, thou hast believed.” He saith not, Thou hast touched me, but, “Thou hast seen me,” because sight is a kind of general sense. For sight is also habitually named in connec tion with the other four senses: as when we say, Listen, and see how well it sounds; smell it, and see how well it smells; taste it, and see how well it savors; touch it, and see how hot it is. Everywhere has the word, See, made itself heard, although sight, properly speaking, is allowed to belong only to the eyes. Hence here also the Lord Himself says, “Reach hither thy finger, and behold my hands:” and what else does He mean but, Touch and see? And yet he had no eyes in his finger. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","locus":"121.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:27–29","href":"/jhn/20/#v27-catena"}],"inFull":"/works/augustine/121/#iii.cxxii-p11"},{"id":"augustine.JHN.20.30-31.1","start":30,"end":31,"heading":"Tractate CXXII. Chapter XX. 30–31, and XXI. 1-11.","excerpt":"1. After telling us of the incident in connection with which the disciple Thomas had offered to his touch the places of the wounds in Christ’s body, and saw what he would not believe, and believed, the evangelist John interposes these words, and says: “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life through His name.” This paragraph indicates, as it were, the end of the book; but there is afterwards related how the Lord manifested Himself at the sea of Tiberias, and in the draught of fishes made special reference to the mystery of the Church, as regards its future character, in the final resurrection of the dead. I think, therefore, it is fitted to give special prominence thereto, that there has been thus interposed, as it were, an end of the book, and that there should be also a kind of preface to the narrative that was to follow, in order in some measure to give it a position of greater eminence. The narrative itself begins in this way: “After these things Jesus showed Himself again to the disciples at the sea of Tiberias; and on this wise showed He (Himself). There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxiii.html","locus":"122.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 21:1–3","href":"/jhn/21/#v1-catena"}],"inFull":"/works/augustine/122/#iii.cxxiii-p3"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.20.1.1","start":1,"end":1,"heading":"The first day of the week cometh Mary Magda- lene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.","excerpt":"Chrys. The Sabbath being now over, during which it was lxxxv. unlawful to be there, Mary Magdalene could rest no longer, but came very early in the morning, to seek consolation at the grave: The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre. Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.1.2","start":1,"end":1,"heading":"The first day of the week cometh Mary Magda- lene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.","excerpt":"Theophyl. Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption. Aug. What Mark says, Very early in the morning, at the rising of the sun, does contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. some time before the sun is risen. Greg. It is well said, When it was yet dark: Mary was seeking the Creator of all things in the tomb, and because she found Him not, thought He was stolen. Truly it was yet dark when she came to the sepulchre. And seeth the stone taken away from the sepulchre. Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fright of the guards.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.1.3","start":1,"end":1,"heading":"The first day of the week cometh Mary Magda- lene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.","excerpt":"Chrys. On coming he sees the linen clothes set aside: And he stooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in. Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i. to shew you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter. After Peter however, John entered: Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. Aug. i. That Jesus had risen again, some think: but what follows contradicts this notion. He saw the sepulchre empty, and believed what the woman had said: For as yet they knew not the Scripture, that He must rise again from the dead. If he did not yet know that He must rise again from the dead, he could not believe that He had risen....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 120, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html#iii.cxxi-p25","status":"detected","href":"/jhn/20/#v8-augustine","ref":"John 20:8–9"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.1.4","start":1,"end":1,"heading":"The first day of the week cometh Mary Magda- lene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.","excerpt":"... And it is into one place: for where there is division, God is not; and they merit His grace, who do not occasion scandal by dividing themselves into sects. But as a napkin is what is used in labouring to wipe the sweat of the brow, by the napkin here we may understand the labour of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours; inasmuch as He suffered innocently, that which we suffer justly; He submitted Himself to death voluntarily, we by necessity. But after Peter entered, John entered too; for at the end of the world even Judaea shall be gathered in to the true faith.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.1-3.1","start":1,"end":3,"heading":"The first day of the week cometh Mary Magda- lene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.","excerpt":"Chrys. Our Lord rose while the stone and seal were still on the sepulchre. But as it was necessary that others should be certified of this, the sepulchre is opened after the resurrection, and so the fact confirmed. This it was which roused Mary. For when she saw the stone taken away, she entered not nor looked in, but ran to the disciples with all the speed of love. But as yet she knew nothing for certain about the resurrection, but thought that His body had been carried off. Gloss. And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Tit en she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved. Aug. This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid Him. Greg. She puts the part for the whole; she had come only to seek for the body of our Lord, and now she laments that our Lord, the whole of Him, is taken away. Aug. Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. Chrys. But only a few have this reading. Chrys. The Evangelist does not deprive the woman of this praise, nor leaves out from shame, that they had the news first from her. As soon as they hear it, they hasten to the sepulchre. Greg. But Peter and John before the others, for they loved most; Peter therefore went forth, and that other disciple, and came to the sepulchre.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html#iii.lii-p5","status":"detected","href":"/jhn/12/#v12-augustine","ref":"John 12:12–13"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.2.1","start":2,"end":2,"heading":"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.","excerpt":"... They had heard as much indeed from our Lord, and very openly, but they were so accustomed to hear parables from Him, that they took this for a parable, and thought He meant something else. Greg. But this account of the Evangelist must not be thought to be without some mystical meaning. By John, the younger of the two, the synagogue; by Peter, the elder, the Gentile Church is represented: for though the synagogue was before the Gentile Church as regards the worship of God, as regards time the Gentile world was before the synagogue. They ran together, because the Gentile world ran side by side with the synagogue from first to last, in respect of purity and community of life, though a purity and community of understanding they had not. The pari synagogue came first to the sepulchre, but entered not: it knew sensu the commandments of the law, and had heard the prophecies of our Lord's incarnation and death, but would not believe in Him who died. Then cometh Simon Peter, and entered into the sepulchre: the Gentile Church both knew Jesus Christ as dead man, and believed in Him as living God. The napkin about our Lord's head is not found with the linen clothes, i. God, the Head of Christ, and the incomprehensible mysteries of the Godhead are removed from our poor knowledge; His power transcends the nature of the creature. And it is found not only apart, but also wrapped together; because of the linen wrapped together, neither beginning nor end is seen; and the height of the Divine nature had neither beginning nor end....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.2-4.1","start":2,"end":4,"heading":"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.","excerpt":"Theophyl. But how came they to the sepulchre, while the soldiers were guarding it? an easy question to answer. After our Lord's resurrection and the earthquake, and the appearance of the angel at the sepulchre, the guards withdrew, and told the Pharisees what had happened. Aug. After saying, came to the sepulchre, he back and tells us how they came: So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre; meaning himself, but he always speaks of himself, as if he were speaking of another person.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 120, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html#iii.cxxi-p22","status":"detected","href":"/jhn/20/#v3-augustine","ref":"John 20:3–4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.4.1","start":4,"end":4,"heading":"So they ran both together : and the other dis- ciple did outrun Peter, and came first to the sepulchre.","excerpt":"Theophyl. Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervour and activity gets the advance of the other's perception, and sees first into the divine mystery.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.10-12.1","start":10,"end":12,"heading":"Then the disciples went away again unto their own home.","excerpt":"Greg. Mary Magdalene, who had been the sinner in the city, and who had washed out the spots of her sins by her tears, whose soul burned with love, did not retire from the sepulchre when the others did: Then the disciples went away again unto their own home. Aug. i. To the place where they were lodging, and from which they had ran to the sepulchre. But though the men returned, the stronger love of the woman fixed her to the spot. But Mary stood without at the sepulchre weeping. Aug. i. Outside of the place where the stone sepulchre was, but yet within the garden. Be not astonished that Mary wept for love at the sepulchre, and Peter did not; for the female sex is naturally tender, and inclined to weep. Aug. The eyes then which had sought our Lord, and found Him not, now wept without interruption; more for grief that our Lord had been removed, I. than for His death upon the cross. For now even all memorial of Him was taken away. Aug. She then saw, with the other women, the Angel sitting on the right, on the stone which had been rolled away from the sepulchre, at whose words it was that she looked into the sepulchre. Chrys. The sight of the sepulchre itself was some consolation. Nay, behold her, to console herself still more, stooping down, to see the very place where the body lay: And as she wept, she stooped down, and looked into the sepulchre.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p3","status":"detected","href":"/jhn/20/#v10-augustine","ref":"John 20:10–12"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p3","status":"detected","href":"/jhn/20/#v10-augustine","ref":"John 20:10–12"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p3","status":"detected","href":"/jhn/20/#v10-augustine","ref":"John 20:10–12"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p3","status":"detected","href":"/jhn/20/#v10-augustine","ref":"John 20:10–12"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 86, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html#iv.lxxxviii-p4","status":"detected","href":"/jhn/20/#v10-chrysostom","ref":"John 20:10–11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.11-12.1","start":11,"end":12,"heading":"But Mary stood without at the sepulchre weep- ing : and as she wept, she stooped down, and looked into the sepulchre,","excerpt":"Aug. In her too great grief she could Relieve neither her own eyes, nor the disciples'. Or was it a divine impulse which caused her to look in? Greg. She sought the body, and found it not; she persevered in seeking; and so it came to pass that she found. Her longings, growing the stronger, the more they were disappointed, at last found and laid hold on their object. For holy longings ever gain strength by delay; did they not, they would not be longings. Mary so loved, that not content with seeing the sepulchre, she stooped down and looked in: let us see the fruit which came of this persevering love: 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.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p3","status":"detected","href":"/jhn/20/#v10-augustine","ref":"John 20:10–12"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.12.1","start":12,"end":12,"heading":"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.","excerpt":"Chrys. As her understanding was not so raised as to be able to gather from the napkins the fact of the resurrection, she is given the sight of Angels in bright apparel, who sooth her sorrow. But why did one sit at the head, the other at the feet? signify that the glad tidings of Christ's Gospel was to be delivered from ' the head to the feet, from the beginning to the end. The Greek word Angel means one who delivers news.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 86","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.12.2","start":12,"end":12,"heading":"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.","excerpt":"Greg. The Angel sits at the head when the Apostles Preach Me beginning was the Word: he sits, as it were, at the feet, when it is said, The Word was made flesh. the two Angels too we may understand the two testaments; both of which proclaim alike the incarnation, death, and resurrection of our Lord. The Old seems to sit at the head, the New at the feet.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.13.1","start":13,"end":13,"heading":"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.","excerpt":"Chrys. The Angels who appear say nothing about the resurrection; but by degrees the subject is entered on. First of all they address her compassionately, to prevent her from being overpowered by a spectacle of such extraordinary brightness: And they say unto her, Woman, why weepest thou? The Angels forbad tears, and announced, as it were, the joy that was at hand: Why weepest thou? As if to say, Weep not.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.13-14.1","start":13,"end":14,"heading":"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.","excerpt":"... The lifeless body of her Lord, she calls her Lord, putting the part for the whole; just as we confess that Jesus Christ the Son of God was buried, when only His flesh was buried. And I know not where they have placed Him: it was a still greater grief, that she did not know where to go to console her grief. Chrys. As yet she knew nothing of the resurrection, but thought body had been taken away. Aug. Here the Angels must be understood to rise up, for Luke describes them as standing. Aug. The hour was now come, which the Angels announced, when sorrow should be succeeded by joy: And when she had thus said, she turned herself back. But why, when she is talking to the Angels, and before she has heard any thing from them, does she turn back? It seems to me that while she was speaking, Christ appeared behind her, and that the Angels by their posture, look, and motion, shewed that they saw our Lord, and that thus it was that she turned back. Greg. We must observe that Mary, who as yet doubted our Lord's resurrection, turned back to see Jesus. By her doubting she turned her back, as it were, upon our Lord. Yet inasmuch as she loved, she saw Him. She loved and doubted: she saw, and did not recognise Him: And saw Jesus standing, and knew not that it was Jesus. Chrys. To the Angels He appeared as their Lord, but not so to the woman, for the sight coming upon her all at once, would have stupified her. She was not to be lifted suddenly, but gradually to high things.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 86, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html#iv.lxxxviii-p18","status":"detected","href":"/jhn/20/#v14-chrysostom","ref":"John 20:14"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.13-15.1","start":13,"end":15,"heading":"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.","excerpt":"Chrys. Just as He was sometimes in the midst of the Jews, and they did not know Him till He pleased to make Himself known. But why does she turn herself, when she had turned herself before? It seems to me that when she said, Where thou hast laid Him, she turned to the Angels, to ask why they were astonished. Then Christ, calling her, discovered Himself by His voice, and made her turn to Him again. Aug. Or she first turned her but thought Him what He was not; now she was turned in heart, and knew who He was. Let no one however blame her, because she called the gardener, Lord, and Jesus, Master. The one was a title of courtesy to a person from whom she was asking a favour; the other of respect to a Teacher from whom she was used to learn to distinguish the divine from the human. The word Lord is used in different senses, when she says, They have taken away my Lord, and when she says, Lord, if Thou have borne Him away.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 86, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html#iv.lxxxviii-p29","status":"detected","href":"/jhn/20/#v16-chrysostom","ref":"John 20:16"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p4","status":"detected","href":"/jhn/20/#v14-augustine","ref":"John 20:14–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.15.1","start":15,"end":15,"heading":"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.","excerpt":"Greg. Jesus saith unto her, Woman, why weepest thou He asks the cause of her grief, to set her longing still more. For the mere mentioning His name whom she sought would inflame her love for Him.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.15-16.1","start":15,"end":16,"heading":"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.","excerpt":"Chrys. Because He appeared as a common person, she thought Him the gardener: She, supposing Him to be gardener, saith unto Him, Sir, if Thou have borne Him hence, tell me where Thou hast laid Him, and I will take Him away. i. If thou hast taken Him away from fear of the Jews, tell me, and I will take Him again. Theophyl. She was afraid that the Jews might vent their rage even on the lifeless body, and therefore wished to remove it to some secret place. Greg. Perhaps, however, the woman was right in believing Jesus to be the gardener. Was not He the spiritual Gardener, who by the power of His love had sown strong seeds of virtue in her breast? But how is it that, as soon as she sees the gardener, as she supposes Him to be, she says, without having told Him who it was she was seeking, Sir, if Thou hast borne Him hence? It arises from her love; when one loves a person, one never thinks that any one else can be ignorant of him. Our Lord, after calling her by the common name of her sex, and not being recognised, calls her by her own name: Jesus saith unto her, Mary; as if to say, Recognise Him, who recognises thee. Mary, being called by name, recognises Him; that it was He whom she sought externally, and He who taught her internally to seek: She turned herself, and saith unto Him, Rabboni; which is to say, Master.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.17.1","start":17,"end":17,"heading":"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.","excerpt":"Greg. Evangelist does not add what she did upon recognising Him, but we know from what our Lord said to her: Jesus saith unto her, Touch Me not. Mary then had tried to embrace His feet, but was not allowed. Why not? The reason follows: For I am not yet ascended to My Father. Aug. But standing upon the earth, He is not touched, how shall He be touched sitting in heaven? And did He not before His ascension offer Himself to the touch of the disciples: Luke Handle Me and see, for a spirit hath not flesh and bones? Who can be so absurd as to suppose that He was willing that disciples should touch Him before He ascended to His Father, and unwilling that women should till after? Nay, we read of women after the resurrection, and before He ascended to His Father, touching Him, one of whom was Mary Magdalene herself, according to Matthew. Either then Mary here is a type of the Gentile Church, which did not believe in Christ till after His ascension: or the meaning is that Jesus is to be believed in, i. spiritually touched, in no other way, but as being one with the Father. He ascends to the Father mystically, as it were, in the mind of him who hath so far advanced as to acknowledge that He is equal to the Father. But how could Mary believe in Him otherwise than carnally, when she wept for Him as a man?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p6","status":"detected","href":"/jhn/20/#v17-augustine","ref":"John 20:17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.17.2","start":17,"end":17,"heading":"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.","excerpt":"Aug. Touch is as it were the end of knowledge; and He was unwilling that a soul intent upon Him should have its end, in thinking Him only what He seemed to be. Chrys. Mary wished to be as familiar with Christ now, as she was before His Passion; forgetting, in her joy, that body was made much more holy by its resurrection. So, Touch Me not, He says, to remind her of this, and make her feel awe in talking with Him. For which reason too He no longer keeps company with His disciples, viz. that they might look upon Him with the greater awe. Again, by saying I have not yet ascended, He shews that He is hastening there. And He who was going to depart and live no more with men, ought not to be regarded with the same feeling that He was before: But go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God. Hilary. Heretics, among their other impieties, misinterpret these words of our Lord's, and say, that if His Father is their Father, His God their God, He cannot be God Himself. But though He remained in the form of God, He took upon Him the form of a servant; and Christ says this in the form of a servant to men. And we cannot doubt that in so far as He is man, the Father is His Father in the same sense in which He is of other men, and God His God in like manner. Indeed He begins with saying, Go to My brethren. But God can only have brethren according to the flesh; the Only God, being is without brethren.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.17-18.1","start":17,"end":18,"heading":"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.","excerpt":"Aug. He does not say, Our Father, but, My Father and your Father: Mine therefore and yours in a different sense; Mine by nature, yours by grace. Nor does He say, Our God, but, My God — under Him I am man — and your God; between you and Him I am Mediator. Aug....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p6","status":"detected","href":"/jhn/20/#v17-augustine","ref":"John 20:17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.17-18.2","start":17,"end":18,"heading":"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.","excerpt":"... But these, according to Mark, were seized with trembling and amazement, and said nothing to any man: Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her. Greg. So the sin of mankind is buried in the very place whence it came forth. For whereas in Paradise the woman gave the man the deadly fruit, a woman from the sepulchre announced life to men; a woman delivers the message of Him who raises us from the dead, as a woman had delivered the words of the serpent who slew us. Aug....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.17-18.3","start":17,"end":18,"heading":"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.","excerpt":"... While she was going with the other women, according to Matthew, Jesus met them, saying, All hail. So we gather that there were two visions of Angels; and that our Lord too was seen twice, once when Mary took Him for the gardener, and again, when He met them by the way, and by this repeating His presence confirmed their faith. And so Mary Magdalen came and told the disciples, not alone, but with the other women whom Luke mentions.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.18.1","start":18,"end":18,"heading":"Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.","excerpt":"Bede. Mystically, Mary, which name signifies, mistress, enlightened, enlightener, star of the sea, stands for the Church, which is also Magdalen, i. towered, (Magdalen being Greek for tower,) as we read the Psalms, Thou hast been a strong tower for me. In that she announced Christ's resurrection to the disciples, all, especially those to whom the office of preaching is committed, are admonished to be zealous in setting forth to others whatever is revealed from above.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.19.1","start":19,"end":19,"heading":"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.","excerpt":"Chrys. The disciples, when they heard what Mary told them, were obliged either to disbelieve, or, if they believed, to grieve that He did not count them worthy to have the sight of Him. He did not let them however pass a whole day in such reflections, but in the midst of their longing trembling desires to see Him, presented Himself to them: 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. Bede. Wherein is shewn the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood, in the midst. He came in the evening, because they would be the most afraid at that time. Theophyl. Or because He waited till all were assembled: and with shut doors, that he might shew how that in the very same way he had risen again, i. with the stone lying on the sepulchre. Aug. Some are strongly indisposed to believe this miracle, and argue thus: If the same body rose again, which hung upon the Cross, how could that body enter through shut doors? But if thou comprehendest the simile. mode, it is no miracle: when reason fails, then is faith edified. Aug. The shut door did not hinder the body, wherein Divinity resided. He could enter without open doors, who was born without a violation of His mother's virginity.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 86","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p9","status":"detected","href":"/jhn/20/#v18-augustine","ref":"John 20:18–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.19-25.1","start":19,"end":25,"heading":"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.","excerpt":"Chrys. It is wonderful that they did not think him a phantom. But Mary had provided against this, by the faith she had wrought in them. And He Himself too shewed Himself so openly, and strengthened their wavering minds by His voice: And saith unto them, Peace be unto you, i. Be not disturbed. Wherein too He reminds them of what He had said before His crucifixion; My peace I give to you; and again, In Me ye shall have peace. Greg. And because their faith wavered even with the material body before them, He shewed them His hands and side: And when He had said this, He shewed them His hands and His side. Aug. The nails had pierced His hands, the lance had pierced His side. For the healing of doubting hearts, the marks of the wounds were still preserved.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p9","status":"detected","href":"/jhn/20/#v18-augustine","ref":"John 20:18–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.20-21.1","start":20,"end":21,"heading":"And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.","excerpt":"Chrys. And what He had promised before the crucifixion, shall see you again, and your heart shall rejoice, is now fulfilled: Aug; Then were the disciples glad when they saw the Lord. Aug. Dei. The glory, wherewith the righteous shall shine like the sun in the kingdom of their Father, i. in Christ's body, we must believe to have been rather veiled than not to have been there at all. He accommodated His presence to man's weak sight, and presented Himself in such form, as that His disciple could look at and recognise Him. Chrys. All these things brought them to a most confident faith. As they were in endless war with the Jews, He says again, Then said Jesus unto them again, Peace be unto you. A repetition is a confirmation: whether He repeats it because the grace of love is twofold, or because He it is twain one. Chrys. At the same time He shews the efficacy of the cross, by which He undoes all evil things, and gives all good things; which is peace. To the women above there was announced joy; for that sex was in sorrow, and had received the curse, In sorrow thou bring forth. All hindrances then being removed, and every thing made straight, he adds, As My Father hath sent even so The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father hath sent Me, even so send I you; i. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 86","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.22.1","start":22,"end":22,"heading":"And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost :","excerpt":"Chrys. Having then given them confidence by His own miracles, and appealing to Him who sent Him, He uses a prayer to the Father, but of His own authority gives them power: And when He had said thus. He breathed on them, and saith unto them, Receive ye the Holy Ghost. Aug. That corporeal breath was not the substance of the Holy Ghost, but to shew, by meet symbol, that the Holy Ghost proceeded not only from the Father, but the Son. For who would be so mad as to say, that it was one Spirit which He gave by breathing, and another which He sent after His ascension?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.22-24.1","start":22,"end":24,"heading":"And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost :","excerpt":"Greg. We must understand that those who first received the Holy Ghost, for innocence of life in themselves, and preaching to a few others, received it openly after the resurrection, that they might profit not a few only, but many. The disciples who were called to such works of humility, to what a height of glory are they led! Lo, not only have they salvation for themselves, but are admitted to the powers of the supreme so that, in the place of God, they retain some men's sins, and remit others. Their place in the Church, the Bishops now hold; who receive the authority to bind, when they are admitted to the rank of government. Great the honour, but heavy the burden of the place. It is ill if one who knows not how to govern his own life, shall be judge of another's. A priest though he may have ordered wTell his own ne nave exercised proper vigilance over others, is sent to hell with the evil doers. Wherefore, knowing the greatness of their danger, pay them all respect, even though they be not men of notable goodness. For they who are in rule, should not be judged by those who are under them. And their incorrectness of life will not at all invalidate what they do by commission from God. For not only cannot a priest, but not even angel or archangel, do any thing of themselves; the Father, Son, and Holy Ghost do all. The priest only furnishes the tongue, and the hand. For it were not just that the salvation of those who come to the Sacraments in faith, should be endangered by another's wickedness. At the assembly of the disciples all were present but Thomas, who probably had not returned from the dispersion: But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.25.1","start":25,"end":25,"heading":"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.","excerpt":"Greg. It was not an accident that that particular disciple was not present. The Divine mercy ordained that a doubting disciple should, by feeling in his Master the wounds of the flesh, heal in us the wounds of unbelief. The unbelief of Thomas is more profitable to our faith, than the belief of the other disciples; for, the touch by which he is brought to believe, confirming our minds in belief, beyond all question. But why does this Evangelist say that Thomas was absent, when Luke writes that two disciples on their return from Emmaus found the eleven assembled? We must understand that Thomas had gone out, and that in the interval of his absence, Jesus came and stood in the midst. Chrys. As to believe directly, and any how, is the mark of too easy a mind, so is too much enquiring of a gross one: and this is Thomas's fault. For when the Apostle said, We have seen the Lord, he did not believe, not because he discredited them, but from an idea of the impossibility of the thing itself: The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except 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, will not believe. Being the grossest of all, he required the evidence of the grossest sense, viz. the touch, and would not even believe his eyes: for he does not say only, Except I shall see, but adds, and put my finger into the print of the nails, and thrust my hand into His side.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 87","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.26.1","start":26,"end":26,"heading":"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.","excerpt":"Greg. Our Lord gave that flesh to be touched which He had introduced through shut doors: wherein two wonderful, and, according to human reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible, and yet palpable. For that which is palpable must be corruptible, and that which is incorruptible must be impalpable. But He shewed Himself incorruptible and yet palpable, to prove that His body after His resurrection was the same in nature as before, but different in glory. Greg. Our body also in that resurrection to glory will be subtle by means of the action of the Spirit, but palpable by its true nature, not, as Eutychius says, impalpable, and subtler than the winds and the air.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.26-27.1","start":26,"end":27,"heading":"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.","excerpt":"Chrys. Consider the mercy of the Lord, how for the sake one soul, He exhibits His wounds. And yet the disciples deserved credit, and He had Himself foretold the event. Notwithstanding, because one person, Thomas, would examine Him, Christ allowed him. But He did not appear to him immediately, but waited till the eighth day, in order that the admonition being given in the presence of the disciples, might kindle in him greater desire, and strengthen his faith for the future. 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. Aug. You ask; If He entered by the Tap. ad shut door, where is the nature of His body? And I reply; If He walked on the sea, where is the weight of His body? The Lord did that as the Lord; and did He, after His cease to be the Lord? Chrys. Jesus then comes an does not wait till Thomas interrogates Him. But to shew that He heard what Thomas said to the disciples, He uses the same words. And first He rebukes him; Then saith He to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: secondly, He admonishes him; And be not faithless, but believing. Note how that before they receive the Holy Ghost faith wavers, but afterward is firm. We may wonder how an incorruptible body could retain the marks of the nails. But it was done in condescension; in order that they might be sure that it was the very person Who was crucified.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.27-29.1","start":27,"end":29,"heading":"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.","excerpt":"Theophyl. He who had been before unbelieving, after touching the body shewed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature, by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God. Jesus saith unto him, Because thou hast seen Me, thou hast believed. Aug. He saith not, Hast touched me, but, hast seen me; the sight being a kind of general sense, and put in the place often of the other four senses; as when we say, Hear, and see how well it sounds; smell, and see how sweet it smells; taste, and see how well it tastes; touch, and see how warm it is. Wherefore also our Lord says, Reach hither thy finger, and behold My hands. What is this but, Touch and see? And yet he had not eyes in his finger. He refers them both to seeing and to touching, when He says, Because thou hast seen, thou hast believed. Although it might be said, that the disciple did not dare to touch, what was offered to be touched.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html#iii.cxxii-p11","status":"detected","href":"/jhn/20/#v24-augustine","ref":"John 20:24–29"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.29.1","start":29,"end":29,"heading":"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed.","excerpt":"Aug. He might, had He pleased, have wiped all spot and trace of wound from His glorified body; but He had reasons for retaining them. He shewed them to Thomas, who would not believe except he saw and touched; and He will shew them to His enemies, not to say, as He did to Thomas, Because thou hast seen, thou hast believed, but to convict them: Behold the Man whom ye crucified, see the wounds which ye inflicted, recognise the side which ye pierced, that it was by you, and for you, that it was opened, and ye cannot enter there. Aug. We are, as I know not how, afflicted with such love for the blessed martyrs, that we would wish in that kingdom to see on their bodies the marks of those wounds which they have borne for Christ's sake. And perhaps we shall see them; for they will not have deformity, but dignity, and, though on the body, shine forth not with bodily, but with spiritual beauty. Nor yet, if virtutis any of the limbs of martyrs have been cut off, shall they therefore appear without them in the resurrection of the dead; for it is said, There shall not an hair of your head perish. But if it be fit that in that new world, the traces of glorious wounds should still be preserved on the immortal flesh, in the places where the limbs were cut off there, though those same limbs withal be not lost but restored, shall the wounds appear. For though all the blemishes of the body shall then be no more, yet the evidences of virtue are not to be called blemishes.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 121","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.29.2","start":29,"end":29,"heading":"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed.","excerpt":"Greg. But when xxvi the Apostle says, Faith is the substance of things hoped for, the evidence of things not seen, it is plain that things which are seen, are objects not of faith, but of knowledge. Why then is it said to Thomas who saw and touched, Because thou hast seen Me, thou hast believed? Because he saw one thing, believed another; saw the man, confessed the God But what follows is very gladdening; Blessed are they that have not seen, and yet have believed. In which sentence we are specially included, who have not seen Him with the eye, but retain Him in the mind, provided we only develope our faith in good works. For he only really believes, who practises what he believes.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.20.29-31.1","start":29,"end":31,"heading":"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed.","excerpt":"Chrys. If any one then says, Would that I had lived in those times, and seen Christ doing miracles ! let him reflect, Blessed are they that have not seen, and yet have believed. Theophyl. Here He means the disciples who had believed without seeing the print of the nails, and His side. Chrys. John having related less than the other Evangelists, adds, And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Yet neither did the others relate all, but only what was sufficient for the purpose of convincing men. He probably here refers to the miracles which our Lord did after His resurrection, and therefore says, In the presence of His disciples, and they being the only persons with whom He conversed after His resurrection. Then to let you understand, that the miracles were not done for the sake of the disciples only, He adds, But these are written, that ye might believe that Jesus is the Christ, the Son of God; addressing Himself to mankind generally. And, this belief, he then says, profits ourselves, not Him in Whom we believe. And that believing ye might have life through His name, i. through Jesus, which is life.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 87, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxix.html#iv.lxxxix-p16","status":"detected","href":"/jhn/20/#v29-chrysostom","ref":"John 20:29"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.20.1.1","start":1,"end":1,"heading":"Now, on the first day of the week","excerpt":"1. Now, on the first day of the week. As the resurrection of Christ is the most important article of our faith, and without it the hope of eternal life is extinguished, for this reason the Evangelists are the more careful to prove it, as John here collects many proofs, in order to assure us that Christ is risen from the dead. It may be thought strange, however, that he does not produce more competent witnesses; for he begins with a woman; but thus the saying is fulfilled, that\n\nGod chooseth what is weak, and foolish, and contemptible in the world, that he may bring to nought the wisdom, and excellence, and glory, of the flesh, (1 Corinthians 1:27.)\n\nThere certainly was nothing more of earthly grandeur in the disciples than in the women who followed Christ; but as Christ was pleased to reckon them the principal witnesses of his resurrection, on this single ground their testimony is entitled to the greatest deference, and is not liable to any objection. As to the priests, and scribes, and the whole people, and even Pilate, nothing but gross and wilful blindness prevented them from firmly believing that Christ was risen. All of them, therefore, deserved that seeing they should not see; yet Christ revealed himself to the little flock.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":636,"text":"1 Corinthians 1:27","label":"1 Corinthians 1:27","href":"/1co/1/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.1.2","start":1,"end":1,"heading":"","excerpt":"Before proceeding farther, however, it is necessary to show how the Evangelists agree with each other; for, at first sight, there appears to be some contradiction in their words. John mentions but one woman, Mary Magdalene; Matthew 28:1 mentions two, Mary Magdalene, and the other Mary; Mark 16:1 mentions three, Mary Magdalene, and Mary (the mother) of James, and Salome; Luke 24:10, 22 does not fix the number, but only relates that women came, who had followed Christ from Galilee. But the difficulty is easily solved in this manner. As Matthew inserts the names of two women who were best known, and had the highest reputation among the disciples, so John satisfies himself with mentioning the name of Mary Magdalene alone, but yet does not exclude the others; and, indeed, it is evident, from viewing his words in their connection, that she was not alone, for, shortly afterwards, Mary Magdalene says, in the plural number, WE know not where they have laid him. Although, therefore, John says nothing about her companions, yet the other Evangelists, who relate that there were many along with her, say nothing that is contradicted by John’s narrative.\n\nThe discrepancy as to the time may be easily solved. When John says that they came before daybreak, we must understand, that they had set out on their journey during the darkness of the night; that, before they came to the sepulcher, the day had dawned; and that in the evening, after sunset, when the Sabbath was ended, they had bought the spices; and thus the narrative of the other Evangelists must be reconciled.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":224,"text":"Matthew 28:1","label":"Matthew 28:1","href":"/mat/28/#v1","status":"detected"},{"at":287,"text":"Mark 16:1","label":"Mark 16:1","href":"/mrk/16/#v1","status":"detected"},{"at":373,"text":"Luke 24:10, 22","label":"Luke 24:10","href":"/luk/24/#v10","status":"detected"},{"at":373,"text":"Luke 24:10, 22","label":"Luke 24:22","href":"/luk/24/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.1.3","start":1,"end":1,"heading":"","excerpt":"It may be thought that there is another appearance of contradiction in its being stated by John, that Mary spoke to none but himself and Peter, while Luke 24:10, 11 relates, that she came to the eleven Apostles, and that her words appeared to them to be idle tales. But this is easily explained, for John intentionally passed by the rest of the Apostles, because it was only himself and Peter that came to the sepulcher. As to Luke mentioning Peter alone, it is for the same reason as we have just now assigned in reference to Mary Megdalene and the rest of the women. It is also probable, that the other nine disciples were restrained by fear, lest they should be too easily observed if they went in a body. Nor is this inconsistent with what Luke appears to suggest, that they despised Mary’s words; for immediately afterwards he adds, that Peter ran, (Luke 24:12.) He therefore means simply that, when they first heard it, they appeared to be astonished, but that at length Peter took courage, and followed her for the purpose of seeing.\n\nWhen Luke relates that Christ appeared to Mary before that she had informed the disciples that the grave was empty, the order of the narrative is inverted. This is evident from the context, for he adds what, John tells us, happened before she saw Jesus; nor is there any thing strange in this, for the Hebrew writers frequently relate first what is later in the order of time.\n\nOn the first day of the week; or, literally, on the first day of the Sabbaths. The Evangelists do not relate when or how Christ rose; for it was enough for them to explain at what time, and to what persons, his resurrection was made known. John therefore says, that Mary came on the first day of the Sabbaths. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":150,"text":"Luke 24:10, 11","label":"Luke 24:10–11","href":"/luk/24/#v10","status":"detected"},{"at":855,"text":"Luke 24:12","label":"Luke 24:12","href":"/luk/24/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.3.1","start":3,"end":3,"heading":"Peter therefore went forth","excerpt":"3. Peter therefore went forth. There being so little faith, or rather almost no faith, both in the disciples and in the women, it is astonishing that they had so great zeal; and, indeed, it is not possible that religious feelings led them to seek Christ. Some seed of faith, therefore, remained in their hearts, but quenched for a time, so that they were not aware of having what they had. Thus the Spirit of God often works in the elect in a secret manner. In short, we must believe that there was some concealed root, from which we see fruit produced. Though this feeling of piety, which they possessed, was confused, and was accompanied by much superstition, still I give to it — though inaccurately — the name of faith, because it was only by the doctrine of the Gospel that it was produced, and it had no tendency but towards Christ. From this seed there at length sprang a true and sincere faith, which, leaving the sepulcher, ascended to the heavenly glory of Christ.\n\nWhen Scripture speaks of the feeble beginnings of faith, it says that Christ is born in us, and that we, on the other hand, are born in him; but the disciples must be placed almost below infancy, for they are ignorant of the resurrection of Christ, but yet the Lord nourishes them as a mother nourishes the child that is contained in her womb. Formerly they resembled children, and had made a little progress, but the death of Christ had rendered them so weak, that they must be again begotten and formed, as Paul says of the Galatians,\n\nMy little children, of whom I Travail In Birth again until Christ Be Formed in you, (Galatians 4:19.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.3.2","start":3,"end":3,"heading":"","excerpt":"When we find that Peter, though he made less haste, is the first to enter into the sepulcher, let us learn from it that many persons have more given to them in the end than appears at the beginning. And, indeed, we sometimes see many, who were full of fervour at the commencement, give way when they come to the conflict; while others, who appeared to be slow and indolent, assume new courage when danger is at hand.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.5.1","start":5,"end":5,"heading":"And seeth the linen clothes lying. The linen clothes","excerpt":"5. And seeth the linen clothes lying. The linen clothes might be regarded as the spoils, intended to lead to the belief of Christ’s resurrection; for it was not probable that his body had been stripped naked, in order that it might be removed to another place. This would not have been done by a friend, nor even by an enemy.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.7.1","start":7,"end":7,"heading":"And the napkin which was about his head","excerpt":"7. And the napkin which was about his head. When the Evangelist says, that a napkin was wrapped about his head, this refutes the falsehood of the Papists, who pretend that the whole body was sewed up in one linen garment, which they hold out to the wretched populace, calling it “the holy winding-sheet.” I say nothing about their gross ignorance of the Latin language, which led them to suppose that the word napkin — denoting what was used for wiping the sweat from the face, such as a handkerchief — signified a covering for the whole body; nor do I say any thing about their impudence in boasting that they have this very napkin in five or six different places. But this gross falsehood is intolerable, because it openly contradicts the evangelical history. To this is added a fabulous miracle, which they have contrived, to this effect, that the likeness of Christ’s body continued to be visible in the linen cloth. I appeal to you, if such a miracle had been wrought, would nothing have been said about it by the Evangelist, who is so careful to relate events which were not of so great importance? Let us be satisfied with this simple view of the matter, that Christ, by laying aside the tokens of death, intended to testify that he had clothed himself with a blessed and immortal life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.8.1","start":8,"end":8,"heading":"And he saw and believed","excerpt":"8. And he saw and believed. It is a poor exposition which some give of these words, that John believed what he had heard Mary say, namely, that Christ’s body had been carried away; for there is no passage in which the word believe bears this meaning, especially when it is used simply and without any addition. Nor is this inconsistent with the fact, that Peter and John return home, while they are still in doubt and perplexity; for in some passages John had employed this phraseology, when lie intended to describe the increase of faith. Besides, Luke 24:12 relates that Peter wondered at seeing the sepulcher in such good order; meaning by this, that Peter thought of something greater and loftier than what Mary had told him.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":549,"text":"Luke 24:12","label":"Luke 24:12","href":"/luk/24/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.9.1","start":9,"end":9,"heading":"For as yet they knew not the scripture, that he must rise again from the dead","excerpt":"9. For as yet they knew not the scripture, that he must rise again from the dead. They had often heard from the mouth of Christ what they now saw with their eyes, but this flowed from their hearts. Being now warned by the sight of a strange spectacle, they begin to think of Christ as having something Divine, though they are still far from having a clear and accurate knowledge of him. John, therefore, accuses himself, when he acknowledges that the first time that he believed was, when he beheld the proofs of Christ’s resurrection.\n\nBesides, he represents more strongly his own guilt and that of his brethren, by adding, that they not only had forgotten the words of Christ, but that they did not believe the Scriptures; for to this ignorance he ascribes the deficiency of their faith. Hence, too, we may draw a useful instruction, that we ought, to ascribe it to our carelessness, when we are ignorant of what we ought to know about Christ, because we have not profited as we ought to have done by the Scriptures, which clearly reveal the excellence of Christ.\n\nNot to go farther for an instance of this, it may be thought that the resurrection of Christ is taught in them obscurely, and only under figures; but the attentive reader will find abundantly clear testimonies. Paul proves (Acts 13:34) that Christ must have risen from the dead, because God declares by the prophet Isaiah, (Isaiah 55:3) that, under his reign, the mercy promised to David would be sure. An unskilful person might imagine that what Paul quotes is not at all to the purpose; but they who believe the principles of fkith, and are well acquainted with the Scriptures, have no difficulty in perceiving the force of this argument; for, in order theft Christ may secure to us for ever the grace of God, Christ himself; must live for ever.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":1291,"text":"Acts 13:34","label":"Acts 13:34","href":"/act/13/#v34","status":"detected"},{"at":1391,"text":"Isaiah 55:3","label":"Isaiah 55:3","href":"/isa/55/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.9.2","start":9,"end":9,"heading":"","excerpt":"There are many passages of the same kind, which it is not, now necessary to collect. Let us therefore rest satisfied with the three following. It is written,\n\nThou wilt not permit thy Holy One to see corruption, (Psalm 16:10.)\n\nPeter and Paul explain this prediction as referring to Christ, (Acts 2:27, and Acts 13:35,) and justly; for there is not one of all the sons of Adam who is not of himself liable to corruption. Consequently, the immortality of Christ is there declared. It is likewise beyond all doubt that the following passage refers to Christ,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":213,"text":"Psalm 16:10","label":"Psalms 16:10","href":"/psa/16/#v10","status":"detected"},{"at":292,"text":"Acts 2:27","label":"Acts 2:27","href":"/act/2/#v27","status":"detected"},{"at":307,"text":"Acts 13:35","label":"Acts 13:35","href":"/act/13/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.9.3","start":9,"end":9,"heading":"","excerpt":"The Lord said to my Lord, Sit thou at my right hand, until I make thy enemies thy footstool, (Psalm 110:1.)\n\nNow, death will not be destroyed till the last day. The kingdom is titan given to Christ till the end of the world, and this kingdom cannot exist without his life. But Isaiah speaks more clearly than all the rest when, after having foretold the death of Christ, he immediately adds, that it impossible to declare his age, (Isaiah 53:8.) In short we ought to believe that the doctrine of Scripture is so full and complete in every respect that whatever is defective in our faith ought justly to be attributed to ignorance of the Scriptures.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.i.html","locus":null,"cites":[{"at":94,"text":"Psalm 110:1","label":"Psalms 110:1","href":"/psa/110/#v1","status":"detected"},{"at":432,"text":"Isaiah 53:8","label":"Isaiah 53:8","href":"/isa/53/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.10.1","start":10,"end":10,"heading":"Then the disciples went away again to their own homes","excerpt":"10. Then the disciples went away again to their own homes. It is possible that their minds were still in a state of doubt and uncertainty, when they returned home; for, though John says that they believed, yet their faith was not strong, but was only some confused remembrance of the miracle and resembled a trance, until it was more fully confirmed; and indeed, a strong faith could not be produced merely by the sight which they had beheld. Besides, Christ did not present himself to their view, until they had been more fully awakened from their carnal stupidity. They had indeed given a praise worthy demonstration of their zeal, in hastening to the sepulcher; yet Christ hid himself from them, because they sought him with too great superstition.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.11.1","start":11,"end":11,"heading":"But Mary stood at the sepulcher without","excerpt":"11. But Mary stood at the sepulcher without. The Evangelist now begins to describe the manner in which Christ appeared both to the women and to the disciples, to testify his resurrection. Though he mentions but one woman, Mary, yet I think it is probable that the other women were also along with her; for it is not reasonable to suppose, as some have done, that the women fainted through fear. Those writers wish to avoid a contradiction, but I have already shown that no such contradiction exists.\n\nAs to the women remaining at the sepulchre, while the disciples return to the city, they are not entitled to great accommodation on this account; for the disciples carry with them consolation and joy, but the women torment themselves by idle and useless weeping. In short, it is superstition alone, accompanied by carnal feelings, that keeps them near the sepulchre","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.12.1","start":12,"end":12,"heading":"And seeth two angels","excerpt":"12. And seeth two angels. What an amazing forbearance displayed by our Lord, in bearing with so many faults in Mary and her companions! For it is no small honor which he confers on them by sending his angels, and, at length, making himself known to them, which he had not done to the apostles. Though the apostles and the women were afflicted with the same disease, yet the stupidity of the apostles was less excusable, because they had profited so little by the valuable and careful instruction which they had received. One purpose, certainly, which Christ had in view in selecting the women, to make the first manifestation of himself to them, was, to fill the apostles with shame.\n\nIn white garments. Whether Mary knew them to be angels, or thought that they were men, is uncertain. We know that white garments were an emblem of the heavenly glory; as we find that Christ was clothed in white garments, when he was transfigured on the mountain, and showed his glorious majesty to his three apostles, (Matthew 17:2.) Luke relates that the angel who appeared to Cornelius stood before him In Bright Clothing, (Acts 10:30.) Nor do I deny that linen garments were commonly used by the inhabitants of Eastern countries; but by the dress of the angels God pointed out something remarkable and uncommon, and put marks on them, as it were, that they might be distinguished from men. Besides, Matthew 28:3 compares the countenance of the angel, who conversed with the women, to lightning. And yet it is possible that their fear arose solely from their minds being struck with admiration, for it appears that they stood astonished.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[{"at":1004,"text":"Matthew 17:2","label":"Matthew 17:2","href":"/mat/17/#v2","status":"detected"},{"at":1111,"text":"Acts 10:30","label":"Acts 10:30","href":"/act/10/#v30","status":"detected"},{"at":1387,"text":"Matthew 28:3","label":"Matthew 28:3","href":"/mat/28/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.12.2","start":12,"end":12,"heading":"","excerpt":"Again, whenever we read that the angels appeared in the visible form of men and clothed with garments, this was done on account of the ignorance of men. For my part, I have no doubt that they sometimes were clothed with real bodies; but whether or not those two angels had merely the appearance of bodies, would be a useless inquiry, and I shall therefore leave it undetermined. To me it is enough that the Lord gave them a human shape, that the women might see and hear them, while the magnificent and uncommon dress which they wore distinguished them from the ordinary rank of men, and pointed out something divine and heavenly.\n\nOne at the head, and the other at the feet. One angel only is mentioned by Matthew, (Matthew 28:2.) This, however, does not contradict John’s narrative; for both angels did not address Mary at the same time, but only one of them who had a commission to speak. There is no good ground for Augustine’s allegory, that the position of the angels — one at the head, and the other at the feet — pointed out that the Gospel would be preached from the East to the West. It is more worthy of observation, that Christ, by preparatory arrangements of this nature, made a commencement of the glory of his kingdom; for, by the honor which the angels render to the sepulcher, not only is the ignominy of the cross taken away, but the heavenly majesty of Christ shines.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[{"at":717,"text":"Matthew 28:2","label":"Matthew 28:2","href":"/mat/28/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.13.1","start":13,"end":13,"heading":"Woman, why weepest thou?","excerpt":"13. Woman, why weepest thou? From the statements of the Evangelists, it may be readily concluded, that the angel held a long conversation; but John gives a brief summary of what was spoken, because this was sufficient for proving the resurrection of Christ. The conversation consists of reproof mingled with comfort. The angel reproves Mary for her excessive weeping, but, at the same time, mingles joy, when he says that there is no reason to weep, since Christ has risen.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.14.1","start":14,"end":14,"heading":"And seeth Jesus standing","excerpt":"14. And seeth Jesus standing It may be asked, Whence arose this mistake, that Mary does not recognize Jesus, with whom she must have been intimately acquainted? Some think that he appeared in a different form, but I think that the fault lay rather in the eyes of the women, as Luke (Luke 24:16) says of the two disciples, their eyes were withheld from knowing him We will not say, therefore, that Christ was continually assuming new shapes, like Proteus but that it is in the power of God, who gave eyes to men, to lessen their sharpness of vision whenever he thinks proper, that seeing they may not see.\n\nIn Mary we have an example of the mistakes into which the human mind frequently falls. Though Christ presents himself to our view, yet we imagine that he assumes various shapes, so that our senses conceive of any thing rather than of the true Christ; for not only are our powers of understanding liable to be deceived, but they are also bewitched by the world and by Satan, that they may have no perception of the truth.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[{"at":283,"text":"Luke 24:16","label":"Luke 24:16","href":"/luk/24/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.15.1","start":15,"end":15,"heading":"","excerpt":"... We see that Mary has no view of this matter but what is earthly. She desires only to obtain the dead body of Christ, that she may keep it hidden in the sepulcher; but she leaves out the most important matter, the elevation of her mind to the divine power of his resurrection. We need not wonder, therefore, if such grovelling views place a veil before her eyes.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.16.1","start":16,"end":16,"heading":"Jesus saith to her, Mary!","excerpt":"16. Jesus saith to her, Mary! That Christ allowed Mary, a short time, to fall into a mistake, was useful for confirming her faith; but now, by a single word, he corrects her mistake. He had formerly addressed her, but his discourse seemed to be that of an unknown person; he now assumes the character of the Master, and addresses his disciple by name, as we have formerly seen that\n\nthe good shepherd calleth to him by name every sheep of his flock, (John 10:3.)\n\nThat voice of the shepherd, therefore, enters into Mary’s heart, opens her eyes, arouses all her senses, and affects her in such a manner, that she immediately surrenders herself to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iii.html","locus":null,"cites":[{"at":451,"text":"John 10:3","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.16.2","start":16,"end":16,"heading":"","excerpt":"Thus in Mary we have a lively image of our calling; for the only way in which we are admitted to the true knowledge of Christ is, when he first knows us, and then familiarly invites us to himself, not by that ordinary voice which sounds indiscriminately in the ears of all, but by that voice with which he especially calls the sheep which the Father hath given to him. Thus Paul says,\n\nAfter that you have known God, or rather, after that you have been known by him, (Galatians 4:9.)\n\nAnd said to him, Rabboni! The efficacy of the address is evident from this circumstance, that Mary immediately renders to Christ the honor which is due to him; for the word Rabboni is not only respectful, but involves a profession of obedience. Mary therefore declares, that she is a disciple of Christ, and submits to him as her Master. This is a secret and wonderful change effected on the human understanding, when God, enlightening her by his Spirit, renders her clear-sighted, who formerly was slow of apprehension, and, indeed, altogether blind. Besides, the example of Mary ought to serve the purpose of exhortation, that all whom Christ invites to himself may reply to him without delay.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iii.html","locus":null,"cites":[{"at":468,"text":"Galatians 4:9","label":"Galatians 4:9","href":"/gal/4/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.16.3","start":16,"end":16,"heading":"","excerpt":"The word Rabboni is Chaldee, though the Chaldeans pronounce it Ribboni; but it is customary to make a change on words, when they are transferred to a foreign tongue. The meaning is the same as if we were to say, My Lord! or, My Master! But in the time of Christ this mode of expression had gained currency, of using Rabbi and Rabboni instead of Master.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.17.1","start":17,"end":17,"heading":"Touch me not","excerpt":"17. Touch me not. This appears not to agree with the narrative of Matthew; for he expressly says, that the women held him By The Feet, and worshipped him, (Matthew 28:9.) Now, since he allowed himself to be touched by his disciples, what reason was there for forbidding Mary to touch him? The answer is easy, provided that we remember that the women were not repelled from touching Christ, till their eagerness to touch him had been carried to excess; for, so far as it was necessary for removing doubt, he unquestionably did not forbid them to touch him, but, perceiving that their attention was too much occupied with embracing his feet, he restrained and corrected that immoderate zeal. They fixed their attention on his bodily presence, and did not understand any other way of enjoying his society than by conversing with him on the earth. We ought, therefore, to conclude, that they were not forbidden to touch him, until Christ saw that, by their foolish and unreasonable desire, they wished to keep him in the world.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iii.html","locus":null,"cites":[{"at":156,"text":"Matthew 28:9","label":"Matthew 28:9","href":"/mat/28/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.17.2","start":17,"end":17,"heading":"For I am not yet ascended to my Father","excerpt":"For I am not yet ascended to my Father. We ought to attend to this reason which he adds; for by these words he enjoins the women to restrain their feelings, until he be received into the heavenly glory. In short, he pointed out the design of his resurrection; not such as they had imagined it to be, that, after having returned to life, he should triumph in the world, but rather that, by his ascension to heaven, he should enter into the possession of the kingdom which had been promised to him, and, seated at the right hand of the Father, should govern the Church by the power of his Spirit. The meaning of the words therefore is, that his state of resurrection would not be full and complete, until he should sit down in heaven at the right hand of the Father; and, therefore, that the women did wrong in satisfying themselves with having nothing more than the half of his resurrection, and desiring to enjoy his presence in the world. This doctrine yields two advantages. The first is, that those who are desirous to succeed in seeking Christ must raise their minds upwards; and the second is, that all who endeavor to go to him must rid themselves of the earthly affections of the flesh, as Paul exhorts,\n\nIf ye then be risen with Christ seek those things which are above, where Christ sitteth at the right hand of God, (Colossians 3:1.)\n\nBut go to my brethren. Some limit the word brethren to the cousins and relatives of Christ, but, in my opinion, improperly; for why should he have sent to them rather than to the disciples? They reply, Because John elsewhere testifies, that His Brethren did not believe in him. (John 7:5.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iii.html","locus":null,"cites":[{"at":1327,"text":"Colossians 3:1","label":"Colossians 3:1","href":"/col/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.17.3","start":17,"end":17,"heading":"","excerpt":"But I do not think it probable that Christ conferred so great an honor on those who are there mentioned. It must also be admitted, that Mary Magdalene fully obeyed the injunctions of Christ. Now, it immediately follows, that she went to the disciples; from which we conclude, that Christ had spoken of them.\n\nBesides, Christ knew that the disciples, whom those men, by their opinion, treat as separated, were assembled in one place; and it would have been exceedingly absurd that he should pay attention to I know not what sort of persons, and disregard the disciples, who, having been collected into one place, were subjected to a violent conflict between hope and fear. To this it may be added, that Christ appears to have borrowed this expression from Psalm 22:22, where we and these words: I will declare thy name to my brethren; for it is beyond all controversy, that this passage contains the fulfillment of that prediction.\n\nI conclude, therefore, that Mary was sent to the disciples in general; and I consider that this was done by way of reproach, because they had been so tardy and sluggish to believe. And, indeed, they deserve not only to have women for their teachers, but even oxen and asses; since the Son of God had been so long and laboriously employed in teaching, and yet they had made so little, or hardly any progress. Yet this is a mild and gentle chastisement, when Christ thus sends his disciples to the school of the women, that by their agency, he may bring them back to himself. Here we behold also the inconceivable kindness of Christ, in choosing and appointing women to be the witnesses of his resurrection to the Apostles; for the commission which is given to them is the only foundation of our salvation, and contains the chief point of heavenly wisdom.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iii.html","locus":null,"cites":[{"at":755,"text":"Psalm 22:22","label":"Psalms 22:22","href":"/psa/22/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.19.1","start":19,"end":19,"heading":"When, therefore, it was evening","excerpt":"19. When, therefore, it was evening. The Evangelist now relates that the resurrection of Christ was proved to the disciples by his presence. It did not happen without the providence of God, that all were assembled in one place, that the event might be more certain and more manifest. It is worthy of notice how gently Christ acted towards them, in not keeping them in suspense any longer than till the evening. Besides, he enlightened them, bringing the pledge of a new life, while darkness was overspreading the world.\n\nWhere the disciples were assembled. As to their having assembled, it was an indication of faith, or, at least, of religious feelings. As to the circumstance of their keeping themselves concealed by shut doors, we perceive in it some proof of their weakness; for, though the strongest and boldest minds are sometimes seized with fear, yet it may easily be inferred that the apostles, at that time, trembled in such a manner as to manifest the deficiency of their faith. This example is worthy of notice; for, though they are less courageous than they ought to have been, still they do not give way to their weakness. True, they seek concealment for the sake of avoiding danger, but they gather courage so far as to remain together; otherwise they would have been scattered hither and thither, and no man would have ventured to look at his neighbor. In this manner we ought to struggle against the weakness of our flesh, and not to indulge fear, which tempts us to apostacy. Christ also blesses their zeal, when he appears to them while they are assembled; and Thomas is justly deprived of the favor bestowed on all his brethren, because, like a wandering soldier, he had withdrawn from the standard of union. Here, then, is a lesson for those who are excessively timid, to sharpen and encourage themselves to correct their carnal fear; and particularly they ought to beware lest fear should cause them to scatter.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.19.2","start":19,"end":19,"heading":"And while the doors were shut","excerpt":"And while the doors were shut. This circumstance was expressly added, because it contains a manifest proof of the Divine power of Christ; but this is utterly at variance with the meaning of the Evangelist. We ought, therefore, to believe that Christ did not enter without a miracle, in order to give a demonstration of his Divinity, by which he might stimulate the attention of his disciples; and yet I am far from admitting the truth of what the Papists assert, that the body of Christ passed through the shut doors. Their reason for maintaining this is, for the purpose of proving not only that the glorious body of Christ resembled a spirit, but that it was infinite, and could not be confined to any one place. But the words convey no such meaning; for the Evangelist does not say that he entered through the shut doors, but that he suddenly stood in the midst of his disciples, though the doors had been shut, and had not been opened to him by the hand of man. We know that Peter (Acts 10:10) went out of a prison which was locked; and must we, therefore, say that he passed through the midst of the iron and of the planks? Away, then, with that childish trifling, which contains nothing solid, and brings along with it many absurdities! Let us be satisfied with knowing that Christ intended, by a remarkable miracle, to confirm his disciples in their belief of his resurrection.\n\nPeace be to you! This is the ordinary form of salutation among the Hebrews; and by the word peace they denote all that cheerfulness and prosperity which is usually desired for a happy life. The phrase, therefore, means, “May you be well and prosperous!” I mention this, because there are some who, in explaining these words, enter into unnecessary discussions about peace and harmony, though Christ intended nothing else than to desire that his disciples might be happy and prosperous.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":986,"text":"Acts 10:10","label":"Acts 10:10","href":"/act/10/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.20.1","start":20,"end":20,"heading":"He showed them his hands and his side","excerpt":"20. He showed them his hands and his side. It was necessary to add this confirmation, that by all these methods they might be fully assured that Christ was risen. If any person think it strange and inconsistent with the glory of Christ, that he should bear the marks of his wounds even after his resurrection, let him consider, first, that Christ rose not so much for himself as for us; and, secondly, that whatever contributes to our salvation is glorious to Christ; for, when he humbled himself for a time, this took nothing away from his majesty, and now, since those wounds, of which we are speaking, serve to confirm the belief of his resurrection, they do not diminish his glory. But if any person should infer from this, that Christ has still the wounded side and the pierced hands, that would be absurd; for it is certain that the use of the wounds was temporary, until the Apostles were fully convinced that he was risen from the dead.\n\nThen were the disciples glad when they saw the Lord. This means, that all the grief which had been occasional to them by the death of Christ was dispelled by his new life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.21.1","start":21,"end":21,"heading":"Jesus saith to them again, Peace be to you","excerpt":"21. Jesus saith to them again, Peace be to you. This second salutation appears to me to have no other object than that the Lord should receive such a degree of attention as was due to the greatness and importance of the subjects on which he was about to speak.\n\nAs the Father hath sent me. By these words, Christ, as it were, instals them in the office to which he had previously appointed them. True, they had been already sent throughout Judea, but only as heralds, to issue a command that the supreme Teacher should be heard, and not as Apostles, to execute a perpetual office of teaching. But now the Lord ordains them to be his ambassadors, to establish his kingdom in the world. Let it therefore be held by us as an ascertained truth, that the Apostles were now, for the first time, appointed to be ordinary ministers of the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.21.2","start":21,"end":21,"heading":"","excerpt":"His words amount to a declaration, that hitherto he has discharged the office of a Teacher, and that, having finished his course, he now confers on them the same office; for he means that the Father appointed him to be a Teacher on this condition, that he should be employed, for a time, in pointing out the way to others, and should, afterwards, put those persons in his room to supply his absence, for this reason Paul says that he gave some, apostles; some, evangelists; some, pastors, to govern the Church till the end of the world, (Ephesians 4:11.) Christ therefore testifies, first, that, though he held a temporary office of teaching, still the preaching of the Gospel is not for a short time, but will be perpetual. Again, that his doctrine may not have less authority in the mouth of the Apostles, he bids them succeed to that office which he has received from his Father, places them in his room, and bestows on them the same authority; and it was proper that their ministry should be ratified in this manner, for they were unknown persons and of mean condition. Moreover, though they had the highest splendor and dignity, yet we know that all that belongs to men does not approach to the excellence of faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":538,"text":"Ephesians 4:11","label":"Ephesians 4:11","href":"/eph/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.21.3","start":21,"end":21,"heading":"","excerpt":"It is not without reason, therefore, that Christ communicates to his Apostles the authority which he received from the Father, that thus he may declare that the preaching of the Gospel was committed to him, nut by human authority, but by the command of God. But he does not substitute them in his room, in such a manner as to resign to them the highest authority as a teacher, which the Father intended to be vested in him alone. He therefore continues, and will eternally continue to be, the only Teacher of the Church; but there is only this difference, that he spoke with his mouth so long as he dwelt on earth, but now speaks by the Apostles. The succession or substitution, therefore, is of such a nature that it takes nothing from Christ, but his authority remains full and entire, and his honor unimpaired; for that decree by which we are enjoined to hear him, and not others, cannot be set aside:\n\nThis is my beloved Son, in whom I am well pleased; hear ye him, (Matthew 17:5.)\n\nIn short, Christ intended here to adorn the doctrine of the Gospel and not men.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":971,"text":"Matthew 17:5","label":"Matthew 17:5","href":"/mat/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.22.1","start":22,"end":22,"heading":"He breathed on them","excerpt":"22. He breathed on them. Not one of the sons of men is qualified for discharging so difficult an office, and, therefore, Christ prepares the Apostles for it by the grace of his Spirit. And, indeed, to govern the Church of God, to carry the embassy of eternal salvation, to erect the kingdom of God on earth, and to raise men to heaven, is a task far beyond human capacity. We need not be astonished, therefore, that no man is found qualified unless he be inspired by the Holy Spirit; for no man can speak a word concerning Christ unless the Spirit guide his tongue, (1 Corinthians 12:3;) so far is it from being true that there is any man who is competent to discharge faithfully and honestly all the duties of so excellent an office. Again, it is the glory of Christ alone to form those whom he appoints to be teachers of his Church; for the reason why the fullness of the Spirit has been poured out upon him is, that he may bestow it upon each person according to a certain measure.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":567,"text":"1 Corinthians 12:3","label":"1 Corinthians 12:3","href":"/1co/12/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.22.2","start":22,"end":22,"heading":"Receive ye the Holy Spirit","excerpt":"Receive ye the Holy Spirit. Though he continues to be the only Shepherd of his Church, he must necessarily display the power of his Spirit in the ministers whose agency he employs; and this also he testified by the outward symbol, when he breathed on the Apostles; for this would not be applicable, if the Spirit did not proceed from him. So much the more detestable is the sacrilege of the Papists, who seize and claim for themselves the honor which belongs to the Son of God, for their mitred bishops, when they make priests, have the effrontery to boast of breathing the Holy Spirit on them. But the fact plainly shows how different their stinking breath is from the Divine breathing of Christ; for what else is it that they do than to change horses into asses? Besides, not only does Christ communicate to his disciples the Spirit which he has received, but he bestows it as his own, as the Spirit which he has in common with the Father. Consequently, all those who boast of giving the Spirit by breathing lay claim to the glory of Divinity.\n\nIt ought to be observed, that those whom Christ calls to the pastoral office he likewise adorns with the necessary gifts, that they may be qualified for discharging the office, or, at least, may not come to it empty and unprovided. And if this be true, there is no difficulty in refuting the foolish boasting of the Papists, who, while they employ lofty terms of commendation in extolling their hierarchy, cannot show a single spark of the Holy Spirit in their bishops. They wish us to believe that they are the lawful pastors of the Church, and, in like manner, that they are the apostles and vicars of Christ, while it is evident that they are utterly destitute of the grace of the Holy Spirit. A sure criterion is here laid down for judging of the calling of those who govern the Church of God; and that criterion is, if we see that they have received the Holy Spirit","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.22.3","start":22,"end":22,"heading":"","excerpt":"What Christ chiefly, however, intended by it was, to uphold the dignity of the rank of the Apostles; for it was reasonable that those, who had been chosen to be the earliest and most distinguished preachers of the Gospel, should possess uncommon authority. But if Christ, at that time, bestowed the Spirit on the Apostles by breathing, it may be thought that it was superfluous to send the Holy Spirit afterwards. I reply, the Spirit was given to the Apostles on this occasion in such a manner, that they were only sprinkled by his grace, but were not filled with full power; for, when the Spirit appeared on them in tongues of fire, (Acts 2:3,) they were entirely renewed. And, indeed, he did not appoint them to be heralds of his Gospel, so as to send them forth immediately to the work, but ordered them to take repose, as we read elsewhere,\n\nRemain ye in the city of Jerusalem till ye are endued with power from on high, (Luke 24:49.)\n\nAnd if we take all things properly into consideration, we shall conclude, not that he furnishes them with necessary gifts for present use, but that he appoints them to be the organs of his Spirit for the future; and, therefore, this breathing ought to be understood as referring chiefly to that magnificent act of sending the Spirit which he had so often promised.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":635,"text":"Acts 2:3","label":"Acts 2:3","href":"/act/2/#v3","status":"detected"},{"at":926,"text":"Luke 24:49","label":"Luke 24:49","href":"/luk/24/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.23.1","start":23,"end":23,"heading":"To all whose sins you shall remit","excerpt":"23. To all whose sins you shall remit. Here, unquestionably, our Lord has embraced, in a few words, the sum of the Gospel; for we must not separate this power of forgiving sins from the office of teaching, with which it is closely connected in this passage. Christ had said a little before, As the living Father hath sent me, so I also send you He now makes a declaration of what is intended and what is meant by this embassy, only he interwove with that declaration what was necessary, that he gave to them his Holy Spirit, in order that they might have nothing from themselves.\n\nThe principal design of preaching the Gospel is, that men may be reconciled to God, and this is accomplished by the unconditional pardon of sins; as Paul also informs us, when he calls the Gospel, on this account, the ministry of reconciliation, (2 Corinthians 5:18.) Many other things, undoubtedly, are contained in the Gospel, but the principal object which God intends to accomplish by it is, to receive men into favor by not imputing their sins. If, therefore, we wish to show that we are faithful ministers of the Gospel, we must give our most earnest attention to this subject; for the chief point of difference between the Gospel and heathen philosophy lies in this, that the Gospel makes the salvation of men to consist in the forgiveness of sins through free grace. This is the source of the other blessings which God bestows, such as, that God enlightens and regenerates us by his Spirit, that he forms us anew to his image, that he arms us with unshaken firmness against the world and Satan. Thus the whole doctrine of godliness, and the spiritual building of the Church, rests on this foundation, that God, having acquitted us from all sins, adopts us to be his children by free grace.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":828,"text":"2 Corinthians 5:18","label":"2 Corinthians 5:18","href":"/2co/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.23.2","start":23,"end":23,"heading":"","excerpt":"While Christ enjoins the Apostles to forgive sins, he does not convey to them what is peculiar to himself. It belongs to him to forgive sins. This honor, so far as it belongs peculiarly to himself, he does not surrender to the Apostles, but enjoins them, in his name, to proclaim the forgiveness of sins, that through their agency he may reconcile men to God. In short, properly speaking, it is he alone who forgives sins through his apostles and ministers.\n\nBut it may be asked, Since he appoints them to be only the witnesses or heralds of this blessing, and not the authors of it, why does he extol their power in such lofty terms? I reply, he did so in order to confirm their faith. Nothing is of more importance to us, than to be able to believe firmly, that our sins do not come into remembrance before God. Zacharias, in his song, calls it the knowledge of salvation, (Luke 1:77;) and, since God employs the testimony of men to prove it, consciences will never yield to it, unless they perceive God himself speaking in their person. Paul accordingly says,\n\nWe exhort you to be reconciled to God, as if Christ besought you by us, (2 Corinthians 5:20.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[{"at":876,"text":"Luke 1:77","label":"Luke 1:77","href":"/luk/1/#v77","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.23.3","start":23,"end":23,"heading":"","excerpt":"We now see the reason why Christ employs such magnificent terms, to commend and adorn that ministry which he bestows and enjoins on the Apostles. It is, that believers may be fully convinced, that what they hear concerning the forgiveness of sins is ratified, and may not less highly value the reconciliation which is offered by the voice of men, than if God himself stretched out his hand from heaven. And the Church daily receives the most abundant benefit from this doctrine, when it perceives that her pastors are divinely ordained to be sureties for eternal salvation, and that it must not go to a distance to seek the forgiveness of sins, which is committed to their trust.\n\nNor ought we to esteem less highly this invaluable treasure, because it is exhibited in earthen vessels; but we have ground of thanksgiving to God, who hath conferred on men so high an honor, as to make them the ambassadors and deputies of God, and of his Son, in declaring the forgiveness of sins. There are fanatics who despise this embassy; but let us know, that, by doing so, they trample under foot the blood of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.24.1","start":24,"end":24,"heading":"But Thomas, one of the twelve","excerpt":"24. But Thomas, one of the twelve. The unbelief of Thomas is here related, that by means of it the faith of the godly may be more fully confirmed. He was not only slow and reluctant to believe, but even obstinate. His dulness of apprehension was the reason why Christ again permitted them both to see and to feel him, in the same manner as before. In this manner, a new addition to the proof of Christ’s resurrection was given, not only to Thomas, but, also to us. Besides, the obstinacy of Thomas is an example to show, that this wickedness is almost natural to all men, to retard themselves of their own accord, when the entrance to faith is opened to them.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.25.1","start":25,"end":25,"heading":"Unless I see in his hands the print of the nails","excerpt":"25. Unless I see in his hands the print of the nails. This points out the source of the vice to be, that every one wishes to be wise from his own understanding, and flatters himself beyond measure. If I do not see, says he, “and if I do not touch, I will not believe.” These words have no approach to faith, but it is what may be called a sensual judgment, by which I mean, a judgment which is founded on the perception of the senses, The same thing happens to all who are so devoted to themselves that they leave no room for the word of God. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.26.1","start":26,"end":26,"heading":"Reach hither thy finger","excerpt":"26. Reach hither thy finger. We have already spoken once about Christ’s entrance, and the form of salutation which he employed. When Christ so readily yields to the improper request of Thomas, and, of his own accord, invites him to feel his hands, and touch the wound of his side, we learn from this how earnestly desirous he was to promote our faith and that of Thomas; for it was not to Thomas only, but to us also, that he looked, that nothing might be wanting which was necessary for confirming our faith.\n\nThe stupidity of Thomas was astonishing and monstrous; for he was not satisfied with merely beholding Christ but wished to have his hands also as witnesses of Christ’s resurrection. Thus he was not only obstinate, but also proud and contemptuous in his treatment of Christ. Now, at least, when he saw Christ, he ought to have been overwhelmed with shame and amazement; but, on the contrary, he boldly and fearlessly stretches forth his hand, as if he were not conscious of any guilt; for it may be readily inferred from the words of the Evangelist, that he did not repent before that he had convinced himself by touching. Thus it happens that, when we render to the word of God less honor than is due to it, there steals upon us, without our knowledge, a glowing obstinacy, which brings along with it a contempt of the word of God, and makes us lose all reverence for it. So much the more earnestly should we labor to restrain the wantonness of our mind, that none of us, by improperly indulging in contradiction, and extinguishing, as it were, the feeling of piety, may block up against ourselves the gate of faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.26.2","start":26,"end":26,"heading":"My Lord and my God!","excerpt":"My Lord and my God! Thomas awakes at length, though late, and as persons who have been mentally deranged commonly do when they come to themselves, exclaims, in astonishment, My Lord and my God! For the abruptness of the language has great vehemence; nor can it be doubted that shame compelled him to break out into this expression, in order to condemn his own stupidity. Besides, so sudden an exclamation shows that faith was not wholly extinguished in him, though it had been choked; for in the side or hands of Christ he does not handle Christ’s Divinity, but from those signs he infers much more than they exhibited. Whence comes this, but because, after forgetfulness and deep sleep, he suddenly comes to himself? This shows, therefore, the truth of what I said a little ago, that the faith which appeared to be destroyed was, as it were, concealed and buried in his heart.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.26.3","start":26,"end":26,"heading":"","excerpt":"The same thing happens sometimes with many persons; for they grow wanton for a time, as if they had cast off all fear of God, so that there appears to be no longer any faith in them; but as soon as God has chastised them with a rod, the rebellion of their flesh is subdued, and they return to their right senses. It is certain that disease would not, of itself, be sufficient to teach piety; and hence we infer, that, when the obstructions have been removed, the good seed, which had been concealed and crushed, springs up. We have a striking instance of this in David; for, so long as he is permitted to gratify his lust, we see how he indulges without restraint. Every person would have thought that, at that time, faith had been altogether banished from his mind; and yet, by a short exhortation of the Prophet, he is so suddenly recalled to life, that it may easily be inferred, that some spark, though it had been choked, still remained in his mind, and speedily burst into a flame. So far as relates to the men themselves, they are as guilty as if’ they had renounced faith and all the grace of the Holy Spirit; but the infinite goodness of God prevents the elect from falling so low as to be entirely alienated from God. We ought, therefore, to be most zealously on our guard not to fall from faith; and yet we ought to believe that God restrains his elect by secret bridle, that they may not fall to their destruction, and that He always cherishes miraculously in their hearts some sparks of faith, which he afterwards, at the proper time, kindles anew by the breath of his Spirit.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.29.1","start":29,"end":29,"heading":"Because thou hast seen me, Thomas","excerpt":"29. Because thou hast seen me, Thomas. Christ blames nothing in Thomas, but that he was so slow to believe, that he needed to be violently drawn to faith by the experience of the senses; which is altogether at variance with the nature of faith. If it be objected, that nothing is more unsuitable than to say that faith is a conviction obtained from touching and seeing, the answer may be easily obtained from what I have already said; for it was not by mere touching or seeing that Thomas was brought to believe that Christ is God, but, being awakened from sleep, he recalled to remembrance the doctrine which formerly he had almost forgotten. Faith cannot flow from a merely experimental knowledge of events, but must draw its origin from the word of God. Christ, therefore, blames Thomas for rendering less honor to the word of God than he ought to have done, and for having regarded faith — which springs from hearing, and ought to be wholly fixed on the word — as bound to the other senses.\n\nBlessed are they who have not seen, and have believed Here Christ commends faith on this ground, that it acquiesces in the bare word, and does not depend on carnal views or human reason He therefore includes, in a short definition, the power and nature of faith; namely, that it does not rest satisfied with the immediate exercise of sight, but penetrates even to heaven, so as to believe those things which are hidden from the human senses. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.29.2","start":29,"end":29,"heading":"","excerpt":"... For this reason it is called\n\na demonstration of things invisible or not seen, (Hebrews 11:1;)\n\nand Paul contrasts it with sight, (2 Corinthians 5:7,) meaning, that it does not rest satisfied with looking at the condition of present object, and does not cast its eye in all directions to those things which are visible in the world, but depends on the mouth of God, and, relying on His word, rises above the whole world, so as to fix its anchor in heaven. It amounts to this, that faith is not of a right kind, unless it be founded on the word of God, and rise to the invisible kingdom of God, so as to go beyond all human capacity.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[{"at":84,"text":"Hebrews 11:1","label":"Hebrews 11:1","href":"/heb/11/#v1","status":"detected"},{"at":135,"text":"2 Corinthians 5:7","label":"2 Corinthians 5:7","href":"/2co/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.29.3","start":29,"end":29,"heading":"","excerpt":"If it be objected, that this saying of Christ is inconsistent with another of his sayings, in which he declares that the eyes which behold him are blessed, (Matthew 13:16,) I answer, Christ does not there speak merely of bodily sight, as he does in this passage, but of revelation, which is common to all believers, since he appeared to the world as a Redeemer. He draws a comparison between the Apostles and the holy kings and prophets, (Matthew 13:17,) who had been kept under the dark shadows of the Mosaic Law. He says, that now the condition of believers is much more desirable, because a brighter light shines around them, or rather, because the substance and truth of the figures was made known to them. There were many unbelievers who, at that time, beheld Christ with the eyes of flesh, and yet were not more blessed on that account; but we, who have never beheld Christ with the eyes, enjoy that blessedness of which Christ speaks with commendation. Hence it follows, that he calls those eyes blessed which spiritually behold in him what is heavenly and divine; for we now behold Christ in the Gospel in the same manner as if he visibly stood before us. In this sense Paul says to the Galatians, (Galatians 3:1,) that Christ was crucified before their eyes; and, therefore, if we desire to see in Christ what may render us happy and blessed, let us learn to believe, when we do not see. To these words of Christ corresponds what is stated in another passage, in which the Apostle commends believers, who\n\nlove Christ whom they have not seen, and rejoice with unspeakable joy, though they do not behold him. (1 Peter 1:8.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.v.html","locus":null,"cites":[{"at":157,"text":"Matthew 13:16","label":"Matthew 13:16","href":"/mat/13/#v16","status":"detected"},{"at":439,"text":"Matthew 13:17","label":"Matthew 13:17","href":"/mat/13/#v17","status":"detected"},{"at":1207,"text":"Galatians 3:1","label":"Galatians 3:1","href":"/gal/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.30.1","start":30,"end":30,"heading":"Many other signs also Jesus did","excerpt":"30. Many other signs also Jesus did. If the Evangelist had not cautioned his readers by this observation, they might have supposed that he had left out none of the miracles which Christ had performed, and had given a full and complete account of all that happened. John, therefore, testifies, first, that he has only related some things out of a large number; not that the others were unworthy of being recorded, but because these were sufficient to edify faith. And yet it does not follow that they were performed in vain, for they profited that age. Secondly, though at the present day we have not a minute knowledge of them, still we must not suppose it to be of little importance for us to know that the Gospel was sealed by a vast number of miracles.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.31.1","start":31,"end":31,"heading":"But these are written, that you may believe","excerpt":"31. But these are written, that you may believe. By these words he means, that he committed to writing what ought to satisfy us, because it is abundantly sufficient for confirming our faith; for he intended to reply to the vain curiosity of men, which is insatiable, and allows itself excessive indulgence. Besides, John was well aware of what the other Evangelists had written; and, as nothing was farther from his intention than to set aside their writings, he unquestionably does not separate their narrative from his own.\n\nIt may be thought strange, however, that faith is founded on miracles, while it ought to rest exclusively on the promises and word of God. I reply, no other use is here assigned to miracles than to be the aids and supports of faith; for they serve to prepare the minds of men, that they may cherish greater reverence for the word of God, and we know how cold and sluggish our attention is, if we be not excited by something else. Besides, it adds no small authority to the doctrine already received, when, for the purpose of supporting it, he stretches out his mighty hand from heaven; as Mark says that the Apostles taught,\n\nthe Lord working with them, and confirming the word by accompanying signs, (Mark 16:20.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.31.2","start":31,"end":31,"heading":"","excerpt":"Although, therefore, strictly speaking, faith rests on the word of God, and looks to the word as its only end, still the addition of miracles is not superfluous, provided that they be also viewed as relating to the word, and direct faith towards it. Why miracles are called signs we have already explained. It is because, by means of them, the Lord arouses men to contemplate his power, when he exhibits any thing strange and unusual.\n\nThat Jesus is the Christ. He means the Christ, such as he had been promised in the Law and the Prophets, as the Mediator between God and men, the Father’s highest Ambassador the only Restorer of the world, and the Author of perfect happiness. For John did not seize upon an empty and unmeaning title to adorn the Son of God, but included, under the name Christ, all the offices which the Prophets ascribe to him. We ought, therefore, to contemplate him such as he is there described. This shows more fully what was said a little ago, that faith does not confine its view to miracles, but carries us direct to the word; for it is as if John had said, that what the Prophets formerly taught by the word has been proved by miracles. And, indeed, we see that the Evangelists themselves do not occupy their whole attention in relating miracles, but dwell more largely on doe-trine, because miracles by themselves would produce nothing but a confused admiration. The meaning of the words therefore is, that these things have been written, that we may believe, so far as faith can be aided by signs.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.20.31.3","start":31,"end":31,"heading":"The Son of God","excerpt":"The Son of God. The Evangelist adds this, because not one of the ordinary rank of men could have been found, who was competent to perform so great undertakings; that is, to reconcile the Father to us, to atone for the sins of the world, to abolish death, to destroy the kingdom of Satan, to bring to us true righteousness and salvation. Besides, as the name, Son of God, belongs only to Christ, it follows that he is a Son, not by adoption, but by nature; and, therefore, under this name is comprehended the eternal Divinity of Christ. And, indeed, he who, after having received those striking proofs, which are to be found in the Gospel, does not perceive Christ to be God, does not deserve to look even at the sun and the earth, for he is blind amidst the brightness of noonday.\n\nThat believing, you may have life. This effect of faith was also added, to restrain the foolish longings of men, that they may not desire to know more than what is sufficient for obtaining life. For what obstinacy was it, not to be satisfied with eternal salvation, and to wish to go beyond the limits of the heavenly kingdom? Here John repeats the most important point of his doctrine, that we obtain eternal life by faith, because, while we are out of Christ, we are dead, and we are restored to life by his grace alone. On this subject we have spoken largely enough in our exposition of the Third and Fifth Chapters of this Gospel.\n\nThrough his name. As to his saying, through the name of Christ, rather than through Christ, the reason of this form of expression has been assigned by us in our exposition of the twelfth verse of the First Chapter of this Gospel. The reader may consult that passage, if he think proper, that I may not be troubled with repeating the same things frequently.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.x.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.20.1.1","start":1,"end":1,"heading":"Mary Magdalene, coming to the sepulchre, finds the stone taken away","excerpt":"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 viii. 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 ii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":553,"text":"Luke viii. 2, 3","label":"Luke 8:2–3","href":"/luk/8/#v2","status":"detected"},{"at":853,"text":"2 Kings ii. 1-6","label":"2 Kings 2:1–6","href":"/2ki/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.1.2","start":1,"end":1,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.1.3","start":1,"end":1,"heading":"","excerpt":"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 Gen. xxix. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":359,"text":"Gen. xxix. 10","label":"Genesis 29:10","href":"/gen/29/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.2.1","start":2,"end":2,"heading":"","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.3-4.1","start":3,"end":4,"heading":"","excerpt":"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, v. 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 xxiv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":169,"text":"v. 3, 4","label":"John 20:3–4","href":"/jhn/20/#v3","status":"detected"},{"at":301,"text":"Luke xxiv. 9","label":"Luke 24:9","href":"/luk/24/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.3-4.2","start":3,"end":4,"heading":"","excerpt":"... 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 Eccl. iv. 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.\n\nIV. Peter and John, having come to the sepulchre, prosecute the enquiry, yet improve little in the discovery.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":545,"text":"Eccl. iv. 9","label":"Ecclesiastes 4:9","href":"/ecc/4/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.5.1","start":5,"end":5,"heading":"John went no further than Mary Magdalene had done","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.6-7.1","start":6,"end":7,"heading":"","excerpt":"2. Peter, though he came last, went in first, and made a more exact discovery than John had done, v. 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.\n\n(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 Sam. i. 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 xvii. 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 xix. 25, &c.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":98,"text":"v. 6, 7","label":"John 20:6–7","href":"/jhn/20/#v6","status":"detected"},{"at":622,"text":"2 Sam. i. 23","label":"2 Samuel 1:23","href":"/2sa/1/#v23","status":"detected"},{"at":1517,"text":"Job xvii. 14","label":"Job 17:14","href":"/job/17/#v14","status":"detected"},{"at":1709,"text":"Job xix. 25","label":"Job 19:25","href":"/job/19/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.6-7.2","start":6,"end":7,"heading":"Observe the posture in which he found things in the sepulchre","excerpt":"(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, Rom. vi. 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 xv. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":370,"text":"Rom. vi. 9","label":"Romans 6:9","href":"/rom/6/#v9","status":"detected"},{"at":1546,"text":"Mark xv. 46","label":"Mark 15:46","href":"/mrk/15/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.8.1","start":8,"end":8,"heading":"See how Peter's boldness encouraged John","excerpt":"(3.) See how Peter's boldness encouraged John; now he took heart and ventured in (v. 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.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":82,"text":"v. 8","label":"John 20:8","href":"/jhn/20/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.8.2","start":8,"end":8,"heading":"Yet, it should seem, John got the start of Peter in believing","excerpt":"[2.] Yet, it should seem, John got the start of Peter in believing. Peter saw and wondered (Luke xxiv. 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 (v. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":92,"text":"Luke xxiv. 12","label":"Luke 24:12","href":"/luk/24/#v12","status":"detected"},{"at":349,"text":"v. 9","label":"John 20:9","href":"/jhn/20/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.8.3","start":8,"end":8,"heading":"","excerpt":"... 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 xxiv. 44, 45), for that is the most sure word of prophecy.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":713,"text":"Luke xxiv. 44, 45","label":"Luke 24:44–45","href":"/luk/24/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.9.1","start":9,"end":9,"heading":"","excerpt":"... The evangelist tells us (v. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":29,"text":"v. 9","label":"John 20:9","href":"/jhn/20/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.10.1","start":10,"end":10,"heading":"Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief","excerpt":"3. Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief (v. 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 (v. 12), and yet Peter and John come to the sepulchre, and go into it, and see none. What shall we make of this? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":103,"text":"v. 10","label":"John 20:10","href":"/jhn/20/#v10","status":"detected"},{"at":1497,"text":"v. 12","label":"John 20:12","href":"/jhn/20/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.10.2","start":10,"end":10,"heading":"","excerpt":"... 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, Num. xxii. 23; 2 Kings vi. 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 Heb. ii. 5.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":343,"text":"Num. xxii. 23","label":"Numbers 22:23","href":"/num/22/#v23","status":"detected"},{"at":358,"text":"2 Kings vi. 17","label":"2 Kings 6:17","href":"/2ki/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.11.1","start":11,"end":11,"heading":"The constancy and fervency of Mary Magdalene's affection to the Lord Jesus","excerpt":"I. The constancy and fervency of Mary Magdalene's affection to the Lord Jesus, v. 11.\n\n1. 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 Hos. vi. 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.\n\n2. 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 ii. 48), must weep, not for him, but for themselves.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":79,"text":"v. 11","label":"John 20:11","href":"/jhn/20/#v11","status":"detected"},{"at":699,"text":"Hos. vi. 2, 3","label":"Hosea 6:2–3","href":"/hos/6/#v2","status":"detected"},{"at":1265,"text":"Luke ii. 48","label":"Luke 2:48","href":"/luk/2/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.11.2","start":11,"end":11,"heading":"As she wept, she looked into the sepulchre, that her eye might affect her heart","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.12.1","start":12,"end":12,"heading":"The vision she had of two angels in the sepulchre","excerpt":"II. The vision she had of two angels in the sepulchre, v. 12. Observe here,\n\n1. 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,\n\n(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, Heb. i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":55,"text":"v. 12","label":"John 20:12","href":"/jhn/20/#v12","status":"detected"},{"at":593,"text":"Heb. i. 6","label":"Hebrews 1:6","href":"/heb/1/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.12.2","start":12,"end":12,"heading":"Their number","excerpt":"(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.\n\n(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 (Zech. iii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":356,"text":"Zech. iii. 3","label":"Zechariah 3:3","href":"/zec/3/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.12.3","start":12,"end":12,"heading":"Their posture and place","excerpt":"(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, Matt. xxiv. 31. These angelic guards (and angels are called watchers Dan. iv. 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, Exod. xxv. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":608,"text":"Matt. xxiv. 31","label":"Matthew 24:31","href":"/mat/24/#v31","status":"detected"},{"at":677,"text":"Dan. iv. 23","label":"Daniel 4:23","href":"/dan/4/#v23","status":"detected"},{"at":1243,"text":"Exod. xxv. 18","label":"Exodus 25:18","href":"/exo/25/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.13.1","start":13,"end":13,"heading":"Their compassionate enquiry into the cause of Mary Magdalene's grief","excerpt":"2. Their compassionate enquiry into the cause of Mary Magdalene's grief (v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":73,"text":"v. 13","label":"John 20:13","href":"/jhn/20/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.13.2","start":13,"end":13,"heading":"The melancholy account she gives them of her present distress","excerpt":"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, v. 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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":199,"text":"v. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.14.1","start":14,"end":14,"heading":"Christ's appearing to her while she was talking with the angels, and telling them her case","excerpt":"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,\n\n(1.) How he did at first conceal himself from her.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.14.2","start":14,"end":14,"heading":"He stood as a common person, and she looked upon him accordingly","excerpt":"[1.] He stood as a common person, and she looked upon him accordingly, v. 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 (Ps. xxxiv. 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 xxiv. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":71,"text":"v. 14","label":"John 20:14","href":"/jhn/20/#v14","status":"detected"},{"at":453,"text":"Ps. xxxiv. 18","label":"Psalms 34:18","href":"/psa/34/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.15.1","start":15,"end":15,"heading":"He asked her a common question, and she answered him accordingly","excerpt":"[2.] He asked her a common question, and she answered him accordingly, v. 15.\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":71,"text":"v. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.15.2","start":15,"end":15,"heading":"The reply she made him is natural enough","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.15.3","start":15,"end":15,"heading":"","excerpt":"... 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.\n\n(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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.16.1","start":16,"end":16,"heading":"How Christ discovered himself to this good woman that was seeking him in tears","excerpt":"[1.] How Christ discovered himself to this good woman that was seeking him in tears (v. 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 (Exod. xxxiii. 12) are called by name in the efficacy of his grace, then he reveals his Son in them as in Paul (Gal. i. 16), when Christ called to him by name, Saul, Saul. Christ's sheep know his voice, ch. x. 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":85,"text":"v. 16","label":"John 20:16","href":"/jhn/20/#v16","status":"detected"},{"at":494,"text":"Exod. xxxiii. 12","label":"Exodus 33:12","href":"/exo/33/#v12","status":"detected"},{"at":605,"text":"Gal. i. 16","label":"Galatians 1:16","href":"/gal/1/#v16","status":"detected"},{"at":696,"text":"ch. x. 4","label":"John 10:4","href":"/jhn/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.16.2","start":16,"end":16,"heading":"How readily she received this discovery","excerpt":"[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 (Cant. ii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":182,"text":"Cant. ii. 8","label":"Song of Songs 2:8","href":"/sng/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.17.1","start":17,"end":17,"heading":"The further instructions that Christ gave her","excerpt":"[3.] The further instructions that Christ gave her (v. 17): \"Touch me not, but go and carry the news to the disciples.\"\n\nFirst, 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 (Matt. xxviii. 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 Cor. v. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":52,"text":"v. 17","label":"John 20:17","href":"/jhn/20/#v17","status":"detected"},{"at":703,"text":"Matt. xxviii. 9","label":"Matthew 28:9","href":"/mat/28/#v9","status":"detected"},{"at":1075,"text":"2 Cor. v. 16","label":"2 Corinthians 5:16","href":"/2co/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.17.2","start":17,"end":17,"heading":"","excerpt":"... \"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 vii. 9.\n\nSecondly, 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":1200,"text":"2 Kings vii. 9","label":"2 Kings 7:9","href":"/2ki/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.17.3","start":17,"end":17,"heading":"To whom this message is sent","excerpt":"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.\n\nb. 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.\n\nc. What the message itself is: I ascend to my Father. Two full breasts of consolation are here in these words:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.17.4","start":17,"end":17,"heading":"Our joint-relation to God, resulting from our union with Christ, is an unspeakable comfort","excerpt":"(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, Heb. ii. 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 (Ps. lxxxix. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":404,"text":"Heb. ii. 11","label":"Hebrews 2:11","href":"/heb/2/#v11","status":"detected"},{"at":1430,"text":"Ps. lxxxix. 26","label":"Psalms 89:26","href":"/psa/89/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.18.1","start":18,"end":18,"heading":"Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples","excerpt":"IV. Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples (v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":94,"text":"v. 18","label":"John 20:18","href":"/jhn/20/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.19.1","start":19,"end":19,"heading":"When and where this appearance was","excerpt":"I. When and where this appearance was, v. 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 xxiv. 33.\n\nThere 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 v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":39,"text":"v. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"},{"at":241,"text":"Luke xxiv. 33","label":"Luke 24:33","href":"/luk/24/#v33","status":"detected"},{"at":720,"text":"v. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.19.2","start":19,"end":19,"heading":"Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus","excerpt":"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 (v. 1) that Christ arose on the first day of the week, and it might have been sufficient to say here (v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":409,"text":"v. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"},{"at":510,"text":"v. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.19.3","start":19,"end":19,"heading":"Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus","excerpt":"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, Heb. x. 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, Rev. xii. 14; Prov. xxviii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":1083,"text":"Heb. x. 25","label":"Hebrews 10:25","href":"/heb/10/#v25","status":"detected"},{"at":1322,"text":"Rev. xii. 14","label":"Revelation 12:14","href":"/rev/12/#v14","status":"detected"},{"at":1336,"text":"Prov. xxviii. 12","label":"Proverbs 28:12","href":"/pro/28/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.19.4","start":19,"end":19,"heading":"","excerpt":"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:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.20.1","start":20,"end":20,"heading":"","excerpt":"[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, Rev. v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":935,"text":"Rev. v. 6","label":"Revelation 5:6","href":"/rev/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.20.2","start":20,"end":20,"heading":"The impression it made upon them, and the good it did them","excerpt":"[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 (ch. xvi. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":933,"text":"ch. xvi. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.21.1","start":21,"end":21,"heading":"","excerpt":"(3.) The honourable and ample commission he gave them to be his agents in the planting of his church, v. 21. Here is,\n\n[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, Judg. vi. 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 (Isa. lii. 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 x. 5, 6.\n\n[2.] The commission itself, which sounds very great: As my Father hath sent me, even so send I you.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":102,"text":"v. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"},{"at":875,"text":"Judg. vi. 22, 23","label":"Judges 6:22–23","href":"/jdg/6/#v22","status":"detected"},{"at":1016,"text":"Isa. lii. 7","label":"Isaiah 52:7","href":"/isa/52/#v7","status":"detected"},{"at":1186,"text":"Luke x. 5, 6","label":"Luke 10:5–6","href":"/luk/10/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.21.2","start":21,"end":21,"heading":"It is easy to understand how Christ sent them","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.21.3","start":21,"end":21,"heading":"But how Christ sent them as the Father sent him is not so easily understood","excerpt":"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, ch. xiii. 20.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.22.1","start":22,"end":22,"heading":"The qualifying of them for the discharge of the trust reposed in them by their commission","excerpt":"(4.) The qualifying of them for the discharge of the trust reposed in them by their commission (v. 22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,\n\n[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, Num. xi. 26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen. ii. 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 xxxiii. 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 (Ezek. xxxvii. 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 (Isa. xi. 4; xxx. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":96,"text":"v. 22","label":"John 20:22","href":"/jhn/20/#v22","status":"detected"},{"at":699,"text":"Num. xi. 26","label":"Numbers 11:26","href":"/num/11/#v26","status":"detected"},{"at":821,"text":"Gen. ii. 7","label":"Genesis 2:7","href":"/gen/2/#v7","status":"detected"},{"at":1216,"text":"Job xxxiii. 4","label":"Job 33:4","href":"/job/33/#v4","status":"detected"},{"at":1387,"text":"Ezek. xxxvii. 9","label":"Ezekiel 37:9","href":"/ezk/37/#v9","status":"detected"},{"at":1528,"text":"Isa. xi. 4","label":"Isaiah 11:4","href":"/isa/11/#v4","status":"detected"},{"at":1540,"text":"xxx. 33","label":"Isaiah 30:33","href":"/isa/30/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.22.2","start":22,"end":22,"heading":"","excerpt":"... 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 (Num. xi. 17); but Christ did it himself.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":549,"text":"Num. xi. 17","label":"Numbers 11:17","href":"/num/11/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.22.3","start":22,"end":22,"heading":"","excerpt":"[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 ch. vii. 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, Eph. i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":391,"text":"ch. vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":1458,"text":"Eph. i. 13","label":"Ephesians 1:13","href":"/eph/1/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.23.1","start":23,"end":23,"heading":"One particular branch of the power given them by their commission particularized","excerpt":"(5.) One particular branch of the power given them by their commission particularized (v. 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 ii. 38; iii. 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, ch. xii. 48; Rom. ii. 16; Jam. ii. 12. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":87,"text":"v. 23","label":"John 20:23","href":"/jhn/20/#v23","status":"detected"},{"at":1436,"text":"Acts ii. 38","label":"Acts 2:38","href":"/act/2/#v38","status":"detected"},{"at":1449,"text":"iii. 19","label":"Acts 3:19","href":"/act/3/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.23.2","start":23,"end":23,"heading":"","excerpt":"... 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.\"\n\nIII. The incredulity of Thomas, when the report of this was made to him, which introduced Christ's second appearance.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.24.1","start":24,"end":24,"heading":"Here is Thomas's absence from this meeting","excerpt":"1. Here is Thomas's absence from this meeting, v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":47,"text":"v. 24","label":"John 20:24","href":"/jhn/20/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.25.1","start":25,"end":25,"heading":"The account which the other disciples gave him of the visit their Master had made them","excerpt":"2. The account which the other disciples gave him of the visit their Master had made them, v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":91,"text":"v. 25","label":"John 20:25","href":"/jhn/20/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.25.2","start":25,"end":25,"heading":"The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it","excerpt":"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 (ch. xi. 16; xiv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":440,"text":"ch. xi. 16; xiv. 5","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.25.3","start":25,"end":25,"heading":"","excerpt":"... 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 Matt. xvi. 1; xxvii. 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, Deut. xx. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":618,"text":"Matt. xvi. 1","label":"Matthew 16:1","href":"/mat/16/#v1","status":"detected"},{"at":632,"text":"xxvii. 42","label":"Matthew 27:42","href":"/mat/27/#v42","status":"detected"},{"at":900,"text":"Deut. xx. 8","label":"Deuteronomy 20:8","href":"/deu/20/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.26.1","start":26,"end":26,"heading":"","excerpt":"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,\n\nI. 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.\n\n1. 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, Matt. iv. 1, 2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":930,"text":"Matt. iv. 1, 2","label":"Matthew 4:1–2","href":"/mat/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.26.2","start":26,"end":26,"heading":"He deferred it so long as seven days","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.26.3","start":26,"end":26,"heading":"Where, and how, Christ made them this visit","excerpt":"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 (v. 19), still the same, and no changeling. See the condescension of our Lord Jesus. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":1480,"text":"v. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.26.4","start":26,"end":26,"heading":"","excerpt":"... 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.\n\nIII. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.27.1","start":27,"end":27,"heading":"Christ's gracious condescension to Thomas","excerpt":"1. Christ's gracious condescension to Thomas, v. 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. Ps. lxxviii. 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, Ezek. xxxiv. 16. We ought thus to bear the infirmities of the weak, Rom. xv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":46,"text":"v. 27","label":"John 20:27","href":"/jhn/20/#v27","status":"detected"},{"at":765,"text":"Ps. lxxviii. 21","label":"Psalms 78:21","href":"/psa/78/#v21","status":"detected"},{"at":1255,"text":"Ezek. xxxiv. 16","label":"Ezekiel 34:16","href":"/ezk/34/#v16","status":"detected"},{"at":1323,"text":"Rom. xv. 1, 2","label":"Romans 15:1–2","href":"/rom/15/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.27.2","start":27,"end":27,"heading":"","excerpt":"... 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.\n\nIt 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.28.1","start":28,"end":28,"heading":"Thomas's believing consent to Jesus Christ","excerpt":"2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, v. 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 (v. 29), Thou hast seen, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.\n\n(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.\n\n(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, ch. i. 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 Cor. viii. 6; 1 Tim. ii. 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 ii. 36; Rom. xiv. 9.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":120,"text":"v. 28","label":"John 20:28","href":"/jhn/20/#v28","status":"detected"},{"at":247,"text":"v. 29","label":"John 20:29","href":"/jhn/20/#v29","status":"detected"},{"at":1120,"text":"ch. i. 1","label":"John 1:1","href":"/jhn/1/#v1","status":"detected"},{"at":1448,"text":"1 Cor. viii. 6","label":"1 Corinthians 8:6","href":"/1co/8/#v6","status":"detected"},{"at":1464,"text":"1 Tim. ii. 5","label":"1 Timothy 2:5","href":"/1ti/2/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.28.2","start":28,"end":28,"heading":"He consented to him as his Lord and his God","excerpt":"(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, Cant. ii. 16.\n\n(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 (Ps. xvi. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":501,"text":"Cant. ii. 16","label":"Song of Songs 2:16","href":"/sng/2/#v16","status":"detected"},{"at":865,"text":"Ps. xvi. 2","label":"Psalms 16:2","href":"/psa/16/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.29.1","start":29,"end":29,"heading":"The judgment of Christ upon the whole","excerpt":"3. The judgment of Christ upon the whole (v. 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,\n\n(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.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":42,"text":"v. 29","label":"John 20:29","href":"/jhn/20/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.29.2","start":29,"end":29,"heading":"He commends the faith of those who believe upon easier terms","excerpt":"(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, Heb. xi. 1; 2 Cor. iv. 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, Matt. xvi. 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":235,"text":"Heb. xi. 1","label":"Hebrews 11:1","href":"/heb/11/#v1","status":"detected"},{"at":247,"text":"2 Cor. iv. 18","label":"2 Corinthians 4:18","href":"/2co/4/#v18","status":"detected"},{"at":1389,"text":"Matt. xvi. 17","label":"Matthew 16:17","href":"/mat/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.30.1","start":30,"end":30,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.30-31.1","start":30,"end":31,"heading":"The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion","excerpt":"IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, v. 30, 31. And here,\n\n1. 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 x. 41. Divers of his appearances are not recorded, as appears, 1 Cor. xv. 5-7. See Acts i. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":110,"text":"v. 30, 31","label":"John 20:30–31","href":"/jhn/20/#v30","status":"detected"},{"at":561,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"},{"at":629,"text":"1 Cor. xv. 5-7","label":"1 Corinthians 15:5–7","href":"/1co/15/#v5","status":"detected"},{"at":649,"text":"Acts i. 3","label":"Acts 1:3","href":"/act/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.31.1","start":31,"end":31,"heading":"He instructs us in the design of recording what we do find here","excerpt":"2. He instructs us in the design of recording what we do find here (v. 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.\"\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":68,"text":"v. 31","label":"John 20:31","href":"/jhn/20/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.20.31.2","start":31,"end":31,"heading":"The duty of those that read and hear the gospel","excerpt":"(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 v. 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 v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xxi.html","locus":null,"cites":[{"at":157,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"},{"at":1652,"text":"Acts v. 20","label":"Acts 5:20","href":"/act/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.20.1-2.1","start":1,"end":2,"heading":"","excerpt":"the stone) which had been rolled to the mouth of it, according to custom: ch. xi. 38 [ Lazarus’ tomb, which was “a cave” ... and to) From the preposition being repeated before both, it may be inferred that both disciples were not together. Yet they went forth together, after that one had sought out the other. It is not said that Mary Magdalene brought the tidings also to the mother of Jesus. The latter confined herself to the house. ... In other passages the word used is ... Comp. note on ch. xxi. 15. ... the Lord) She retains her exalted estimation of Jesus: ver. 15, “ My Lord.” ... we know not) She speaks in the name of the other women also, or in that of the disciples, whom she knew to be distressed on the same account. [She perhaps was conjecturing that Joseph had laid the body of Jesus only for a time in his own sepulchre, until he should find another place for it.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":78,"text":"xi. 38","label":"John 11:38","href":"/jhn/11/#v38","status":"detected"},{"at":498,"text":"xxi. 15","label":"John 21:15","href":"/jhn/21/#v15","status":"detected"},{"at":566,"text":"ver. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.3-4.1","start":3,"end":4,"heading":"","excerpt":"went forth) from the city. ... did run before) Here there may be sweetly observed the distinguishing characteristics of the two disciples: faith in Peter, and love in John. ... more quickly) Greater speed was appropriate in John, the younger of the two; greater gravity (sedateness) was appropriate in Peter, the elder. Neither, in his movements, has ... But Trench reverses the words, making ... The Vulgate mostly supports Trench’s view, giving also at times ‘osculari’ for ... Here, however, some MSS. of Vulg. have ... as Bengel gives it.—E. and T. regard to the other; the regard of both is directed to the thing itself.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.5-6.1","start":5,"end":6,"heading":"","excerpt":"he did not however go in) and on this account did not see the napkin (sudarium), etc. He seems to have been kept back through fear. ... the linen clothes lying) lying, is put before ra ... the linen clothes, is put first in this passage, in antithesis to the napkin. The same participle, employed thrice, signifies, that these were not in a confused and hasty manner cast away. The angels without doubt ministered to Him at His resurrection; and one of them laid in order the linen clothes, the other the napkin. Comp. ver. 12, “One angel at the head (where the sudarium had been), the other at the feet.” For it is probable that the angels had already been there, although Peter and John had not seen them. Comp. Matt. xxviii. 2, “The angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it” [which must have been before any disciple came to the tomb].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":519,"text":"ver. 12","label":"John 20:12","href":"/jhn/20/#v12","status":"detected"},{"at":714,"text":"Matt. xxviii. 2","label":"Matthew 28:2","href":"/mat/28/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.8-10.1","start":8,"end":10,"heading":"","excerpt":"and believed) He saw that the body of Jesus was not there, and he believed that it had been removed elsewhere, as Mary Magdalene had said, ver. 2, [not, he believed in the resurrection of ... comp. the following verse, “ For as yet they knew not the Scripture, that He must rise again.” ... went away ; as if nothing more remained now to be done in this business. ... again) as before. Comp. ch. xvi. 32, “Ye shall be scattered every man to his own;” Matt. xxvi. 56. ... to their own homes) ver. 2, “She cometh to Simon Peter,” de. to his house. Comp. ... the disciples) viz. Peter ‘and John, being about to bring the tidings to the rest.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":139,"text":"ver. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"},{"at":396,"text":"xvi. 32","label":"John 16:32","href":"/jhn/16/#v32","status":"detected"},{"at":451,"text":"Matt. xxvi. 56","label":"Matthew 26:56","href":"/mat/26/#v56","status":"detected"},{"at":491,"text":"ver. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.11-13.1","start":11,"end":13,"heading":"","excerpt":"had stood) with greater perseverance. ... The Dative : ver. 12, “ At the (apis +7) head ... without) This denotes her deep feeling of affectionate piety ; for usually persons weeping avail themselves of solitude, when they can. ... sitting) as if after having performed some service, and waiting for some one whom they might instruct. ... woman) They address her respectfully, as if she were unknown to them. ... woman; a title of respect, answering to the ... Sir or Lord, in her reply. Comp. with this ver. 16, Mapia, Mary ! ... She ought rather to have wept, if she had found His dead body. [Her not finding it was really cause for joy, as implying that He had risen again.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":55,"text":"ver. 12","label":"John 20:12","href":"/jhn/20/#v12","status":"detected"},{"at":504,"text":"ver. 16","label":"John 20:16","href":"/jhn/20/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.14-15.1","start":14,"end":15,"heading":"","excerpt":"she turned) She does not attend to what one might speak, or who might speak it, in the sepulchre. It is Jesus that she is seeking. ... The article indicates that the garden was a large one, such a one as could not be kept without a gardener. ... Lord) Since she addresses with this title a gardener) dresser of herbs), she herself seems to have been in an humble position of life. ... Him) She supposes that it must be evident at once to the gardener, who it is that she wants. ... I will take Him away) out of the garden. She was ready to seek for a new sepulchre.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.16.1","start":16,"end":16,"heading":"","excerpt":"saith) with His wonted expression of countenance and accent. [A voice which, as we may suppose, poured such a flood of sweetness on her pious soul!—V. ... she) believing at once. ... touch Me not) She was wishing to do so in the way of adoration; but Jesus forbids it: For, 1) there was no need to touch Him, since she already believed: 2) there was close at hand, simultaneously with His ascension, the approaching state of a more elevated kind of faith, which required no touching to assure it: 3) the tidings were to be given without delay to the disciples ; comp. Luke x. 4, “Salute no man by the way” [the charge to the Seventy to avoid delay, as their business was urgent and Oriental salutations tedious ... not yet) By this particle the Lord indicates, that the Ascension was immediately at hand, and that the disciples ought to make haste ; for that it is for their sake that He delays, when He might immediately ascend. ... for) The Ætiology [Assigning of a reason.—See Append.]: do not touch Me: for thou oughtest to go away quickly to announce the tidings : afterwards thou, and those to whom thou shalt have announced them, shall be able both to see and to touch Me. ... but) The antithesis is between, I have not yet ascended, and, I ascend.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":568,"text":"Luke x. 4","label":"Luke 10:4","href":"/luk/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.17.1","start":17,"end":17,"heading":"","excerpt":"[The words in Matt. xii. 50 rest on another and different principle, “ Whosoever shall do the will of My Father in heaven, the same is My brother.”—V. g.] He calls them brethren: for His Father is also at the same time their Father; and by the appellation of Brethren, He intimates His favourable (propitious) feeling towards them, though by their flight and denial of Him they had become unworthy of all their former position and grade, and He offers to them all the fruit of His resurrection : being presently after about also to renew their commission (the sending of them forth), nay, more, about to enlarge it: ver. 21.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":14,"text":"Matt. xii. 50","label":"Matthew 12:50","href":"/mat/12/#v50","status":"detected"},{"at":616,"text":"ver. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.17.2","start":17,"end":17,"heading":"","excerpt":"to My Father and your Father, and My God and your God) Christ called God His God thrice; on the cross, Matt. xxvii. 46, “My God, My God,” etc.; after His resurrection, in this passage, and in the Apocalypse, ch. ii. 7, note.’ Ordinarily and elsewhere, He is wont to call God by the title of His Father. He joins together both appellations, for the first time; in this place: He calls Him Father, since He derives His Origination from Him; He calls Him God (never, His Lord), since He has Him for His End; and thus shows that He has every kind of tie binding Him to the God. Moreover, He freely bestows on His brethren a similar tie of relationship with the Father and God. He does not, however, say Our, but “ My Father and your Father,” etc. We have our relationship to God through Him: He has His in a manner altogether peculiar to Himself and primarily. Here, too, the saying holds good: God is the God (and Father), not of the dead, but of the living; comp. ch. xiv. -19, “ Because I live, ye shall live also.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":103,"text":"Matt. xxvii. 46","label":"Matthew 27:46","href":"/mat/27/#v46","status":"detected"},{"at":212,"text":"ii. 7","label":"John 2:7","href":"/jhn/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.19.1","start":19,"end":19,"heading":"","excerpt":"on the first day of the week) It was not the Sabbath, but the day of the Resurrection, Sunday.—V. ... on account of) This assigns the reason why the disciples were met together, and why the doors were shut. ... came) when the disciples were not thinking of Him, much less opening the doors. ... peace be unto you) A most appropriate and seasonable salutation, whereby their fear of the guilt which they had incurred by their flight, was removed ; and the offence [their stumbling at Him because of the cross] was healed. A usual formula, of extraordinary power. ['Thrice the same formula is repeated, ver. 19, 21, 26. The choice and peculiar gifts of the true Passover were, Peace, the mission, the Holy Spirit, remission of sins.—When about to go away, He had left and had given peace to them, ch. xiv. 27, “ Peace I leave unto you; My peace I give unto you;” ch. xvi. 33, “That in Me ye might have peace.” He now imparts peace to them.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":601,"text":"ver. 19, 21, 26","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"},{"at":601,"text":"ver. 19, 21, 26","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"},{"at":601,"text":"ver. 19, 21, 26","label":"John 20:26","href":"/jhn/20/#v26","status":"detected"},{"at":799,"text":"xiv. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"},{"at":865,"text":"xvi. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.20-21.1","start":20,"end":21,"heading":"","excerpt":"He showed) forthwith. ... they were glad) The style of John has a delicate refinement in it. For their joy was great. ... at having seen) ver. 18. ... the Lord) and that too, restored to life. ... again) They had not yet altogether comprehended the force of His former salutation : therefore it is repeated, and so is enlarged by additional words. ... peace) This constitutes the foundation of the mission of the ministers of the Gospel: 2 Cor. iv. 1, “ Seeing we have this ministry, as we have received mercy, we faint not.” ... even as) Christ is “the Apostle” of the Father, Heb. iii. 1: Peter and the others were apostles of Christ. He does not discuss at large the subject of His resurrection, but takes for granted the evidence for it, and gives further instructions. ... the will of the Sender, and of Him who is sent, is had respect to; in ... the will of the Sender, as distinguished from the will of the person sent.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":138,"text":"ver. 18","label":"John 20:18","href":"/jhn/20/#v18","status":"detected"},{"at":438,"text":"2 Cor. iv. 1","label":"2 Corinthians 4:1","href":"/2co/4/#v1","status":"detected"},{"at":578,"text":"Heb. iii. 1","label":"Hebrews 3:1","href":"/heb/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.22.1","start":22,"end":22,"heading":"","excerpt":"Kai) and forthwith. ... He breathed upon them) infusing into them a new vigour of life. This was more removed from them, than had he kissed them, and yet it was altogether efficacious. After His resurrection He did not touch mortals, although He allowed His disciples to handle His person. So Ezek. xxxvii. 9, sO: ... “Come thou breath, and breathe upon these dead, and let them live. ... and He saith) Even as ye receive the breath (afflatus) from My mouth, saith He, so from My fulness, receive ye the Holy Spirit. [Which no doubt they had had previously : but which they received afterwards in larger measure. The breathing upon them in this place stands midway ... both bestowals of the Spirit.— V. g.] ... the Holy Spirit) under Whose guidance ye may ... the duties of your mission : Acts xiii. 9, “Saul (who also is Paul) filled with the Holy Ghost.” This was an earnest of Pentecost.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":293,"text":"Ezek. xxxvii. 9","label":"Ezekiel 37:9","href":"/ezk/37/#v9","status":"detected"},{"at":789,"text":"Acts xiii. 9","label":"Acts 13:9","href":"/act/13/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.23.1","start":23,"end":23,"heading":"","excerpt":"See note on Matt. xvi. 19, “ The binding and loosing,” and “the keys,” are given to Peter alone. [Comp. Matt. xviii. 18, ‘ Loose,’ and ‘bind,’ where subsequently, after the transfiguration, (1) the binding and (2) loosing are given also to the disciples in common ; the loosing to be exercised chiefly by prayer in the name of Christ (John xx). Now, after the resurrection, the order is reversed since the gate of salvation is opened, and the power is given (1) to remit, (2) to retain. ... have been retained) The former is present : the latter, preterite [a distinction lost in the Engl. Vers.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":12,"text":"Matt. xvi. 19","label":"Matthew 16:19","href":"/mat/16/#v19","status":"detected"},{"at":104,"text":"Matt. xviii. 18","label":"Matthew 18:18","href":"/mat/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.23-24.1","start":23,"end":24,"heading":"","excerpt":"who is called) A formula of explaining or translating, similar to that in ver. 16, which is to say. Among the Greeks Thomas was better known by his Greek name ... a twin, answering to the Heb. ... had not been with them) because perhaps he had his dwelling at a greater distance, and had been late in hearing of the resurrection. Afterwards however he became partaker of the gift which is mentioned, ver. 21-23. For neither time, nor place, excludes the Spirit’s operation. ... and Medad in the camp, “ the Spirit rested upon them, but they went not out unto the tabernacle,” where the rest of the seventy elders received the Spirit.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":74,"text":"ver. 16","label":"John 20:16","href":"/jhn/20/#v16","status":"detected"},{"at":400,"text":"ver. 21-23","label":"John 20:21–23","href":"/jhn/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.25.1","start":25,"end":25,"heading":"","excerpt":"the other disciples said) He seems to have come a little while after. ... we have seen) Without doubt they spake to him also concerning the marks in the Lord’s hands and side. ... unless) Professed and avowed unbelief. He demands that he should both see and touch; that he must have the evidence of the two distinct senses; [He refuses to be inferior at least to the other disciples (i.e he requires to have at least as much evidence given him as was given to them) ver. 20, “ He showed unto them His hands and His side.” —V. ... and he does not say, If I shall see, I will believe, but only, “ Unless I shall see, I will not believe.” Nor does he think that he shall see, even though the others say that they have seen. Without doubt he seemed to himself to be entertaining and. expressing sentiments altogether judicious: but unbelief, whilst it attributes defect in judgment to others, often itself cherishes and betrays hardness of heart, and in that hardness slowness of belief. Mark xvi. 14, “ He upbraided them with their unbelief and hardness of heart, because they believed not them that had seen Him after He was risen ;” Luke xxiv. 25, “O fools and slow of heart to believe all that the prophets have spoken.” ... in His hands) He uses the words of the disciples. Comp. ver. 20.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":466,"text":"ver. 20","label":"John 20:20","href":"/jhn/20/#v20","status":"detected"},{"at":984,"text":"Mark xvi. 14","label":"Mark 16:14","href":"/mrk/16/#v14","status":"detected"},{"at":1132,"text":"Luke xxiv. 25","label":"Luke 24:25","href":"/luk/24/#v25","status":"detected"},{"at":1281,"text":"ver. 20","label":"John 20:20","href":"/jhn/20/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.26-27.1","start":26,"end":27,"heading":"","excerpt":"after eight days) the first day of the week again (Sunday). There had been therefore no appearance vouchsafed during the intervening days. [But for how many periods of eight days, not to say periods of eight years, hast thou cherished unbelief ?—V. g.] ... the doors having been shut) Not yet had they altogether ceased to fear. ... peace) a third time: ver. 19, 21. ... to Thomas) He had previously believed: on this account he is not even now cast away. ... reach) apply to. ... thy finger) Thomas’ own words are retorted upon him : how must he have been astonished, we may suppose, at the omniscience and goodness of the Sean If a Pharisee had spoken thus, unless I shall see, etc., he would have obtained nothing ; ee as to a disciple that has been eenae approved of, there is nothing that is not given. ... hither) unless I shall see. ... believing) He had said, I will not believe.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":354,"text":"ver. 19, 21","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"},{"at":354,"text":"ver. 19, 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.28.1","start":28,"end":28,"heading":"","excerpt":"unto Him) Therefore it was Jesus whom he called Lord and God, and that too, his Lord and his God: which is in consonance with the language which is recorded in ver. 17: nor do these words form a mere exclamation. ... the Lord, ver. 25: now Thomas, being recalled to faith, not merely acknowledges Jesus to be Lord, as previously he had himself acknowledged, and that He was risen again, as his fellow-disciples were affirming ; but even confesses His Godhead in a higher sense than any one had yet confessed. Moreover, the language is abrupt through the suddenness of the feeling excited in him, in this sense, “ My Lord and my God,” I believe and acknowledge that Thou art my Lord and my God: and the absolute appellation has the force of an enunciation. A similar Vocative occurs twice in ver. 16, also in Hosea ii. 23, “I will say, thou, my people, and they shall say, Thou, my God.” Artemonius in Part i. ch. 24, with which comp. the pref. p. 20 and p. d. 2; brings forward a new explanation, whereby Thomas is made to call Jesus Lord, and the Father who exists in Him inseparably, God: but in that case Thomas would not have addressed both titles unto Him (airs); but would have been addressing the one to Jesus, the other to the Father, by a sudden apostrophe, [ When the language is suddenly turned to another person present or absent, ... from what was the intention of the speaker at the beginning! ... which by no means accords with the admiring astonishment of Thomas. If this had been the intention of Thomas, John would not have added, ... Thomas had not before expressly rejected faith in God the Father, but he had, in the case of Christ : therefore now it is not in the Father that he declares expressly his believing again, but in Christ. [This confession moreover is approved of in the following verse.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":160,"text":"ver. 17","label":"John 20:17","href":"/jhn/20/#v17","status":"detected"},{"at":227,"text":"ver. 25","label":"John 20:25","href":"/jhn/20/#v25","status":"detected"},{"at":791,"text":"ver. 16","label":"John 20:16","href":"/jhn/20/#v16","status":"detected"},{"at":808,"text":"Hosea ii. 23","label":"Hosea 2:23","href":"/hos/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.29.1","start":29,"end":29,"heading":"","excerpt":"thou hast believed) Thou dost exercise faith. ... blessed) The blessedness of Thomas is not denied, but the rare and richly-favoured lot of those is specially declared, who believe without seeing. For even in the case of the rest of the apostles, it was when they had seen, and not until then that they believed. [There is hardly a doubt but that the apostles accounted the general multitude of believers who had not seen Jesus, as standing higher in that respect than themselves.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.20.30.1","start":30,"end":30,"heading":"","excerpt":"many things) Ch. ii. 23, iii. 2, vi. 2, vii. 31, “ When Christ cometh, will He do more miracles than these, which this man doeth?” ... did) before His passion, and after His resurrection : for there is added, in the presence of His disciples. The disciples saw His signs (miracles) more than others did, before His passion ; [in such a way, however, as that (though not seeing all) any one of the disciples was spectator of almost all the signs, and therefore a legitimate witness.—V. g.]: they alone saw them after the resurrection: Both are treated of in this Gospel; but those last mentioned are especially referred to in this summary ... See Append.] which appropriately, immediately after the mention of Thomas’ faith, recommends faith to all, as the scope of the book. ... this) book of John. Add, in the books also of the other Evangelists.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":17,"text":"ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.20.1.1","start":1,"end":1,"heading":"The first day of the week","excerpt":"This, I need hardly say, means our Sunday, the Lord's day, the first day following the Jewish sabbath. Between the end of the nineteenth chapter and these words, we must suppose an interval of thirty-six hours to have passed away. During these hours our blessed Lord's body lay still in the tomb, and His soul was in paradise, while the disciples were quiet in their respective abodes, and honored the fourth commandment. The chief and principal breakers of this Sabbath were the priests and Pharisees, who came to Pilate and obtained leave to set a watch around the tomb, and put a seal on the stone which lay at its mouth. The very men who made a boast of the law, through breaking of the law dishonored God, and disgraced themselves. The very followers of Him whom they had slain, kept the law more strictly than they did.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.1.2","start":1,"end":1,"heading":"cometh Mary Magdalene...early...dark...sepulchre","excerpt":"St. John names none bat Mary. Yet it is clear, by examining the account of the other three Gospel writers, that she did not come alone. She was only one among several women from Galilee, — including Mary the wife of Cleophas, or Alpheus, Salome the mother of John and James, and Joanna the wife of Chuza, Herod's steward. These all appear to have been near our Lord when He was crucified, and to have looked on, if they did not actively help, when He was buried. They then probably agreed to come to the tomb early on the morning after the sabbath in order to do more for our Lord's body than there was time to do on Friday afternoon. On the sabbath they rested according to the commandment. They now came as early as they could, even before the sun was up, in order to begin their pious work as soon as they had light to do it. Foremost among the whole party was Mary Magdalene.\n\nRupertus and Ferus maintain that Mary Magdalene lived at Bethany, and therefore came alone to the sepulchre, from a different road to that by which the other women came. But this seems pure conjecture, and probably arises from confounding Mary Magdalene with Mary the sister of Lazarus.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.1.3","start":1,"end":1,"heading":"and seeth...stone...sepulchre","excerpt":"It seems to me, from these words, that Mary Magdalene was the first who detected in the dim twilight that the stone was rolled away from the mouth of the tomb. It may be that she was in advance of the other women, and thus saw it first. It may be that strong feeling and anxiety made her more quick-sighted and keen of observation than her companions. Indeed we do not know for a certainty that all the women came together in a body. For anything I can see they may have come separately, or by twos and threes, and Mary may have been the first of the party. It is quite consistent with her character to suppose this. In any case her conduct this memorable morning was so remarkable and prominent, that St. John speaks of her alone. All the women showed faith and courage and love, he seems to intimate ; but none so pre-eminently as Mary Magdalene. She was first to come near the tomb, first to discover that the stone was rolled away, first to conjecture that something remarkable had happened, and first to act at once on what she saw.\n\nLet us note Mary's courage, and zeal to honor her buried Lord. Not every woman would have dared to go outside the city while it was yet dark, to a grave, and specially during the passover feast, when thousands of strangers were probably sleeping under any slight shelter near the walls of Jerusalem.\n\nLet us note how St. John takes it for granted that his readers were acquainted with the other three Gospels, and knew that \" a stone \" had been rolled to the door of the sepulchre. He here speaks of \" the stone.\" Yet he has said nothing about it before.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.1-10.1","start":1,"end":10,"heading":"JOHN XX. 1—10.","excerpt":"The chapter we have now begun takes us from Christ's death to Christ's resurrection. Like Matthew, Mark, and Luke, John dwells on these two great events with peculiar fulness and particularity. And we need not wonder. The whole of saving Christianity hinges on the two facts, that Christ died for our sins, and rose again for our justification. The chapter before our eyes deserves special attention. Of all the four evangelists, none supplies such deeply interesting evidence of the resurrection, as the disciple whom Jesus loved.\n\nWe are taught in the passage before us, that those who love Christ most are those who have received most benefit from Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.2.1","start":2,"end":2,"heading":"","excerpt":"2.— [Then she runneth.] I believe this expression means that Mary Magdalene, the moment she saw the stone rolled away from its place, ran off alone to tell the news to Peter and John. She did not go a step nearer the tomb, but left the other women to go up to the grave and look in, and thus missed seeing the angel whom they saw. She waited for nothing. The stone was moved. The body, she at once concluded, had been taken away. She turned on her heel at once and ran off to tell the two chief Apostles. The rest of the party probably drew near to the grave slowly and hesitatingly, not knowing what to think or expect ; and Mary was probably a long way on the road to the dwelling of Peter and John, before they finally turned away from the tomb. This should be carefully noticed, if we would reconcile the narratives of Matthew and John. It is clear to my own mind that there was something peculiar and striking in the conduct of Mary Magdalene this wonderful morning, and St. John desires on that account to direct our special attention to it. \" Mary,\" he seems to say, \" was the first to come to the tomb, the first to see that the stone was removed, and the one that ran off alone to tell me and Peter. Many of the Galilean women showed faith, and love, and zeal that morning, but none more than Mary.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.2.2","start":2,"end":2,"heading":"and cometh...Peter...other disciple","excerpt":"The other disciple here mentioned was unquestionably John. Mary's reasons for running to tell these two first were probably these, (a) They were chief men among the Apostles, (b) They had been the two who had stuck most closely to Jesus up to the last, and shown most faith and love, and were naturally most anxious to know about His body, (c) Wherever John was, Mary the mother of our Lord was. Can we doubt that Mary Magdalene would think of her as one among the first to be told about the stone being rolled away ? It is moreover highly probable, though a matter of conjecture only, that Peter and John were staying at some house very near the sepulchre. It is most likely that the other Apostles were \" scattered,\" according to our Lord's prophecy, in different parts of Jerusalem, and none were so near the tomb as Peter and John.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.2.3","start":2,"end":2,"heading":"","excerpt":"It is interesting to notice how, all through the Gospels and Acts, Peter and John seem to have been peculiarly drawn together, and to have been close friends and companions. As fishermen, we are told that James and John were partners with Simon. (Luke v. 10.) Three times the name of James is joined with theirs, — on the Mount of Transfiguration, at the house of Jairus, and in the garden of Gethsemane, But the special intimacy between Peter and John comes out at the last supper, in the high priest's house, on the occasion now before us, at the Sea of Tiberias, at the end of this Gospel, and in the third of Acts, where the lame man was healed. All point to that mysterious drawing together between two men of widely different temperaments, which every observing eye must occasionally see in the world. John alone, of all the Apostles, had witnessed Peter's sad fall in the high priest's house, and observed his bitter weeping afterwards. Can we not understand that from Friday night to Sunday morning John would be lovingly employed in binding up the broken heart of his brother, and telling him of our Lord's last words ? Can we doubt that they were absorbed and occupied in converse about their Master on this very morning, when Mary Magdalene suddenly ran in with her wonderful news?\n\nThe love and tender charity of John's character come out beautifully in his affection for Peter, even after his denial of Christ. How many modern Churches would have excommunicated Peter, and put him in a low place for months. John clings to him, and has him under his own roof, wherever that was. When Judas fell, he had no friend to raise and cheer him. When Peter fell, there was a \" brother born for adversity,\" who did not despise him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":247,"text":"Luke v. 10","label":"Luke 5:10","href":"/luk/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.3.1","start":3,"end":3,"heading":"Peter therefore went forth, and that other disciple, &c.","excerpt":"The announcement of Mary Magdalene was so startling, that the two disciples arose at once, and went to the sepulchre, in order to find out what this rolling away of the stone meant, and to make sure that the Lord's body was gone. We need not doubt that they would at once ask Mary, \" How do you know the body is gone ? \" and would receive the answer, \" Because the stone is rolled away.\" But finding then, that Mary had not actually been inside the sepulchre, and seen it empty, they judged it best to go and see for themselves. When we remember that Mary the mother of our Lord was, in all human probability, in the house where Peter and John were, we may well imagine that she would be deeply anxious to have the whole matter cleared up at once.\n\nSt. Luke, we may recollect, only mentions Peter going to the sepulchre. The verse before us fills up the narrative, and tells us that John went with him. Two witnesses would be better than one.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.4.1","start":4,"end":4,"heading":"So they ran both together, &c.","excerpt":"The simple fact here mentioned shows the anxiety and excitement of the two loving Apostles. We can well suppose that Mary Magdalene's sudden announcement completely overwhelmed them, so that they knew not what to think. Who can tell that thoughts did not come into their mind, as they ran, about our Lord's oft-repeated prediction of His resurrection ? Could it really be true ? Could it possibly prove that all their deep sorrow was going to turn to joy ? These are all conjectures, no doubt. Yet a vast quantity of thoughts may run through a mind, at a great crisis, in a very few minutes. Those who have had a narrow escape from drowning know that very well.\n\nWhy John outran Peter we know not. The common opinion is that John was the younger man of the two, and so he has been always represented by painters in every age of the Church. The only evidence, however, we have of this difference of age, is the fact that John's father is mentioned as being alive, following his calling as a fisherman with his sons, while Peter's father, Jonas, is not mentioned in the same way. Moreover, John outlived all the rest of the Apostles by many years. So he may have been a comparatively young man, when our Lord called him to be an Apostle.\n\nAfter all, the matter is of little importance. Bodily strength and agility are no evidence that a man possesses superior grace. The holiest saints have often had very weak and infirm bodies. Holy and zealous as John was, we have no right to contend that he felt more zeal than penitent, broken hearted Peter, when he outran him on this eventful morning.\n\nLampe thinks it just possible that Peter was troubled in conscience by reason of his recent fall, and therefore went to the grave with a slow and hesitating step. But I doubt this.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.5.1","start":5,"end":5,"heading":"And he stooping down, &c.","excerpt":"The opinion of well-informed persons who have seen the tombs near Jerusalem, is, that our Lord's sepulchre was a kind of cave hewn out of the side of a rocky hill, and that there was either a hollow place, hewn out at a little distance within the entrance of the cave, to receive the body, or that the grave sloped gradually backwards, and the body was laid at the back part of the cave. In either case we may understand that a person coming to the door of the cave (which must have been small, if a single stone could close it), could only see what was inside, by \" stooping down,\" as we are here told John did.\n\nWhen John looked in, he saw nothing whatever but the empty grave, and the linen clothes in which our Lord's body had been wrapped lying together. Not going in, it is evident that he could not see very clearly the precise state of a dark cave, with only one small entrance. He only saw enough to satisfy him at a glance that the body of Christ was not there, and that the linen clothes were there.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.5.2","start":5,"end":5,"heading":"","excerpt":"Why the beloved apostle \" went not in,\" we do not know, and are left to conjecture. It may be that he was at once satisfied that the body of his Master was gone, and that was all he cared to know. It may be that he felt a holy reverence for the place where our Lord had lain, and shrunk from going in. It may possibly be that he felt some fear, and hardly knew what to expect next, remembering the earthquake and the rending of graves on the previous Friday. It may be that, being the younger man of the two, he waited for his elder brother to take the lead, and would touch nothing, do nothing, and take no step, without another witness besides himself. We cannot tell. The incident is precisely one of those little circumstantial details which bring out men's natural temperament.\n\nIt is noteworthy that John himself is the writer who records that he \" went not in.\" Be the motive what it may, he generously gives his brother Peter the whole honor and credit of being the first of the two to go inside the grave, and thoroughly investigate the condition of it in every particular.\n\nWe should not forget that the simple fact of the \" linen clothes lying,\" was enough to satisfy any thinking mind, that something extraordinary must have occurred. No enemy or thief, in removing our Lord's body, would have taken the trouble to remove the linen clothes in which he was wrapped. Reason points out that it would save time and trouble to take the body as it was, with the linen wrapped around it.\n\nLampe thinks it possible that John did not go in from fear of being made unclean by a dead body. But I can hardly think this.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.6.1","start":6,"end":6,"heading":"Then cometh Simon Peter, &c.","excerpt":"In this verse we see how differently different men act under the same circumstances. Grace does not alter natural temperaments, when it changes hearts. What John for some reason would not do, Peter did. On arriving, he went down at once through the mouth of the cave into the inside of the sepulchre. Then he saw, as John had seen, that the body of our Lord was not there, and that the linen clothes in which the body had been wrapped were lying there, and had been removed in some way from the body. How much linen was used by Joseph and Nicodemus we cannot tell. But when we consider that one hundred pounds of aromatic powder had been used in wrapping up the body, it is not unreasonable to suppose that many yards of linen had been employed. The quantity of linen wrapped round the corpse of an Egyptian, we know from the mummies, was prodigious. It is probable that the linen wrapped round our Lord's body, which Peter saw \" lying,\" was no small heap.\n\nIt is noteworthy that two different Greek words are used, in this and the preceding verse, to express seeing. St. John \" saw\" at a glance. St. Peter saw as a spectator, looking round and examining. The Greek word rendered \"lying\" in one verse and \" lie \" in the other, is precisely the same, and without reason our translation varies. In both it should be \" lying.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.7.1","start":7,"end":7,"heading":"And the napkin, &c.","excerpt":"The object of this verse seems to be to show that Peter found in the empty tomb the clearest evidence of a deliberate, orderly, and calmly-done transaction. The linen clothes, in which our Lord's body had been wrapped, were lying by themselves. The napkin which had been tied round his head was rolled up by itself in another place, separate from the linen clothes. There were no symptoms of hurry, haste, or fear. All had been done decently and in order. Everything that Peter saw contradicted the idea that the body had been stolen. No thief would have taken so much trouble about the clothes and napkin. In fact the person who had removed the body, whoever it was, must have entailed on himself needless labor, if he removed it as a dead corpse, by unwrapping the linen clothes in which the corpse was buried. The easiest plan would have been to carry away the body just as he found it, wrapped up in linen. Why were the linen clothes taken off and left behind ? Why were the removers of the body so careful to take away nothing but the body ? Questions like these must have sorely perplexed Peter's mind. The body, he saw plainly, was gone. But there was something in the whole appearance of things which he could not understand.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.7.2","start":7,"end":7,"heading":"","excerpt":"Chrysostom observes, \" The linen cloths lying was a sign of the resurrection. For neither if any person had removed the body, would they, before doing so, have stripped it ; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself. They would have taken the body as it was. On this account, John tells us, by anticipation, that it was buried with much myrrh, which glues linen to the body not less firmly than lead, in order that when thou hearest that the napkin lay apart, thou mayest not endure those who say He was stolen. A thief would not have been so foolish as to spend so much time on a superfluous matter. Why should he undo the cloths ? How could he have escaped detection if he had done so ? He would probably have spent much time in doing it, and been found out by delaying. But why did the clothes lie apart while the napkin was wrapped together by itself? That thou mayest learn that it was not the action of men in confusion or haste, the placing some in one place and some in another, and the wrapping them together.\"\n\nTheophylact, as usual, follows Chrysostom ; and adds, that linen cloths wrapped round the body with myrrh, would stick to it like pitch.\n\nThe word translated \" napkin,\" is only used four times in the New Testament. On one occasion, and one only, it is rendered \" handkerchief.\" (Acts xix. 12.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1388,"text":"Acts xix. 12","label":"Acts 19:12","href":"/act/19/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.8.1","start":8,"end":8,"heading":"Then went in also that other disciple, &c.","excerpt":"We are here told how John at last followed Peter, and went inside the tomb. He does not seem to have gone in at first with Peter, but to have waited without, while his brother Apostle investigated and examined everything. Then, on hearing his report, he resolved to go inside himself, and see with his own eyes. Why he hesitated at first, we are left to conjecture. Perhaps, like Mary Magdalene, he was so absorbed and overwhelmed by the fact that his Master's body was gone, that he could pay no attention to the minor details of the transaction. But when he did go inside the tomb, and saw with his own eyes the clear evidence of a deliberate, orderly removal of the body only, and the cloths left behind, it seems to have flashed across his mind that the Lord must have risen. For we are told that he \"believed.\"\n\nConcerning the true meaning of this word \" believed \" in this place, there has been some dispute, but without good cause. It cannot of course mean that John became a true believer now for the first time. Such an idea is absurd. Nor yet can it only mean, I think, that John at last believed that the body of our Lord was not there. Such an interpretation seems to me cold, tame, and shallow. I hold that it can only bear one meaning, and that is, that John, when he saw the state of the tomb, believed that Christ had really risen from the dead. In short, he was the first of all our Lord's followers that believed His resurrection.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.9.1","start":9,"end":9,"heading":"For as yet they knew not, &c.","excerpt":"This parenthetical comment of the Evangelist is hardly rendered with accuracy in our English version. It would be more literally translated, \" As yet they had not known,\" in the pluperfect tense. The meaning obviously is, — \" Up to this time these two disciples, like all the rest of our Lord's followers, had not fully understood the meaning of the Scriptures, which taught that Christ must rise again from the dead, after dying for our sins.\"\n\nAugustine suggests that one reason why the disciples did not understand our Lord's prediction of His own resurrection, was His custom of using parables in His teaching. \"Being accustomed to be spoken to in parables by Him, they supposed Him to be signifying some other thing,\" But the worthy Father rather seems to forget that although our Lord spoke parables to the multitude, \" when He was alone He expounded all things to His disciples.\" Yet the suggestion is worth remembering. Dwellers in the cold prosaic north, can have little idea of the enormous quantity of figurative and flowery language used in oriental countries. An Englishman going for the first time among Orientals, finds it hard to know whether those around him are using flowery expressions which mean nothing, or speaking of facts.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.9.2","start":9,"end":9,"heading":"","excerpt":"Whether St. John referred to any particular text, in using this expression about \" Scripture,\" is matter of doubt. To me it is far more likely that he had in view the general teaching of the whole Old Testament, both in types and typical events, as well as in direct texts. I suspect that he refers to such things as the receiving back of Isaac by Abraham on Moriah after he had offered him, the whale casting up Jonah on the dry land, the living bird being let go free in cleansing the leper, the scape-goat being let go alive on the day of atonement^ and other like things written for our learning.\n\nThe subject, I must honestly say, is a very deep one. It is vain to deny that the manner in which texts are quoted from the Old Testament in the New Testament, is sometimes very puzzling. The safest and most reverent line of thought is to believe that there is a fulness in Scripture which many of us have never realized ; and that scores of texts refer to Christ's life, death, and resurrection, though we know it not.\n\nWhen it says here, \" He must rise again,\" the meaning is literally, \" It is necessary, or it is becoming that He should rise.\" It was necessary for the accomplishment of man's redemption, and for the completion of the work which Jesus came to do as our Substitute and Representative. The second Adam must die and rise again, in order to win back what the first Adam lost.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.9.3","start":9,"end":9,"heading":"","excerpt":"The case of the Apostles is a striking example of the extent of spiritual ignorance there may be in a man, while his heart is right with God. Who would think of denying that Peter and John were true believers, and loved Christ, and were on the way to heaven ? Yet here we are plainly told that up to this time they had not understood that Jesus must rise again on the third day, after dying for our sins on the cross. Surely we must take care that we do not hastily condemn men as heretics, and set them down as graceless and godless, because they are deficient in head-knowledge. After all, how many Christians there are in the present day, who talk about Christ's blood and Christ's death, but seem to know nothing of Christ's resurrection, and hardly give it a place in their religion, except as a fact.\n\nIt is very noteworthy, that while Peter and John and their companions seem to have overlooked and forgotten our Lord's predictions that He would rise again the third day, there were certain Jews who did not forget them at all. And who were they ? The very last men that we might have expected, — the chief priests and Pharisees ! It is written in Matthew (ch. xxvii. 63 — 64), that they went to Pilate, and said, \" We remember that deceiver said, while He was yet alive, after three days I will rise again.\" What a curious fact is that ! Peter and John forgot their Lord's predictions, while Caiaphas and his wicked companions remembered them !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.10.1","start":10,"end":10,"heading":"Then the disciples went...their own home","excerpt":"This verse describes the end of the visit which Peter and John made to the grave. They had seen with their own eyes proofs positive that Mary Magdalene's report was true. The grave was empty, and their Master's body was gone. They both felt that there was no need for tarrying at an empty sepulchre, and resolved to return to their lodging. They could do no good by staying longer. They might do good by going away. They therefore went home : Peter confounded and perplexed, and unable to account for what he had seen ; John convinced and persuaded by what he had seen, that his Master had risen from the dead. Doubtless he could not prove it yet, had not seen Him alive, and could not convince Peter of it. But for all that he believed it.\n\nThe Greek words which we render, \" To their own home,\" mean literally, \" To themselves.\" It can only signify, in my judgment, the lodging which they occupied in Jerusalem. Though John was acquainted with the high priest, and may have occasionally visited Jerusalem on the business of his fisherman's calling, there is not the least likelihood that he had a house there. Wherever John was in Jerusalem it is interesting to remember, in looking at the events of this wonderful morning, that Mary, the mother of our Lord, was probably under his roof, in accordance with our Lord's last command. May we not fairly suppose that one reason why the disciples did not linger at the tomb, like Mary Magdalene, was their earnest desire to return home, and tell the mother of our Lord what they had . seen ? I see nothing fanciful or unreasonable in the thought.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.10.2","start":10,"end":10,"heading":"","excerpt":"Cyril suggests, with some probability, that one reason why Peter and John went away from the tomb so soon, was fear of the Jews. They might well expect that the anger of Caiaphas and his companions on finding the sepulchre was empty, and the body of Jesus gone, would be very great, and they would naturally turn their wrath on the helpless disciples. The day was breaking, and the sooner they got home the better. Mary Magdalene might stay near the tomb with more safety.\n\nBeza thinks that this verse leaves John, Peter, and Mary in three different states of mind. John was convinced, and believed that Jesus was risen from the dead. Peter was uncertain, wondering, and amazed. Mary could not yet believe it at all.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.11.1","start":11,"end":11,"heading":"But Mary stood without...weeping","excerpt":"The question naturally arises, \" Why did not Mary go away from the tomb with Peter and John ? \" — The answer to that question must probably be found in the curiously different temperaments of men and women. Mary acted like a woman, and Peter and John acted like men. The head of a woman is generally weaker than that of a man, but the affections are generally stronger. — In the case before us the heart of Mary was not satisfied. Her mind was not convinced, like that of John, that our Lord had risen from the dead. It was not enough for her to know that the body was gone, and the tomb empty, and something wonderful had occurred, as it was for Peter. Her strong love and gratitude towards our Lord made her linger near the tomb, in the faint hope that something might yet turn up to explain where the body was gone. At any rate she could not tear herself away from the place where her Master's body had last been seen, and when Peter and John departed she stayed behind, like a real warm-hearted woman, and gave a natural vent to her feelings in tears. She felt as if she must see something, before she could be satisfied, and so lingered near the grave, perhaps hardly knowing what she expected to see. The Lord had compassion on her. Her deep love was richly rewarded.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.11.2","start":11,"end":11,"heading":"","excerpt":"On Mary staying at the sepulchre, Andrews remarks, \" The going away of Peter and John commends Mary's staying behind. To the grave she came before them, from the grave she went to tell them, to the grave she returned with them, at the grave she remains behind them.\" \" To stay, while others do BO, while company stays, that is the world's love. But Peter is gone, and John too ; all are gone and she left alone. Thus to stay is love, and constant love.\"\n\nEpiphanius an ancient writer (a. d. 390), according to Heinsius, maintains the monstrous theory that the Mary here spoken of is the mother of our Lord, and not Mary Magdalene I It is well to know that the ancient Fathers were not always wise, and are certainly not infallible in expounding Scripture.\n\nTholuck thinks that Mary did not go to the sepulchre with Peter and John, but followed them alone, more slowly. This is possible ; but I rather doubt it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.11.3","start":11,"end":11,"heading":"and as she wept...stooped...sepulchre","excerpt":"How long Mary wept, after she was left alone, we are left to conjecture. Probably not very long. At last it came into her mind to stoop down and look into the grave, through the small door or opening against which the stone had been rolled. It is worth noticing that we are not told that she had either entered, or looked into the sepulchre, before. Up to this time apparently she had only heard the report of Peter and John. Now, left alone, she probably felt a natural curiosity and anxiety to see with her own eyes what they had reported, and so, in the middle of her weeping, she stooped down and looked in, and at once saw a wondrous sight.\n\nI think Mary's case teaches us that heart is of more value in God's sight than intellect. Those who feel most and love most get most privileges. The more we love, the more we are like to Christ.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.11-18.1","start":11,"end":18,"heading":"JOHN XX. 11—18.","excerpt":"The interview between the Lord Jesus and Mary Magdalene immediately after His resurrection, described in these verses, is a narrative peculiar to St. John. No other Evangelist has been inspired to record it. Of all the accounts of the appearances of our Lord, after He rose from the dead, none perhaps is so pathetic and touching as this. He that can read this simple story without a deep interest, must have a very cold and unfeeling heart.\n\nWe see, first, in these verses, that those who love Christ most diligently and perseveringly, are those who receive most privileges from Christ's hand. It is a touching fact, and one to be carefully noted, that Mary Magdalene would not leave the sepulchre, when Peter and John went away to their own home. Love to her gracious Master would not let her leave the place where He had been lain. Where He was now she could not tell. What had become of Him she did not know. But love made her linger about the empty tomb, where Joseph and Nicodemus had lately laid Him. Love made her honor the last place where His precious body had been seen by mortal eyes. And her love reaped a rich reward. She saw the angels whom Peter and John had never observed. She actually heard them speak, and had soothing words addressed to her. She was the first to see our Lord after He rose from the dead, the first to hear His voice, the first to hold conversation with Him. Can any one doubt that this was written for our learning ? Wherever the Gospel is preached throughout the world, this little incident testifies that those who honor Christ will be honored by Christ.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.12.1","start":12,"end":12,"heading":"And seeth two angels...white...sitting, &c.","excerpt":"The incident here recorded is very remarkable and interesting. Mary saw figures in white sitting inside the grave. They evidently looked like men, but they were in reality angels, — two of those mysterious ministering spirits whom the Bible teaches us God is pleased to employ on great occasions. An angel announced the coming birth of John Baptist and of Christ himself. Angels told the shepherds that Christ was born. Angels ministered to our Lord after the temptation, and an angel strengthened him in Gethsemane. And now also angels appeared in the day of our Lord's resurrection. They first announced that He was born, and they again, after thirty-three years, announced that He was risen.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.12.2","start":12,"end":12,"heading":"","excerpt":"The whole subject of angels is very deep and mysterious, and one about which we must beware of holding anything that is not revealed. But the case before us teaches one or two wonderful things, which we should do well to remember. These angels evidently came and went away, appeared and disappeared, after a manner supernatural, invisible, and inexplicable to our minds. It is clear that angels were at the tomb, when the party of women arrived there, after Mary Magdalene had run to tell Peter and John. It is equally clear that they were not to be seen, when Peter and John ran to the grave on hearing Mary's report. Not one word do we read of their seeing angels. Yet it is equally clear that when Mary Magdalene looked in, after Peter and John went away, she saw two angels and talked with them. These are very deep things. They prove plainly that the angels of God appear and disappear, are visible or invisible, instantaneously and supernaturally, according as God commissions them. In short they are beings of a totally different nature to our own, and are in all the conditions of their constitution totally unlike us. For anything we know, they were in the tomb when Peter and John inspected it, but at that moment were invisible. For anything we know, they are now very near us every minute of our existence, and doing God's will concerning us, though we are utterly unaware of their presence. All this no doubt is very mysterious, and past the power of man to explain and comprehend. One thing, however, is very certain. Neither here nor elsewhere do we ever find the slightest warrant in Scripture for praying to angels, any more than to dead saints, or for giving them the smallest portion of worship, as if they were divine. Like ourselves, after all, they are only God's creatures.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.12.3","start":12,"end":12,"heading":"","excerpt":"The expression \" in white,\" means literally \" in white robes or garments.\" It is an adjective and we are left to supply the substantive. The Holy Ghost here abstains from telling us the precise fashion of apparel which these angels wore. The garment worn by the angel mentioned in Mark, at the resurrection, was a long stole or flowing robe. (Mark xvi. 5.) It is worth noticing that \" white \" was the color of the Lord's raiment in the transfiguration, and which is the color in which the angels always seem to have appeared. It need hardly be said that the color is symbolical of that perfect purity and freedom from defilement, which is the character of the inhabitants of heaven. It will be the garment of the saved souls in glory. (Rev. iii. 4;vii. 9.)\n\nThe attitude in which the angels were seen by Mary deserves attention. \" Sitting one at the head and the other at the feet,\" where our Lord's body had lain, they would seem to have been placed there by God as watchmen and guards over the sacred body of our Lord, during the time He was in the grave. It is written, \" He shall give His angels charge over Thee.\" (Psalm xci. 11.)\n\nSome have thought that the position of the angels points to that of the Cherubim, who sat on the two ends of the mercyseat, over the ark, with their faces toward each other. (Exod. xxv. 20 ; 2 Chron. iii. 13.)\n\nBengel thinks that this \" sitting \" was meant to intimate that their work was done. This seems to me doubtful, because angels need no rest.\n\nCyril thinks that the attitude of the two angels was meant to show Mary, that our Lord's body had been safely guarded by them, and that no one could have stolen it away against their consent. If one angel could slay 180,000 of Sennacherib's X army, what could two do ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":343,"text":"Mark xvi. 5","label":"Mark 16:5","href":"/mrk/16/#v5","status":"detected"},{"at":736,"text":"Rev. iii. 4","label":"Revelation 3:4","href":"/rev/3/#v4","status":"detected"},{"at":748,"text":"vii. 9","label":"Revelation 7:9","href":"/rev/7/#v9","status":"detected"},{"at":1120,"text":"Psalm xci. 11","label":"Psalms 91:11","href":"/psa/91/#v11","status":"detected"},{"at":1312,"text":"Exod. xxv. 20","label":"Exodus 25:20","href":"/exo/25/#v20","status":"detected"},{"at":1328,"text":"2 Chron. iii. 13","label":"2 Chronicles 3:13","href":"/2ch/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.13.1","start":13,"end":13,"heading":"And they say unto her, Woman, why, &c.","excerpt":"The address of the angels to Mary is that of gentle and kind inquiry. We cannot doubt that they knew well why she wept. They ask the question in order to stir up in her mind self-inquiry, as to whether she had cause to weep or not. \" What is the reason of this excessive lamentation ? Search your own heart. Are you quite sure that this empty tomb does not show that you ought to be rejoicing ? \"\n\nMary's reply to the angels is almost word for word what she had told Peter and John, only in the singular number. It shows plainly that the one thing that weighed on her mind was the disappearance of our Lord's body, and her ignorance what had become of it. Of His resurrection she evidently had no idea at present. Her only thought was that his body was dead, that it had been taken away, and that she wanted to know where it was. To this one notion she sticks, and not even the appearance of angels can make her give it up. And yet the good woman must have, often heard our Lord foretell His death and resurrection. How slow we are to give up long-standing prejudices! How backward to receive truths which contradict our little private systems of religion I\n\nIt should be observed that Mary told Peter and John that \"the Lord\" was taken away. When she speaks to the angels here, she says, \" My Lord.\" In both cases she speaks indefinitely of \" they,\" without indicating whom she means.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.14.1","start":14,"end":14,"heading":"And when...turned...back...saw Jesus standing","excerpt":"Why Mary turned back at this moment we are not told. I feel no doubt there was some reason. The Greek words are very emphatical : \" She turned to the things or places behind her.\" (a) It may be that she turned away from the questioners, as not caring to continue conversation with them, (b) It may be that she heard a footstep behind her, and turned to see who it was. (c) It may be that the shadow of some one behind her fell on the entrance to the tomb. The sun would be in the east, and if the tomb faced that way, its horizontal rays would throw the shadow of any person behind her on the tomb. (d) It may be that she observed some gesture or motion on the part of the angels with whom she was talking, which told her that some one was behind her. Who can tell but these holy spirits, who doubtless recognized the Lord, rose respectfully from their sitting position, as soon as they saw Jesus appear. I like this last solution best, for my own part. I cannot for a moment suppose that the angels would remain sitting motionless, when Jesus appeared. And I believe that Mary, as she talked with them, detected at once by their altered manner, that there was some one behind her. This it was that made her \" turn herself back.\" Such little touches give a wonderful life and reality to the whole narrative, in my judgment.\n\nChrysostom observes, \" While Mary was speaking, Christ suddenly appearing behind her, struck the angels with awe ; and they, beholding their Ruler, showed immediately by their bearing, their look, their movements, that they saw the Lord. This drew the woman's attention, and caused her to turn.\"\n\nThe same view is taken by Athanasius, Theophylact, Brentius, Gerhard, and Andrews.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.14.2","start":14,"end":14,"heading":"and knew not that it was Jesus","excerpt":"There are but three ways in which we can explain Mary not recognizing Christ at once. {a) She was weeping bitterly, and her eyes were dim with tears. This, however, seems very improbable, (b) It was not broad day-light yet, and it was too dusky to distinguish any one. This is Cyril's view; but it can hardly be correct, considering all that had already occurred this. Sunday morning, (e) Her eyes were holden supernaturally, like those of the disciples walking to Emmaus, so that she did not distinguish the figure before her to be that of our Lord. This appears to me by far the most likely solution, miraculous as the circumstance certainly was. But the condition of our Lord's risen body was altogether different from that of His body before crucifixion. We cannot pretend to explain in the least where He was, and what He was doing in the intervals between His various appearances, during the forty days before His ascension. We need not therefore hesitate to believe that He could assume such an appearance, that even a disciple like Mary did not recognize Him at first, or that He could cause her eyes to be unable to distinguish Him, even when close to her.\n\nAfter all, what a striking emblem this little incident supplies of the spiritual experience of hundreds of Christ's believing people even at this very day. How many are ever mourning and sorrowing, and have no comfort in their religion, while Christ is close to them. But they do not know it, and, like Mary, go on weeping.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.15.1","start":15,"end":15,"heading":"Jesus saith...why weepest thou...seekest thou","excerpt":"The first question that Jesus asked of Mary was precisely the same that the angels had asked. \" Woman, why art thou weeping ? Art thou quite sure that thou art right to weep over this empty grave, and oughtest not rather to rejoice? \" — The second question was even more searching than the first. \" Whom seekest thou ? Who is this person that thou art seeking among the dead ? Hast thou not forgotten that He whom thou seekest is one who has power to take life again, and who predicted that He would rise ? \" — I must think that in both these questions there was a gentle latent reproof intended for this holy woman. Faithful and loving as she was, she had too much forgotten her Master's teaching about His death and resurrection. These questions were meant to rouse her to a recollection of things often said in her hearing. Of course our Lord knew perfectly well why she was weeping, and whom she was seeking. He needed not to ask her. He asked for her benefit rather than His own information. But excessive grief has an absorbing and stupefying effect on the mind and memory. Mary could think of nothing but that her Lord's body was gone, and this swallowed up all her thoughts.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.15.2","start":15,"end":15,"heading":"She, supposing him, &c.","excerpt":"Here we see what Mary's first thought was, when she heard a strange voice, and saw a strange figure. She catches at the idea that this person may be the keeper of the garden in which Joseph's sepulchre was, and that, having probably been keeping watch over the garden all night, he may know what had become of her Master's body, or may even have removed it himself. \" Sir,\" she says, \" If thou art the person who has taken away my Lord out of the tomb, only tell me where thou hast carried His body, and I will take Him away.\" — Once more we see that this holy woman could only think of her Master as one dead, and that her one absorbing idea was how she could recover His corpse and do it honor. As for His resurrection and victory over death, she seems utterly unable to get hold of it at present. Wonderful is it to see how mucli of Christ's teaching was apparently thrown away on His disciples, and clean forgotten ! Ministers who complain of the ignorance of their hearers, should learn patience, when they mark the imperfect knowledge of Christ's own followers.\n\nThe Greek word rendered \" Sir,\" in this verse, might have been equally correctly rendered \" Lord.\" But it is rendered \" Sir,\" in like manner, in the conversation between our Lord and the Samaritan woman, in the fourth chapter of this Gospel. In both cases it is a term of respect, such as a Jewish woman would address to a man.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.15.3","start":15,"end":15,"heading":"","excerpt":"It is noteworthy that Mary does not name her Master to the supposed gardener. She simply says \" Him,\" — \" if thou hast borne Him hence, 1 will take Him away.\" It is the language of one so absorbed in the thought of our Lord, that she thinks it needless to name Him ; and assumes, as a matter of course, that the gardener will understand whom she means.\n\nIt is noteworthy that Mary talks of \" taking Him away.\" How one weak woman like her could suppose that she was able to lift and carry away the dead body of a man, we cannot of course understand. It is clear that she either meant {a) that she would soon find friends who would remove the body, or else ip) that she spoke hurriedly, fervently, impulsively, and passionately, without reflecting on what she was saying. I incline to think the latter view is the correct one.\n\nLuther, quoted by Besser, remarks on this verse, \" Mary's heart was so filled up with Christ and thoughts about Christ, that besides Him she neither hears nor sees anything. She is not frightened at the sight of angels. She addresses Christ abruptly, supposing Him to be the gardener; and if he has taken Him away, she is ready to carry Him back to the sepulchre.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.16.1","start":16,"end":16,"heading":"Jesus saith unto her, Mary, &c.","excerpt":"We are here told how our Lord at last revealed Himself to this faithful disciple, after her patience, love, and boldness had been fully proved. Little as she had shown herself able to understand the great truth of her Saviour's resurrection, she had at any rate shown that none loved Him more, or clung to Him more tenaciously, than she did. And she had her reward. One single word was enough to open her eyes, to let the whole truth shine in upon her mind, and to reveal the great fact that her Saviour was not dead but alive, and that He had won a victory over the grave. — Speaking in His usual well-known voice, our Lord addressed her by her name, — the name by which, no doubt, He had often addressed her before. That single word touched a spring, as it were, and opened her eyes in a moment. Need we doubt that at once the whole world seemed turned upside down to the astonished woman ; and that under the influence of such an amazing revulsion of feeling as that much-loved voice must have caused, her mind could only find expression in one passionate word — \" Rabboni,\" or Master.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.16.2","start":16,"end":16,"heading":"","excerpt":"The expression, \" turned herself,\" in this verse, is rather curious. We know, from the fourteenth verse, that Mary had already turned once from the grave, when Jesus appeared behind her. Here again we are told that she \"turned herself.\" The simplest explanation seems to be, that when she did not recognize the person who spoke to her, and thought He had been the gardener, she partially turned away, as a woman naturally would from a strange man, and hardly looked at Him, while she spoke of taking the body away. But the moment the voice of Jesus sounded in her ears, she turned again directly to Him, and made some movement towards Him, as she uttered the cry, \" Rabboni.\" — Thus there were three movements : first, a turning round to see who was behind her ; second, a partial turning away, when she heard a voice she did not recognize ; and finally, a quick, passionate turning round entirely, when the well-known voice of her Master said, \" Mary.\" So at least it appears to me.\n\nChrysostom says, \" It seems to me that after having said, 'Where hast thou laid Him ? ' she turned to the angels to ask why they were astonished ; and that then Christ, by calling her by name, turned her back to Himself from them, and revealed Himself by His voice.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.16.3","start":16,"end":16,"heading":"","excerpt":"The boundless compassion of our Lord Jesus Christ to His believing people comes out wonderfully in this verse. He can be touched with the feeling of our infirmities. He knows how weak our bodily frame is, and how much excessive sorrow can unnerve and stupefy our minds. He can pass over much darkness of understanding, much slowness of comprehension, when He sees real, genuine, hearty, bold, persevering, thorough love to Himself and His Person. We see this prominently brought out in His dealing with Mary Magdalene, when He revealed Himself to her. He graciously pardons her forgetfulness of His oft -repeated declaration that He would rise again after His death, pities her deep sorrow, and abundantly rewards her love. These things are written for our learning. Jesus never changes. What He was, when He revealed Himself to Mary Magdalene, He is at this day,\n\nRabboni, according to Parkhurst, \" is nearly of the same import as Rabbi. St. John explains both by the same word, — teacher. But Lightfoot and others say it was a term of higher respect.\" Parkhurst thinks it is formed from the Chaldee,and includes the idea, \" my Master.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.17.1","start":17,"end":17,"heading":"","excerpt":"The Greek word we render \" touch,\" according to Liddell and Scott's Lexicon, frequently means \"fasten oneself to, cling to, hang on by, lay hold of, or grasp.\" Homer constantly uses the word in this sense. This deserves special notice. Schleusner and Parkhurst agree with Liddell and Scott.\n\nThe words, \" for I am not yet ascended to my Father,\" are even more difficult than \" Touch Me not ; \" and the connection between the two sayings is the hardest knot of all the sentence.\n\n(a) Some think that the sense is, \" I have not yet ascended to my Father. Till 1 have ascended and taken my seat at His right hand, my work as your Saviour is not perfect and complete. Do not therefore touch Me and fasten upon Me, as if you would fain keep Me upon earth forever, now that I have risen again. Remember that my ascension is as much a part of my great work of redemption as my crucifixion and resurrection, I have not yet ascended. Do not, therefore, behave as though you wished to detain Me here below, and never to part with Me again.\"\n\n(6) Some think that the sense is, \" I am not yet ascending to my Father. I shall not ascend for forty days. There will, therefore, be abundant time for seeing, touching, hearing, and conferring with Me. Do not therefore now waste precious time on this eventful morning by embracing my feet, and demonstrating your affection to my person. Rather rise, and lose no time in going to my brethren, and telling them that I am risen. Think of others ; and do not occupy yourself, as you are disposed to do, in touching my feet and gratifying your own feelings. Natural as it is, there is other work to do now. Go and do it, and do not linger here. Touch Me not.\" This is the view of Beza, Brentius, and Bishop Hall.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.18.1","start":18,"end":18,"heading":"Mary Magdalene came and told, &c.","excerpt":"In this verse we see the effect that our Lord's words had on the loving disciple to whom He first appeared. She meekly accepts the reproof of her over-forward zeal to touch Him, without gainsaying or answering again. Like a good servant, she proceeds at once to do what she is told. The use of the present tense shows the promptness of her obedience. The Greek words would be more literally rendered, \" Mary Magdalene cometh, telling or declaring to the disciples that she has seen the Lord, and that He has said these things to her,\" — that He has given her this message to carry to them, and that He calls them His brethren. The use of the participle makes the words sound as if she went open-mouthed, telling every disciple as she went, and hardly stopping to sit down, till she had told every one whom she could find in Jerusalem. We need not doubt that the first house she went to was that where Peter and John lodged, and one of the first persons to whom she told the joyful news was the mother of our Lord. A few minutes after she departed on her joyful errand — running, we need not doubt, as she had run before, — our Lord appeared to the other women, as is recorded by St. Matthew. (Matt, xxviii. 9.)\n\nBrentius remarks what honor this passage puts on women. Sin came into the world by Eve, a woman. Yet God, in mercy, ordered things so that of a woman Christ was born, to a woman Christ first appeared after He rose from the dead, and a woman was the first to carry the news of His resurrection. He quaintly says, ' Jesus made Mary Magdalene an Apostle to the Apostles.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.18.2","start":18,"end":18,"heading":"","excerpt":"Cecil remarks, \" Singular honor is reserved for solitary faith. Mary has the first personal manifestation of Christ after His resurrection. She is the first witness of this most important and illustrious fact, and the first messenger of it to His disciples.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.19.1","start":19,"end":19,"heading":"Then the same day at evening, &c.","excerpt":"This verse describes our Lord Jesus Christ's first appearance to the Apostles, in a body, after He rose from the dead. It took place in the evening of the same Sunday when He had appeared to Mary Magdalene in the morning. Between that morning and that evening He had already appeared three times, — once to the company of women returning from the sepulchre, as described by St. Matthew, — once to Simon Peter, as we are told by St. Luke and St. Paul, — and once to the two disciples walking to Emmaus. (Matt, xxviii. 9 ; Luke xxiv. 34 ; 1 Cor. xv. 5 ; Luke xxiv. 13, etc.) This, therefore, was the fifth appearance which our Lord graciously vouchsafed. Each of the five appearances, we should observe, was peculiar in its circumstances, and unlike the others. We need not wonder that this Sunday, from the earliest ages, was always marked by the Church as a day which ought to be had in remembrance, and kept with peculiar honor.\n\nThe beginning of the verse would be more literally rendered.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":521,"text":"Luke xxiv. 34","label":"Luke 24:34","href":"/luk/24/#v34","status":"detected"},{"at":537,"text":"1 Cor. xv. 5","label":"1 Corinthians 15:5","href":"/1co/15/#v5","status":"detected"},{"at":552,"text":"Luke xxiv. 13","label":"Luke 24:13","href":"/luk/24/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.19.2","start":19,"end":19,"heading":"","excerpt":"\"When it was evening on that day, the first day of the week.\" The precise hour is not specified ; but, considering all things, it seems probable that it was after sunset, and when it was dark, in order to avoid observation. — The cause of the disciples assembling, we may reasonably suppose, was the tidings received from no less than four distinct sets of witnesses, that Jesus had risen from the dead, and was alive. It would have been strange indeed if they did not assemble on hearing such news. — The place where the disciples assembled is not mentioned. But at a time like the passover feast it would not be difficult to find some \" upper room,\" where ten men might meet together. 1 can see no improbability in the supposition that the very room where the Lord's Supper was instituted on the previous Thursday evening, might be the same room where the disciples gathered together on Sunday night. The words of St. Mark incline me to think that the person to whom the \" upper room \" belonged was one of those Jews who were friendly to Christ, though they had not courage to confess Him openly. (Mark xiv. 13—15.)\n\nThat the \" doors \" should be \" shut, where the disciples were assembled, for fear of the Jews,\" is a circumstance that need not surprise us. The Apostles might well regard their lives as being in imminent danger, when they remembered how their Master had just been treated. Moreover, the story of the guard placed round the sepulchre, that \" the disciples had stolen the body of Jesus,\" might reasonably incline them to expect further ill-treatment themselves. They did their best therefore to avoid observation, and closed the doors of the room where they assembled after sunset.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1100,"text":"Mark xiv. 13","label":"Mark 14:13","href":"/mrk/14/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.19.3","start":19,"end":19,"heading":"","excerpt":"Concerning the precise manner in which our Lord appeared to the disciples, there is no little difference of opinion, (a) Some think, as Calvin, and many of the divines of the seventeenth century, that He suddenly caused the doors to open, passed through them when open, and suddenly stood in the midst of the company assembled. (b) Some think, as Chrysostom, Cyril, Augustine, the Romanists, and nearly all Lutherans, that the doors continued fastened, and that our Lord miraculously appeared standing in the room where the disciples were, instantaneously, in a moment, and without notice. I do not know that it signifies much which view we take. Ta either case a miracle was wrought. Our Lord's risen body must evidently have had a power of moving from one place to another, and of being visible or invisible, as He thought fit, according to His good pleasure, after a manner that we cannot understand. In any case, we must carefully remember that it was a real, material body, — a body that could be touched, and felt, and seen, and handled, and yet a supernatural and peculiar body. With such a body it was as easy for our Lord to appear suddenly standing in the middle of the room, while the doors remained fastened, as it was to open the doors (as He did the doors of Peter's prison), and to walk into the room, like another man. To my own mind there is no proof positive either way, and I must leave it to my readers to choose for themselves. One thing alone we must not forget. Even if our Lord did appear in the room, without unfastening the doors, it is no proof that He can be literally, and locally, and corporally present in the Lord's Supper, under the forms of bread and wine. Moreover, it does not follow, because He could move from place to place invisibly, that His body could ever be in more than one place at one and the same time. When He rose from the dead. He rose with a body of a far more spiritual kind than He had before, but a body for all that which was a real human body, and not a mere seeming and shadowy body, like that of a ghost or a spirit.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.19-23.1","start":19,"end":23,"heading":"JOHN XX. 19—23.","excerpt":"We should observe, for one thing, the remarkable language with which our Lord greeted the apostles, when He first met them after His resurrection. Twice over he addressed them with the kindly words, \" Peace be unto you.\" We may dismiss as untenable, in all probability, the cold and cautious suggestion, that this was nothing better than an unmeaning phrase of courtesy. He who \" spake as never man spake,\" said nothing without meaning. He spoke, we may be sure, with special reference to the state of mind of the eleven apostles, with special reference to the events of the last few days, and with special reference to their future ministry. \"Peace\" and not blame, — \" peace \" and not fault-finding,— \" peace \" and not rebuke, — was the first word which this little company heard from their Master's lips, after He left the tomb.\n\nIt was meet, and right, and fitting, that it should be so, and in full harmony with things that had gone before. \" Peace on earth \" was the song of the heavenly host, when Christ was born. Peace and rest of soul, was the general subject that Christ continually preached for three years. Peace, ani not riches, had been the great legacy which He had left with the eleven the night before His crucifixion. Surely it was in full keeping with all the tenor of our Lord's dealings, that, when He revisited His little company of disciples after His resurrection. His first word should be \" Peace.\" It was a word that would soothe and calm their minds.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.20.1","start":20,"end":20,"heading":"And when he had so said, &c.","excerpt":"After speaking, our Lord proceeded most graciously to supply tangible evidence that He had really risen from the dead, and stood before His disciples with a material living body. When it says He \" showed them His hands and side,\" we cannot doubt that He bade them touch Him. lu fact St. Luke, when describing this very same inter view, expressly records that our Lord said, \" Behold my hands and my feet, that it is I myself : handle me, and see ; for a spirit hath not flesh and bones, as ye see Me have.\" (Luke xxiv. 39.)\n\nThe mention of the \" hands and side \" points clearly to the wounds made by the nails on the one, and by the spear in the other. Those wounds appeared visibly and unmistakably in His risen body, and our blessed Master was not ashamed of them. Even in the glory of heaven, according to Revelation, John saw Him appear as a \" Lamb that had been slain.\" (Rev. v. 6.) I think we need not doubt that when He ascended up into heaven, those wounds went with Him, and are a perpetual witness to angels that He has actually suffered for man's sins. When we see His real presence in the day of His appearing, we shall see \"the man Christ Jesus,\" and see the marks of His crucifixion. I give this however as my private opinion, and I think it is fair to say that many divines think differently. For instance, Calvin strongly holds that our Lord's \" use of the wounds was only temporary, until the Apostles were fully convinced, and that His glorified body is without them.\" I cannot, however, agree with him. After a great victory, the scars of a conqueror are marks of honor.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":508,"text":"Luke xxiv. 39","label":"Luke 24:39","href":"/luk/24/#v39","status":"detected"},{"at":876,"text":"Rev. v. 6","label":"Revelation 5:6","href":"/rev/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.20.2","start":20,"end":20,"heading":"","excerpt":"Concerning the actual condition of our Lord's wounds it becomes us to speak reverently. A very slight acquaintance with surgery will tell us, of course, that a lacerated wound in the hand or foot, or a deep wound in the side inflicted on Friday, would naturally, to say the least, be very painful and in flamed on Sunday night. But we must carefully remember that our Lord's risen body, though a real and material body, was evidently not subject to all the conditions of an ordinary human body, or of His own body before His death. It was in fact such a body, as we may hope to have when we rise again. We may, therefore, conclude that the wounds made by the nails and spear were not wounds that were sore and inflamed, though it is equally certain that they were not closed up, and only scars left behind.\n\nHow it was that the two disciples going to Emmaus did not recognize our Lord by the wounds in His hands and feet, is a question that admits of two answers. Either we must suppose that \" their eyes were holden,\" and that they were miraculously unable to discern who it was that walked with them, and did not even know Him by His voice ; or else we must suppose that our Lord's hands and feet were covered during the walk, and that they only saw the wounds in His hands when He broke the bread. St. Mark's account would lead us to believe that our Lord was pleased to assume another body on the way to Emmaus. He says, \" He appeared in another form.\" (Mark xvi. 12.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1458,"text":"Mark xvi. 12","label":"Mark 16:12","href":"/mrk/16/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.20.3","start":20,"end":20,"heading":"","excerpt":"The expression \" were glad when they saw/' would be more literally rendered \" rejoiced seeing,\" and \" having seen.\" I cannot myself think that these words fulfilled our Lord's saying, \" 1 will see you again, and your heart shall rejoice.\" (John xvi. 22.) That joy, I believe, is the joy of the whole Church at the Lord's second advent, and is yet to come. It is a joy of which our Lord said, \" No man taketh it from you.\" I believe the phrase before us simply means that the disciples \"were greatly delighted and rejoiced, when they saw before them their risen Master. It relieved their anxious minds, revived their hopes, and set at rest all their fears. \" Our Master is actually alive again and has overcome death. Now all will be right.\"\n\nWe should not fail to observe how our Lord condescended to satisfy the senses of His disciples, — the sense of sight, and the sense of touch, — when He showed Himself to them after His resurrection. If their senses had contradicted the news that His body had risen again to life. He would not have required them to believe it. Things above reason and sense the Gospel calls on us to believe often, things contrary to reason and sense never. This is precisely what we should remember when a Romanist bids us believe that the consecrated wafer in the Lord's Supper is the real Body of Christ. Sense, sight, taste, and chemical analysis, combine to tell us that the wafer is still bread. The Romanist, therefore, has no right to demand our belief.\n\nRollock remarks, \" When I mark this place, I see in it what then shall be the estate of the godly, when they shall meet with their Lord. The first sight shall so ravish them, that they shall wonder there ever could be such glory.'","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":240,"text":"John xvi. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.21.1","start":21,"end":21,"heading":"Then said Jesus...again, &c.","excerpt":"In this verse our Lord proceeds to tell the disciples the work which He now wished them to do, but in general terms. He meant to send them forth into the world to be His ministers, messengers, and witnesses, even as the Father had sent Him into the world to be His messenger and witness. (Heb. iii, 1 ; John xviii. 37.) As He had gone up and down preaching the Gospel, testifying against the evil of the world, and proclaiming rest and peace to the heavy laden, BO He intended them to go up and down, as soon as He had ascended up into heaven. In short. He at once prepared their minds for the work which was before them. They were to dismiss from their minds the idea that the day of ease and reward had come, now that their Master had risen and was with them once more. So far from that being the case, their real work was now to begin. He Himself was about to leave the world; and He meant them to take His place. And one purpose for which lie appeared among them was to give them their commission.\n\nThe repetition of the salutation, \" Peace be unto you,\" is very noteworthy. 1 cannot doubt that it was specially intended to cheer, and comfort, and animate the disciples. Glad as they doubtless were to see the Lord, we may easily believe that they were frightened, and overcome by a mixture of feelings ; and the more so when they remembered how they had behaved when they had last seen their Lord, Jesus read the condition of- their hearts, and mercifully makes assurance doubly sure by repeating the gracious words, \" Peace be unto you.\" As Joseph said to Pharaoh, \" the thing was doubled,\" in order to make it sure and prevent the possibility of mistake.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":289,"text":"Heb. iii, 1","label":"Hebrews 3:1","href":"/heb/3/#v1","status":"detected"},{"at":303,"text":"John xviii. 37","label":"John 18:37","href":"/jhn/18/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.21.2","start":21,"end":21,"heading":"","excerpt":"Augustine says, \"The iteration is confirmation. It is the * peace upon peace ' promised by the prophet.\" (Isa. lvii. 19.)\n\nIt is curious that two entirely different Greek words are used to express the English \" sent \" and \" send \" in this verse. Parkhurst says that the word used where our Lord says \" My Father hath sent Me,\" is a more solemn word than the one used when our Lord says, \" I send you.\" Yet I do not think this is proved ; and certainly Liddell and Scott flatly contradict the idea. At any rate the second or less solemn word is repeatedly used in St. Luke in the most solemn sense. (John v. 2'6, 24, 30.) It is just one of those things which we ought to notice, but cannot explain. There is doubtless some reason why two words are used, but what it is has not yet been discovered.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":106,"text":"Isa. lvii. 19","label":"Isaiah 57:19","href":"/isa/57/#v19","status":"detected"},{"at":599,"text":"John v. 2","label":"John 5:2","href":"/jhn/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.22.1","start":22,"end":22,"heading":"And when he had said...breathed, &c.","excerpt":"In this verse our Lord proceeds to confer a special gift on the disciples, and, as it were, to ordain them for the great work which He intended them to do. And we have in it a remarkable emblematical action, and a no less remarkable saying.\n\nThe action of our Lord, \" He breathed on them,\" is one thai stands completely alone in the New Testament, and the Greek word is nowhere else used. On no occasion but this do we find the Lord \" breathing \" on any one. Of course it was a symbolical action, and the only question is, What did it symbolize? and Why was it used ? My own belief is that the true explanation is to be found in the account of man's creation in Genesis. There we read, \" The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.\" (Gen. ii. 7.) Just as there was no life in man until God breathed into him the breath of life, so I believe our Lord taught the disciples, by this action of breathing on them, that the beginning of all ministerial qualification is to have the Holy Spirit breathed into as ; and that, until the Holy Ghost is planted in our hearts, we are not rightly commissioned for the work of the ministry.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":822,"text":"Gen. ii. 7","label":"Genesis 2:7","href":"/gen/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.22.2","start":22,"end":22,"heading":"","excerpt":"1 do not however feel sure that this view completely exhausts the meaning of our Lord when He breathed on the disciples. I cannot forget that they had all forsaken their Master the night that He was taken prisoner, fallen away from their profession, and forfeited their title to confidence as Apostles. May we not therefore reasonably believe that this breathing pointed to a revival of life in the hearts of the Apostles, and to a restoration of their privileges as trusted and commissioned messengers, notwithstanding their grievous fall ? — I cannot help suspecting that this lesson was contained in the action of breathing. It not only symbolized the infusion for the first time of special ministerial gifts and graces. It also symbolized the restoration to complete power and confidence in their Master's eyes, even after their faith had so nearly breathed its last, and given up the ghost. The first symptom of returning life, when a man is recovered from drowning, is his beginning to breathe again. To set the lungs breathing, in such cases, is the first aim of a skilful doctor.\n\nWhen we remember that the wind is pre-eminently an emblem of the Holy Ghost (John iii. 8 ; Ezek. xxxvii. 9 ; Acts. ii. 2), we cannot fail to see that there is a beautiful fitness in the symbolical action which our Lord has employed.\n\nLampe thinks that our Lord breathed on all the disciples at once, and not on each one separately. It is probable that it was so, in my judgment.\n\nHooker remarks (Eccles. Pol. 6, v. c. 77), \" The cause why we breathe not, as Christ did on the disciples unto whom He imparted power, is that neither Spirit nor spiritual authority may be thought to proceed from us, who are but delegates and assigns to give men possession of His grace.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1166,"text":"John iii. 8","label":"John 3:8","href":"/jhn/3/#v8","status":"detected"},{"at":1180,"text":"Ezek. xxxvii. 9","label":"Ezekiel 37:9","href":"/ezk/37/#v9","status":"detected"},{"at":1198,"text":"Acts. ii. 2","label":"Acts 2:2","href":"/act/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.22.3","start":22,"end":22,"heading":"","excerpt":"The words, ** Receive ye the Holy Ghost,\" are almost as deep and mysterious as the action of breathing. They can only signify, \" I bestow on you the Holy Ghost.\" But in what sense the Holy Ghost was bestowed, is a point that demands attention, and we must beware that we do not run into error.\n\n(a) Our Lord cannot have meant that the disciples were now to \" receive the Holy Ghost \" for the first time. They had doubtless received Him in the day when they were first converted and believed. Whether they realized it or not, the Holy Ghost was in their hearts already. \" No man can say that Jesus is the Lord, but by the Holy Ghost.\" (1 Cor. xii. 3.)\n\n(b) Our Lord cannot have meant that the disciples were now to \" receive the Holy Ghost,\" for the purpose of working miracles and speaking with tongues. They had worked many miracles already, and the gift of speaking with tongues was specially conferred afterwards, on the day of Pentecost, when they were endued with power from on high.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":635,"text":"1 Cor. xii. 3","label":"1 Corinthians 12:3","href":"/1co/12/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.23.1","start":23,"end":23,"heading":"Whose soever sins ye remit, &c.","excerpt":"In this verse our Lord continues and concludes the commission for the office of ministers, which He now gives to His Apostles after rising from the dead. His work as a public Teacher was now finished. The Apostles henceforth were to carry it on. — The words which form this commission are very peculiar, and demand close attention. The meaning of the words, I believe, may be paraphrased thus : \" I confer on you the power of declaring and pronouncing authoritatively whose sins are forgiven, and whose sins are not forgiven. I bestow on you the office of pronouncing who are pardoned, and who are not, just as the Jewish high priest pronounced who were clean, and who were unclean, in cases of leprosy.\" — I believe that nothing more than this authority to declare can be got out of the words, and I entirely repudiate and reject the strange notion maintained by some, that our Lord meant to depute to the Apostles, or any others, the power of absolutely pardoning or not pardoning, absolving or not absolving, any one's soul. My reasons for maintaining this view of the text are as follows :\n\n(a) The power of forgiving sins, in Scripture, is always spoken of as the special prerogative of God. The Jews themselves admitted this, when they said, \" Who can forgive sins but God only?\" (Mark ii. 7, Luke v. 21.) It is monstrous to suppose that our Lord meant to overthrow and alter this great principle when He commissioned His disciples.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1287,"text":"Mark ii. 7","label":"Mark 2:7","href":"/mrk/2/#v7","status":"detected"},{"at":1299,"text":"Luke v. 21","label":"Luke 5:21","href":"/luk/5/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.23.2","start":23,"end":23,"heading":"","excerpt":"(6) The language of the Old Testament Scripture shows conclusively, that the Prophets were said to \" DO \" things, when they \" DECLARED them about to be done.\" Thus Jeremiah's commission runs in these words, \" I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.\" (Jer. i. 10.) This can only mean to declare the rooting out and pulling down, etc. — So also Ezekiel says, \" I came to destroy the city \" (Ezek. xliii. 3 ;) where the marginal reading is, \" I came to prophesy the city should be destroyed.\" The Apostles were doubtless well acquainted with prophetical language, and I believe they interpreted our Lord's words in this place accordingly.\n\n(c) There is not a single instance in the Acts or Epistles, of an Apostle taking on himself to absolve, pardon, or forgive any one. The Apostles and preachers of the New Testament declare in the plainest language whose sin is pardoned and absolved, but they never take on themselves to pardon and absolve. When Peter said to Cornelius and his friends, \" Whosoever believeth in Him shall receive remission of sins\" (Acts xvi. 43) ; when Paul said at Antioch, in Pisidia, \" We declare unto you glad tidings ; \" \" Through this Man is preached unto you the forgiveness of sins \" (Acts xiii. 82, 38) ; and when Paul said to the Philippian jailor, \" Believe on the Lord Jesus Christ, and thou shalt be saved \" (Acts xvi. 31), — in each case they fulfilled the commission of the text before us. They \" declared whose sins were remitted, and whose were retained.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":367,"text":"Jer. i. 10","label":"Jeremiah 1:10","href":"/jer/1/#v10","status":"detected"},{"at":505,"text":"Ezek. xliii. 3","label":"Ezekiel 43:3","href":"/ezk/43/#v3","status":"detected"},{"at":1168,"text":"Acts xvi. 43","label":"Acts 16:43","href":"/act/16/#v43","status":"detected"},{"at":1329,"text":"Acts xiii. 82, 38","label":"Acts 13:82","href":"/act/13/#v82","status":"detected"},{"at":1458,"text":"Acts xvi. 31","label":"Acts 16:31","href":"/act/16/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.23.3","start":23,"end":23,"heading":"","excerpt":"(d) There is not a single word in the three pastoral Epistles, written by St. Paul to Timothy and Titus, to show that the Apostle regarded absolution as part of the ministerial office. If it was he would surely have mentioned it, and urged the practice of it on young ministers, for the relief of burdened souls.\n\n(e) The weakness of human nature is so great, that it is grossly improbable that such a tremendous power as that of absolutely pardoning and absolving souls, would ever be committed to any mortal man. It would be highly injurious to any man to trust him with such a power, and would be a continued temptation to him to usurp the office of a Mediator between God and man.\n\n(f) The experience of the Romish Church, in which the priests are practically regarded as having the power to absolve sinners, and shut heaven against persons not absolved, affords the strongest indirect evidence that our Lord's words can only have meant to bear a \" declarative \" sense. Anything worse or more mischievous, both to minister and people, than the results of the Romish system of penance and absolution, it is impossible to conceive. It is a system which has practically degraded the laity, puffed up and damaged the clergy, turned people away from Christ, and kept them in spiritual darkness and bondage.\n\nA question of no small interest arises out of the text before us, which it may be well to consider. Was the ministerial office and commission conferred on the Apostles by our Lord in this place an office which they transmitted to others, with all its privileges and powers ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.24.1","start":24,"end":24,"heading":"But Thomas, one...twelve...Didymus","excerpt":"The story of the second appearance of Christ to the whole company of the Apostles, for the special benefit of Thomas, is one of those narratives which are only found in St. John's Gospel. We ought to feel thankful that it has been recorded. It is precisely one of those stories which supply strong indirect evidence of the divine inspiration of the Scriptures and the genuine honesty of the Gospel writers. An uninspired man, much less a dishonest impostor, would not have told us of the unbelief of a chosen Apostle. Moreover it is one of those stories which throw most useful light on a very interesting subject. That subject is the great variety of temperament which may be found among true Christians.\n\nChrysostom remarks, \" Observe the truthfulness of the disciples. They hide no faults, either their own or others ; but record them with great veracity.\"\n\nCardinal Bellarmine, according to Gerhard, goes so far as to Bay that the history of Thomas, like that of Noah's drunkenness, David's adultery, and Peter's denial, is a reason why the laity ought not to read the Bible, lest forsooth they should get harm ! The worthy Cardinal forgets that we need beacons to warn us against danger, and examples of Christ's mercy to sinful and dull people in order to encourage us to repent.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.24.2","start":24,"end":24,"heading":"","excerpt":"Concerning the Apostle Thomas we know little. Twice in the Gospel of St. John we find him saying something, and on each occasion he appears in the same character. When our Lord declared His intention of going to Bethany, and says plainly that Lazarus is dead, Thomas says to his fellow-disciples, \" Let us also go, that we may die with Him.\" (John xi. 16.) When our Lord in His parting address to His disciples said, \" Whither I go ye know, and the way ye know. Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way?\" (John xiv. 4, 5.) He always seems to be one of those desponding, fearful, gloomy-minded Christians, who look at the dark side of every subject and condition, and can never see a bit of blue sky, — who go on their way to heaven with real faith and true grace, but are so full of doubts and fears that they are unable to enjoy religion, and are a trouble to themselves and all around them. This I believe to be the true account of his character. The modern theory that he was a man of free thought and wide range of intellect, who wisely required reasonable evidence of everything in religion, and properly dreaded taking anything on trust, is a theory which I believe to be utterly without foundation, and I cannot receive it for a moment. He was simply a good man with a very doubting and gloomy turn of mind ; — a man that really loved Jesus and was willing to die with Him, but a man who saw little but the dangers attending everything that a disciple had to do, and the difficulties belonging to everything which a disciple had to believe. There are many like him. It is a very useful picture. John Bunyan's \" Fearing,\" \" Despondency,\" and \" Much afraid,\" in Pilgrim's Progress, are types of a large class of Christians, who are successors of the Apostle Thomas.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":343,"text":"John xi. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"},{"at":554,"text":"John xiv. 4, 5","label":"John 14:4–5","href":"/jhn/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.24.3","start":24,"end":24,"heading":"was not with them...Jesus came","excerpt":"The reasons why Thomas was not with the other ten Apostles on Sunday night when Jesus appeared to them, are not given, and we have no clue whatever to them. Most commentators consider that he was to blame ; and that by his absence he missed a blessing, and was kept in suspense a week. I admit that this may be true, and I think his example teaches indirectly that it is unwise to be ever absent from the assembly of God's people without good cause. But I believe we must not press this point too far, and must not lay too much blame on the Apostle, in the absence of direct evidence that he was in fault. For anything we know, he may have lodged at a greater distance from the place of meeting than any of the eleven, and thus been unable to reach the place at an earlier hour ; or he may have been detained by necessary business. One thing is very certain : the disciples found no fault with Thomas for his absence when they said, \" We have Been the Lord.\" Moreover, our Lord Himself, when He appears, does not blame Thomas for having been absent on a former occasion, but only chides his unbelief. The simplest view of the subject appears to me to be, that Thomas's absence was a part of his character. He was slow and dull in action as well as in perception, — the sort of man would always have been last in Church, and last in a meeting. In the present instance I venture to conjecture that he meant no harm, and intended to have been present when the ten Apostles met ; but that he probably started late, walked slow, and was so absorbed in doubts, and fears, and anxious meditations about the prospects of Christ's disciples, that he never reached the place of meeting till Christ had withdrawn Himself.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.24-31.1","start":24,"end":31,"heading":"JOHN XX. 24—31.","excerpt":"We should mark, for one thing, in these verses, how much Christians may lose by not regularly attending the assemblies of God's people, Thomas was absent the first time that Jesus appeared to the disciples after His resurrection, and consequently Thomas missed a blessing. Of course we have no certain proof that the absence of the Apostle could not admit of explanation. Yet, at such a crisis in the lives of the eleven, it seems highly improbable that he had any good reason for not being with his brethren, and it is far more likely that in some way he was to blame. One thing, at any rate, is clear and plain. By being absent he was kept in suspense and unbelief a whole week, while all around him were rejoicing in the thought of a risen Lord. It is difficult to suppose that this would have been the case, if there had not been a fault somewhere. It is hard to avoid the suspicion that Thomas was absent when he might have been present.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.25.1","start":25,"end":25,"heading":"The other disciples...said...seen the Lord","excerpt":"We are not told when and where the disciples said this. I incline to believe that they said it the very evening that our Lord first appeared to them, and that Thomas came into the assembly very shortly after the Lord disappeared. To my eyes it reads as if the ten Apostles all exclaimed together, full of joy and delight at what they had seen and heard, \" Thomas, we have just seen our Lord and Master ! If you had been here a little sooner, you also would have seen Him.\" I think this for two reasons, {a) The words of the twenty-sixth verse, \" after eight days,\" seem to indicate that there were eight days between our Lord's first appearance and his second, and also eight days between Thomas's expression of unbelief and his being convinced. (&) It seems highly improbable that Thomas would allow a whole day and night to pass away, after the rumor of our Lord's body having been removed from the sepulchre had spread through Jerusalem, without seeking out the other Apostles and inquiring what it meant. Slow and dull in faith as he was, he would hardly sleep without finding out something about it. These considerations incline me to believe, that before the ten Apostles had time to separate, after our Lord's appearance to them, Thomas came in. Then they told him immediately, that they had just seen the Lord. And then came the remarkable declaration which the doubting Apostle made.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.25.2","start":25,"end":25,"heading":"But he said unto them, Except, &c.","excerpt":"The unbelief of Thomas, expressed in this famous sentence, was a sad fault in a good man, which cannot be explained away. He refused to believe the testimony of ten competent witnesses, who had seen Christ in the body with their own eyes. He refused to believe the testimony of ten true friends and brethren, who could have no object in deceiving him. He passionately declares that he will not believe, unless he himself sees and touches our Lord's body. He presumes to prescribe certain conditions, which must be fulfilled before he can credit the report of his brethren. He uses singularly emphatic language to express his scepticism : — \" Others may believe if they like ; but I shall not and will not believe until I see and touch for myself.\" — All this was very sad and very sinful. Thomas might have remembered that at this rate nothing could ever be proved by witnesses ; and that he himself, as a teacher, could never expect men to believe him. His case shows us how foolishly and weakly a believer may speak sometimes, and how, under the influence of depression and doubt, he may say things of which afterwards he is heartily ashamed.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.25.3","start":25,"end":25,"heading":"","excerpt":"After all, the case of Thomas is not an uncommon one. Some people are so strangely constituted that they distrust, everybody, regard all men as liars, and will believe nothing except they can see it all, and work it all out for themselves. They have a rooted dislike to receive anything on trust, or from the testimony of others, and must always go over the ground for themselves. In people of this kind, though they know it not, there is often a vast amount of latent pride and self-conceit ; and it is almost ludicrous to observe how entirely they forget that the business of daily life could never go on, if we were always doubting everything which we could not see for ourselves. Nevertheless they exist in the Church, and always will exist ; and the case of Thomas shows what trouble they bring on themselves.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.26.1","start":26,"end":26,"heading":"And after eight days again, &c.","excerpt":"This verse describes how Jesus was graciously pleased to appear again to the company of the Apostles, for the express purpose of convincing and satisfying the mind of Thomas.\n\nHe came \" after eight days.\" That means a week according to the Jewish manner of expressing a space of time, by which the first and last days were always reckoned in, if any part of them was employed. Thus our Lord was buried on Friday afternoon and rose again on Sunday morning, and was actually only thirty-six hours in the grave. But a Jew would say that He was \" three days \" buried. It thus appears that, both on the first and second times when our Lord appeared to the Apostles, it was a Sunday. Poole remarks that we have here the beginning of keeping holy the first day of the week.\n\nHe came when the disciples were \" within.\" That means that they were assembled in a room, and probably in the same house where they had assembled before. The conviction and reproof of a weak disciple was a thing which was mercifully transacted in private, and among friends. We cannot doubt, moreover, that at this period the disciples would hardly dare to assemble in the open air anywhere about Jerusalem. The rumor that they stole the body of our Lord would still be rife in the city, and they might well feel the necessity of caution.\n\nHe came when \" Thomas was with them.\" That means that He timed His visit, so that not one of the Apostles were missing. He knew exactly who were assembled, and where they were assembled, and He ordered His appearance accordingly. It should be a great comfort to believers to remember that their Lord's eye is always upon them, and that He knows exactly in what place and in what company they are.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.26.2","start":26,"end":26,"heading":"","excerpt":"He came \" when the doors were shut.\" That means that He appeared exactly under the same circumstances under which He appeared a week before, in an evening, when the doors were carefully closed for fear of the Jews. Thus, as on the previous Sunday, He suddenly, without a moment's notice, stood in the midst of the assembled disciples.\n\nHe came with the same gracious salutation with which He had appeared before. Once more, the first word that fell from His lips is \" Peace be unto you.\" Thomas was there. The disciple who made his emphatic declaration of unbelief, might well expect to hear some word of rebuke. But our Lord makes no exception. He saw Thomas, and well knew all that Thomas had said ; and yet to him, as well as to the other ten. He once more says \" Peace.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.26.3","start":26,"end":26,"heading":"","excerpt":"We should note carefully the amazing kindness of our Lord Jesus Christ to a weak disciple, and the trouble He was pleased to take, if I may use such a phrase with due reverence, about one single soul. The unbelief of Thomas was most provoking and inexcusable, and if he had been cast out of the company of disciples we could not have said His excommunication was undeserved. But our Lord cares tenderly for this weak member of His mystical body, and specially appears in order to heal and restore him. What a wonderful example He gives to all His people ! How kind we ought to be to weak brethren, and how ready to take any pains and trouble if we can only do them good ! The Christian of modern times, who is ready to excommunicate every one who cannot speak his shibboleth, and see every point of doctrine and ceremonial with his eyes, — the Christian who is ready to turn away from every brother who is overtaken in a fault, as graceless, godless, and unconverted, — such a Christian may flatter himself that he is very zealous and faithful. But he is a Christian who has not got the mind of Christ. What Christ did for Thomas, we ought to be ready to do for others.\n\nLet us not forget that Thomas continued a whole week in unbelief and doubt, while his brethren around him were rejoicing. We may well believe that it was not a very happy week with him. He that sows a short period of scepticism often reaps a long period of trouble.\n\nRupertus, almost alone, maintains that the second appearance of our Lord, for the special benefit of Thomas, was in Galilee, in Nazareth, at the house of Mary. But the vast majority of commentators think that it was at Jerusalem.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.27-28.1","start":27,"end":28,"heading":"Then saith he to Thomas, &c.","excerpt":"The verse before us is a wonderful instance of Christ's pitifulness and condescension. To come into the world at all, and take a body on Him, — to allow that body to be scourged, crowned with thorns, nailed to the cross, and laid in the grave, — all this, beyond doubt, was astonishing condescension. But when the victory over sin and death was won, and He had taken on Him His resurrection body, to come to a doubting, sceptical disciple, and bid him touch. Him, put his finger into the nail-prints on His hands, and put his hand into the great wound in His side, — all this was a condescension which we can never sufficiently admire and adore.\n\nThe last sentence of the verse is a rebuke and an exhortation at the same time. It would have been more literally rendered, \" Be not an unbeliever, but a believer.\" It is not merely a reproof to Thomas for his scepticism on this particular occasion, but an urgent counsel to be of a more believing turn of mind for time to come. — \" Shake off this habit of doubting, questioning, and discrediting every one. Give up thine unbelieving disposition. Become more willing to believe and trust, and give credit to testimony for time to come.\" — No doubt the primary object of the sentence was to correct and chastise Thomas for his sceptical declaration on the preceding Sunday. But I believe our Lord had in view the further object of correcting Thomas's whole character, and directing his attention to his besetting sin. How many there are among us who ought to take to themselves our Lord's words 1 How faithless we often are, and how slow to believe !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.27-28.2","start":27,"end":28,"heading":"","excerpt":"Let us note here, as already remarked, that the wounds on our Lord's body must have been still open, from the language He addresses to Thomas, and that the wound in His side must have been a very large wound, from His telling Thomas to thrust in his hand.\n\nLet us not fail to observe our Lord's perfect knowledge of all that passed on the previous Sunday, of all that the Apostles had said, and of the sceptical declaration which Thomas had made. Such knowledge showed clearly that He was God and not man. He hears every idle word that we say, and notes all our conversation.\n\nLet us observe our Lord's thorough acquaintance with the special faults and besetting sins of every one of His people. He saw that Thomas's defect was his unbelief, and so He says, \" Be not faithless, but believing.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.28.1","start":28,"end":28,"heading":"And Thomas...My Lord...my God","excerpt":"The famous answer of Thomas, contained in this verse, is precisely the short interjectional exclamation of a man taken by surprise, convinced at once of his own grievous mistake, and so overwhelmed by a variety of feelings that he is unable for the moment to use many words. It is the language of amazement, delight, repentance, faith and adoration, all combined in one sentence.\n\nWhether it is to be taken in the third person, as an exclamation, \" It is my Lord and my God ! \" or in the second person, as an adoring, loving, believing address, \" Thou art my Lord and my God,\" is an open question which the original GreeK does not settle. If I must give an opinion, I prefer the second person. But in either case the sense is good.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.28.2","start":28,"end":28,"heading":"","excerpt":"The text before us is one of those which are justly quoted, as an unanswerable proof of the divinity of our Lord Jesus Christ. He is called \" God \" in the presence of ten witnesses, and He accepts the language, and does not say one word to reprove the person who uses it. Unless a person is prepared to deny the inspiration of St. John's Gospel generally, or the genuineness and correctness of this text in particular, it is hard to see how the force of the sentence in favor of Christ's divinity can be evaded. The suggestion of Theodorus of Mopsuestia, and some modern Socinians, that Thomas only used a kind of oath or exclamation, which he did not mean to apply to Christ Himself, is utterly untenable, and almost profane. It is unreasonable to suppose that a pious Jew, like Thomas, would take God's name in vain and break the third commandment, however much he might be surprised. Moreover, there is no proof whatever, although a careless Greek, Roman, or Englishman, might say \" My God,\" when suddenly taken by surprise, that any such expression was in use among the Jews. In short there is, in my judgment, but one way of regarding the text, if we treat it honestly. It is an incontrovertible proof that Thomas looked on Christ as God, and addressed Him to His face as God, and that our Lord made no objection, and did not reprove him.\n\nBullinger remarks how emphatically Thomas says, \" My Lord and MY God,\" showing the reality of his faith.\n\nRollock says, \" If we compare Thomas with the other Apostles, we shall see that as he surpassed them all in unbelief, so he surpassed them far in believing and confessing the Lord.\" But he adds, \" Jesus praises not Thomas for his faith, because he tied his faith to his senses. He calls him not blessed for it, but pronounces them blessed who believe without seeing.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.28.3","start":28,"end":28,"heading":"","excerpt":"Whether, after all, Thomas did actually touch our Lord's wounds, as he was told to do, is an open question, which we have no means of deciding. \"There is certainly, as Augustine observes, no proof that he did, and his exclamation reads as if it was sudden and immediate, and not the result of examination and deliberation. May we not well believe that the discovery of our Lord's perfect acquaintance with every word that he had said on the previous Sunday, combined with the evidence of his own eyes that he saw before him a material body, and not a spirit, would be enough to convince him ? The question is an open one, and every reader must form his own opinion about it. We are neither told that Thomas did touch our Lord, nor yet that he did not. Certainly our Lord says in the next verse, \" Because thou hast seen Me, thou hast believed.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.29.1","start":29,"end":29,"heading":"Jesus saith unto him, Thomas, &c.","excerpt":"This verse contains a grave and solemn rebuke to Thomas, and a warning to all who are disposed to demand an excessive amount of evidence before they believe. The first part of our Lord's words would be translated more literally, \" Because thou hast seen Me, Thomas, thou hast believed.\" The whole sentence may be thus paraphrased and expounded. \" Thomas, thou hast at last believed my resurrection, because thou hast seen Me with thine own eyes, and touched Me with thine own hands. It is well. But it would have been far better if thou hadst believed a week ago, on the testimony of thy ten brethren, and not waited to see Me. Remember from henceforth, that in my kingdom they are more blessed and honorable who believe on good testimony, without seeing, than those who insist first on seeing, before they believe.\"\n\nThe sentence \" Blessed are they that have not seen and yet have believed,\" would be rendered literally, \" Blessed are those persons not having seen and having believed,\" — consisting, as it does, of two participles connected with \" blessed.\" The idea that our Lord had in view any particular person, such as Abraham, Moses, David, the prophets, and, generally, the Old Testament saints, appears to me utterly untenable. I believe our Lord had in view no individual case, but only laid down a great general principle which Thomas had forgotten, as a lesson to him and the whole Church in every age. The construction of the Greek language allows us to regard the past tense as a present, in such a sentence as this. (See Jelf's Greek Grammar, 401, 403 ; and Farrar's Greek Syntax, 130.)\n\nGregory well says, \" The incredulity of Thomas has done us more good than the faith of Mary.\" He means that if Thomas had never doubted, we should not have had such full proof that Christ rose from the dead.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.29.2","start":29,"end":29,"heading":"","excerpt":"The principle contained in the sentence before us, is one of vast importance in every age, and specially in our own. In a day of scepticism, free inquiry and rationalism, so-called, when hundreds are continually railing against creeds, and dogmatism, and priestcraft, the sentence deserves close attention and consideration. Nothing is more common now-a-days than to hear people say, that they \" decline to believe things above their reason, that they cannot believe what they cannot entirely understand in religion, that they must see everything clearly before they can believe.\" Such talk as this sounds very fine, and is very taking with young persons and superficially educated people, because it supplies a convenient reason for neglecting vital religion altogether. But it is a style of talking which shows a mind either proud, or foolish, or inconsistent.\n\nIn matters of science, what sensible man does not know that we must begin by believing much which we do not understand, taking many positions on trust, and accepting many things on the testimony of others ? Even in the most exact science the scholar must begin with axioms and postulates. Faith and trust in our teachers is the very first condition of acquiring knowledge. He that begins his studies by saying \" I shall not believe anything which I do not see clearly demonstrated from the very first,\" will make very little progress.\n\nIn the daily business of life, what sensible man does not know that we take many important steps on no other ground than the testimony of others V Parents send sons to Australia, New Zealand, China, and India, without ever having seen these countries, in faith that the report about them is dependable and true. Probability, in fact, is the only guide of most parts of our life.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.29.3","start":29,"end":29,"heading":"","excerpt":"In the face of such facts as these, where is the common sense of saying, as many rationalists and sceptics now do, that in such a mysterious matter as the concern of our souls, we ought to believe nothing that we do not see, and ought to receive nothing as true which will not admit of mathematical demonstration ? — Christianity does not at all refuse to appeal to our intellects, and does not require of us a blind, unreasoning faith. But Christianity does ask us to begin by believing many things that are above our reason, and promises that, so beginning, we shall have more light and see all things clearly. — The wouldbe wise man of modern times says, \"1 dislike any religion which contains any mystery. 1 must first see, and then I will believe.\" Christianity replies, \"You cannot avoid mystery, unless you go out of the world. You are only asked to do with religion what you are always doing with science. You must first believe and then you will see.\" — The cry of the modern sceptic is, \" If I could see I would believe.\" The answer of the Christian ought to be, \" If you would only believe, and humbly ask for Divine teaching, you would soon see.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.30-31.1","start":30,"end":31,"heading":"And many other signs, &c.","excerpt":"The two last verses in this chapter contain one of those parenthetical comments, or glosses, which are so peculiar to the Gospel of St. John. It must be admitted that they seem to break the thread of the narrative, and come in with a rather startling effect. We need not, therefore, wonder that the right meaning of the two verses has long been a subject of dispute.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.30-31.2","start":30,"end":31,"heading":"","excerpt":"(a) Some think, as Calvin, Ecolampadius, Brentius, Poole, Rollock, Lampe, Hengstenberg, Pearce, and Alford, that St. John refers to the whole history of Christ's ministry, and is comparing his own Gospel with the Gospels of Matthew, Mark, and Luke. They would paraphrase the two verses in the following way : — \" Jesus did many other miracles during His ministry, under the eyes of His disciples, which are not recorded in this Gospel of mine, though they are recorded in the other three. But those few which are recorded in this, my Gospel, are recorded in order that you who read it may be convinced that Jesus is the Messiah, the Christ of God, and that believing on Him you may have eternal life through His name.\"— It is a heavy objection to this interpretation, that the two verses, on this view, appear to come in rather abruptly, and without much connection with what goes either before or after. In short, it is not very easy to explain why they come in here at all. — Moreover, it is not very easy to see the drift of the expression, \" signs in presence of His disciples,\" considering that many of our Lord's greatest miracles were worked before people who were not disciples at all. — Furthermore, it is not very clear what St. John can mean by saying \" other\" signs. That word \" other\" seems to point to miracles just performed, yet there was no special miracle performed at this particular, beyond, of course, our Lord's miraculous appearances.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.20.30-31.3","start":30,"end":31,"heading":"","excerpt":"(6) Others, as Chrysostom, Theophylact, Rupertus, Beza, Bullinger, Calovius, Musculus, Gerhard, Ferus, Toletus, Maldonatus, Henry, Tholuck, Scott, Bloomfield, and Olshausen, think that St. John writes these two verses with a special reference to the wondrous signs and evidences which the Lord had just given to the disciples of His own resurrection from the dead. They would paraphrase the two verses in this way : — \" Many other wondrous proofs did the Lord give to the Apostles of His • own resurrection, which are not written down in this Gospel, though they are written in Matthew, Mark, and Luke. But the three appearances which I have narrated, are written down in order to convince you that Jesus is the true Messiah, the Christ of God, and that, believing this firmly, you may have eternal life through faith in His name.\" — According to this view the two verses refer to nothing but this twentieth chapter, and are a parenthetical comment on it. It is as though John would say, \" Do not suppose that these three appearances of Christ are the only wondrous signs and proofs of His resurrection. There are others which you will find recorded in the other three Gospels. But I have related these three in order to confirm your faith, and to show you that in believing on a risen Saviour you are resting on solid ground.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.20.1.1","start":1,"end":1,"heading":"","excerpt":"CHAP. XX. 1. ...\n\nBut on the .... Comp. Matt, xxviii. 1, note.\n\nMary Magdalene] Comp. xix. 25. St Luke alone of the Evangelists mentions her before the history of the Passion, Luke viii. 2.\n\nwhen it was yet dark] Mary Magdalene appears to have reached the sepulchre before the other women of her company. Comp. Matt, xxviii. 1 ; Mark xvi. 2, and notes. St Luke combines the varied ministry and testimony of all the women in one notice, xxiii. 55 f., xxiv. 10.\n\nthe stone ...from the sepulchre] All the Evangelists mention the removal of \"the stone,\" and St Mark notices this especially as the sight which first attracted the attention of the visitants to the sepulchre, Mark xvi. 4. The Synoptists speak of \"rolling away\"  ... the stone (comp. Tristram, ' Land of Israel,' pp. 396 f., ed. 3). The phrase used by St John is very peculiar, \" taken, lifted out of\"  ..., as filling up the opening of the sepulchre.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":86,"text":"xix. 25","label":"John 19:25","href":"/jhn/19/#v25","status":"detected"},{"at":176,"text":"Luke viii. 2","label":"Luke 8:2","href":"/luk/8/#v2","status":"detected"},{"at":329,"text":"Mark xvi. 2","label":"Mark 16:2","href":"/mrk/16/#v2","status":"detected"},{"at":670,"text":"Mark xvi. 4","label":"Mark 16:4","href":"/mrk/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.1-9.1","start":1,"end":9,"heading":"i. The actual facts. The triple sign verif.ed (vv. i—9).","excerpt":"(2) The revelation to personal love. The Lord transfigures devotion (vv. 10— 18).\n\n(3) The revelation to fearful disciples. The Lord gives peace and authority to His society (vv. 19—23).\n\n(4) The revelation to the anxious questioner. The Lord gives conviction by sight and blessing to faith (vv. 24 — 29).\n\nThe central thought of the whole is the passage from sight to faith.\n\nAfter the narrative of the Resurrection is completed there follows a brief notice of the scope of the Gospel (vv. 30 f.).\n\nThis section falls into two parts. The evidence of Mary Magdalene (vv. 1 f.), the evidence of St Peter and St John (vv. 3 — 9). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":69,"text":"vv. 10","label":"John 20:10","href":"/jhn/20/#v10","status":"detected"},{"at":175,"text":"vv. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"},{"at":292,"text":"vv. 24","label":"John 20:24","href":"/jhn/20/#v24","status":"detected"},{"at":487,"text":"vv. 30","label":"John 20:30","href":"/jhn/20/#v30","status":"detected"},{"at":567,"text":"vv. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"},{"at":616,"text":"vv. 3","label":"John 20:3","href":"/jhn/20/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.2.1","start":2,"end":2,"heading":"Then she runneth","excerpt":"She runneth therefore .... Apparently Mary Magdalene made no further search. She hastily (if rightly) concluded that the sepulchre must be empty from what she saw at a distance. The stone would not have been removed unless with the object of taking away the body. It is clear that she had no vision of angels before she returned, and received no message, as those with whom she is associated by St Mark (xvi. 1) and St Matthew (xxviii. 1).\n\ncometh to Simon Pater] In spite of his fall, which was by this time probably known, St Peter was still regarded as one of the natural leaders among the disciples, comp. Luke xxii. 32.\n\nthe other disciple, whom Jesus loved] The word here used for loved  ... is different from that used in xiii. 23, xxi. 7, 20  ..., and marks a personal affection (comp. xi. 5). At the same time the difference of this phrase (\"the other disciple whom ...\") from the corresponding phrase (\"that disciple whom ...,\" xxi. 7) leads to the conclusion that both disciples alike are described here as objects of the same feeling. Simon Peter was one marked by the personal affection of the Lord even as St John was \"the other.\"\n\nThe repetition of the pronoun (\"to Simon Peter...,\" \"to the other...\") suggests some distinction in their place of lodging. The mother of the Lord, it cannot be forgotten was with St John.\n\nThey have taken] The rapid boldness of the conclusion is characteristic of a woman's eager nature. The subject is indefinite: it may be \"the Jews\" (comp. xix. 4), or it may be \"those who provided the temporary resting-place\" (xix. 42, comp. v. 15).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":610,"text":"Luke xxii. 32","label":"Luke 22:32","href":"/luk/22/#v32","status":"detected"},{"at":794,"text":"xi. 5","label":"John 11:5","href":"/jhn/11/#v5","status":"detected"},{"at":1490,"text":"xix. 4","label":"John 19:4","href":"/jhn/19/#v4","status":"detected"},{"at":1577,"text":"v. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.2.2","start":2,"end":2,"heading":"the Lord","excerpt":"For her the dead body is still \"the Lord.\" Comp. xix. 42. For the absolute use of the term see iv. 1, note.\n\nwe know not] By the plural Mary identifies herself with those who had started on the visit with her, though in fact she had not waited till they came to the tomb. Compare v. 13, \" I know not,\" in connexion with \"my Lord,\" spoken in her solitude to (apparent) strangers.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":49,"text":"xix. 42","label":"John 19:42","href":"/jhn/19/#v42","status":"detected"},{"at":280,"text":"v. 13","label":"John 20:13","href":"/jhn/20/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.3.1","start":3,"end":3,"heading":"","excerpt":"The form of the sentence, is singularly expressive. Peter at once takes the lead (\"went forth,\" aorist) ; the other disciple attaches himself, as it were, to his decisive guidance, then both are represented on their way, and they went on their way toward (not and came to) the sepulchre. Comp. Matt, xxviii. 1, note. Compare xii. 22 for the singular, and iv. 30 for the combination of aor. and imp. See also vi. 17. For the incident compare Luke xxiv. 1 2, note, 24.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":441,"text":"Luke xxiv. 1","label":"Luke 24:1","href":"/luk/24/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.4.1","start":4,"end":4,"heading":"So they ran both together","excerpt":"Literally, But they began to run  ..., the two together. Mary is naturally forgotten in the description. St John recalls that which was most vividly impressed upon him at the time.\n\ndid outrun] Literally, ran on in front  ... more quickly than Peter, as the younger man ; starting on suddenly (so the tense seems to imply), perhaps when he came in sight of the sepulchre.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.5.1","start":5,"end":5,"heading":"stooping down, and looking in","excerpt":"The original word  ..., which is thus paraphrased, occurs in v. 11 and in the parallel passage, Luke xxiv. 12, and again in 1 Pet. i. 12 ; James i. 25. The idea which it conveys is that of looking intently with eager desire and effort (literally bending beside) at that which is partially concealed. Comp. Ecclus. xiv. 23, xxi. 23 ; Song of Sol. ii. 9.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":61,"text":"v. 11","label":"John 20:11","href":"/jhn/20/#v11","status":"detected"},{"at":96,"text":"Luke xxiv. 12","label":"Luke 24:12","href":"/luk/24/#v12","status":"detected"},{"at":124,"text":"1 Pet. i. 12","label":"1 Peter 1:12","href":"/1pe/1/#v12","status":"detected"},{"at":139,"text":"James i. 25","label":"James 1:25","href":"/jas/1/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.5.2","start":5,"end":5,"heading":"yet went he not in","excerpt":"A natural feeling of awe would arrest one of the character of St John. He had already seen enough to fill his soul with anxious thoughts.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.6.1","start":6,"end":6,"heading":"Then cometh Simon Peter","excerpt":"Simon Peter therefore also cometh, while St John still lingers outside.\n\nwent into] at once without a look or a pause.\n\nand seeth the linen clothes lie . . .] and h e b e holdeth the linen cloths (and v. 7) lying. The abrupt change of tense marks a break in the progress of the thought. The entrance is courageously made: then follows the experience. The word beholdeth  ... expresses the earnest intent gaze of the apostle as his eye passes from point to point.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":201,"text":"v. 7","label":"John 20:7","href":"/jhn/20/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.7.1","start":7,"end":7,"heading":"the napkin","excerpt":"Comp. xi. 44.\n\nabout (upon) his head] The absence of the name is noticeable. The mind of the writer is filled with the thought of Christ. Compare v. 15.\n\nwrapped together in a place by itself] Literally, apart in one place. There were no traces of haste. The deserted tomb bore the marks of perfect calm. The grave-clothes had been carefully removed, which would be a work of time and difficulty, and laid in two separate places. It was clear therefore that the body had not been stolen by enemies; it was scarcely less clear that it had not been taken away by friends.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xi. 44","label":"John 11:44","href":"/jhn/11/#v44","status":"detected"},{"at":146,"text":"v. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.8.1","start":8,"end":8,"heading":"Then went in also that other","excerpt":"He no longer shrank from entering the grave which had been now certainly found empty. He went in ... and saw  ... and believed. All is gathered in one sentence without break or change of form (contrast -y. 6). He \"saw\" what St Peter had seen, the clear signs of the removal of the body of the Lord, and \"believed.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.8.2","start":8,"end":8,"heading":"","excerpt":"The exact interpretation of the word \"believed\" is difficult. It is not likely that it means simply \"believed that the body had been removed as Mary Magdalene reported.\" Such a conclusion was rather a matter of natural and immediate inference from what he saw. The use of the word absolutely rather points to the calm patient acceptance of a mystery as yet in part inexplicable with full confidence in the divine love. The threefold sign of the stone removed, the empty sepulchre, the grave-clothes leisurely arranged, indicated something still to be more fully shewn, and the apostle waited in trustful expectation for the interpretation. Perhaps the word may have even a fuller sense, and imply that St John believed in some way that the Lord was alive. There is thus a sharp contrast between \"believed\" and \"knew\" (comp. vi. 69, note). In such a case there ought to have been no scope for faith ; the fact should have been one of knowledge. If the apostles had really entered into the meaning of the Scriptures they would have known that the Life, the Resurrection, of Christ was a divine necessity for which death was a condition. But St John, like the other disciples (\"they knew not\"), had failed to read the lesson of the Old Testament, even by the help of the Lord's teaching. Now he is in some sense separated from them (he believed ... they knew not).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":824,"text":"vi. 69","label":"John 6:69","href":"/jhn/6/#v69","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.9.1","start":9,"end":9,"heading":"For as yet","excerpt":"Comp. Luke xxiv. 21; Mark xvi. 14. The belief in the Resurrection was produced in spite of the most complete unreadiness on the part of the disciples to accept it. So far from being based on a previotis interpretation of scripture, the fact itself first illuminated the sense of scripture. Comp. Luke xxiv. 35, 45. The chief priests knew of the Lord's words as to His rising again, and in their fear took measures to counteract them (Matt, xxvii. 63 ff., see note), while the disciples in their love failed to recall the same words for their consolation. This contrast is a revelation of character, and will be recognised as profoundly true, if account be taken of the different conceptions which unbelievers and disciples had of the Person and of the Death and of the Resurrection of Christ.\n\nthe scripture] The reference is probably to Ps. xvi. 10. Comp. Acts ii. 34 ff., xiii. 35. The Evangelist speaks of some express testimony  ..., and not of the general contents of scripture  ....\n\nmust] This divine necessity  ... is shewn to run through the last unexpected events of the Lord's earthly life; Matt. xxvi. 54; Mark viii. 31; Luke ix. 22, xvii. 35, xxii. 37, xxiv. 7, 36, 44, (46); John iii. 14, xii. 34, note; Acts i. 16. See also 11.4  ..., note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Luke xxiv. 21","label":"Luke 24:21","href":"/luk/24/#v21","status":"detected"},{"at":21,"text":"Mark xvi. 14","label":"Mark 16:14","href":"/mrk/16/#v14","status":"detected"},{"at":296,"text":"Luke xxiv. 35, 45","label":"Luke 24:35","href":"/luk/24/#v35","status":"detected"},{"at":296,"text":"Luke xxiv. 35, 45","label":"Luke 24:45","href":"/luk/24/#v45","status":"detected"},{"at":838,"text":"Ps. xvi. 10","label":"Psalms 16:10","href":"/psa/16/#v10","status":"detected"},{"at":857,"text":"Acts ii. 34","label":"Acts 2:34","href":"/act/2/#v34","status":"detected"},{"at":1102,"text":"Matt. xxvi. 54","label":"Matthew 26:54","href":"/mat/26/#v54","status":"detected"},{"at":1118,"text":"Mark viii. 31","label":"Mark 8:31","href":"/mrk/8/#v31","status":"detected"},{"at":1133,"text":"Luke ix. 22","label":"Luke 9:22","href":"/luk/9/#v22","status":"detected"},{"at":1146,"text":"xvii. 35","label":"Luke 17:35","href":"/luk/17/#v35","status":"detected"},{"at":1156,"text":"xxii. 37","label":"Luke 22:37","href":"/luk/22/#v37","status":"detected"},{"at":1166,"text":"xxiv. 7, 36, 44","label":"Luke 24:36","href":"/luk/24/#v36","status":"detected"},{"at":1166,"text":"xxiv. 7, 36, 44","label":"Luke 24:44","href":"/luk/24/#v44","status":"detected"},{"at":1166,"text":"xxiv. 7, 36, 44","label":"Luke 24:7","href":"/luk/24/#v7","status":"detected"},{"at":1189,"text":"John iii. 14","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"},{"at":1203,"text":"xii. 34","label":"John 12:34","href":"/jhn/12/#v34","status":"detected"},{"at":1218,"text":"Acts i. 16","label":"Acts 1:16","href":"/act/1/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.10.1","start":10,"end":10,"heading":"Then the disciples went away","excerpt":"The disciples therefore..., as feeling that nothing more could be learnt upon the spot.\n\nThe angels which had been seen by the women did not appear to the apostles. Such manifestations necessarily follow the laws of a spiritual economy. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.10-18.1","start":10,"end":18,"heading":"2. The revelation to personal love. The Lord transfigures devotion (vv. 10—18).","excerpt":"The details of this section are peculiar to St John. The bare fact is mentioned, Mark xvi. 9. It is significant that the first manifestation of the Risen Lord was granted to the patient watching of love. In this sense, Prov. viii. 17 found fulfilment. The late tradition  ... which represents the Lord as appearing first to His mother rests on no authority.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":81,"text":"Mark xvi. 9","label":"Mark 16:9","href":"/mrk/16/#v9","status":"detected"},{"at":219,"text":"Prov. viii. 17","label":"Proverbs 8:17","href":"/pro/8/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.11.1","start":11,"end":11,"heading":"But Mary","excerpt":"whose return has not been noticed, remained when the apostles went away : \" A stronger affection riveted to the spot one of a weaker nature\"  .... Yet she did not venture to enter the sepulchre, even after the apostles had done so. She continued standing  ... at the sepulchre without, i. 35, note.\n\nand (so) as she wept, she stooped down, and looked...] just as St John had done : v. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":382,"text":"v. 5","label":"John 20:5","href":"/jhn/20/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.12.1","start":12,"end":12,"heading":"And seeth...the one at the head, and the other at the feet","excerpt":"like the cherubim on the mercy-seat, between which the \" Lord of hosts dwelt,\" Exod. xxv. 22 ; 1 S. iv. 4 ; 2 S. vi. 2 ; Ps. lxxx. 1, xcix. 1.\n\nseeth] beholdeth. Both here and in v. 14 the word  ... suggests the idea of a silent contemplation for a time.\n\ntwo angels] Comp. v. 10, note. This is the only place where angels are mentioned in the narrative of the Evangelist. Comp. i. 52, xii. 29 (v. 4 is an early interpolation).\n\nin white] Matt, xxviii. 3 ; Mark xvi. 5 ; Acts i. 10. The same elliptical phrase is used Rev. iii. 4. Comp. Matt. xvii. 2, and parallels, Rev. iii. 5, 18, iv. 4, vi. 11, vii. 9, 13, xix. 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":79,"text":"Exod. xxv. 22","label":"Exodus 25:22","href":"/exo/25/#v22","status":"detected"},{"at":121,"text":"Ps. lxxx. 1","label":"Psalms 80:1","href":"/psa/80/#v1","status":"detected"},{"at":134,"text":"xcix. 1","label":"Psalms 99:1","href":"/psa/99/#v1","status":"detected"},{"at":179,"text":"v. 14","label":"John 20:14","href":"/jhn/20/#v14","status":"detected"},{"at":274,"text":"v. 10","label":"John 20:10","href":"/jhn/20/#v10","status":"detected"},{"at":379,"text":"i. 52","label":"John 1:52","href":"/jhn/1/#v52","status":"detected"},{"at":395,"text":"v. 4","label":"John 20:4","href":"/jhn/20/#v4","status":"detected"},{"at":457,"text":"Mark xvi. 5","label":"Mark 16:5","href":"/mrk/16/#v5","status":"detected"},{"at":471,"text":"Acts i. 10","label":"Acts 1:10","href":"/act/1/#v10","status":"detected"},{"at":518,"text":"Rev. iii. 4","label":"Revelation 3:4","href":"/rev/3/#v4","status":"detected"},{"at":537,"text":"Matt. xvii. 2","label":"Matthew 17:2","href":"/mat/17/#v2","status":"detected"},{"at":567,"text":"Rev. iii. 5, 18","label":"Revelation 3:18","href":"/rev/3/#v18","status":"detected"},{"at":567,"text":"Rev. iii. 5, 18","label":"Revelation 3:5","href":"/rev/3/#v5","status":"detected"},{"at":584,"text":"iv. 4","label":"Revelation 4:4","href":"/rev/4/#v4","status":"detected"},{"at":591,"text":"vi. 11","label":"Revelation 6:11","href":"/rev/6/#v11","status":"detected"},{"at":599,"text":"vii. 9, 13","label":"Revelation 7:13","href":"/rev/7/#v13","status":"detected"},{"at":599,"text":"vii. 9, 13","label":"Revelation 7:9","href":"/rev/7/#v9","status":"detected"},{"at":611,"text":"xix. 14","label":"Revelation 19:14","href":"/rev/19/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.13.1","start":13,"end":13,"heading":"they say unto her","excerpt":"The pronoun  ... which is inserted here, like the name which is inserted in v. 15, marks the pause during which Mary regarded those before her without speaking.\n\nMary repeats, with two significant variations, the words which she had addressed to the apostles (v. 2). It is easy to understand how they were repeated in her heart again and again as the sum of all her thoughts ; but she now says My Lord (not the Lord), and I know (not we know), the relation and the loss are, in this case, regarded as personal, and not as general. The familiar boldness of the words, spoken without special excitement or alarm, shews how the whole soul of the speaker was absorbed in one object.\n\nThe extreme simplicity of the narrative, it may be added, reflects something of the solemn majesty of the scene. The sentences follow without any connecting particles till v. 19. (Comp. c. xv.)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":76,"text":"v. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"},{"at":260,"text":"v. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"},{"at":852,"text":"v. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.14.1","start":14,"end":14,"heading":"when she had thus said, she turned","excerpt":"as unwilling to continue a conversation which promised no help. The vision of angels makes no impression upon her. We can imagine also that she became conscious of another Presence, as we often feel the approach of a visitor without distinctly seeing or hearing him. It may be too that the angels looking towards the Lord shewed some sign of His coming.\n\nand saw.., ,] and beholdeth... Comp. vv. 6, 12.\n\nknew not] She was pre-occupied with her own reflections. We see that only which we have the inward power of seeing. Till Mary was placed in something of spiritual harmony with the Lord she could not recognise Him. Comp. Luke xxiv. 16; Matt, xxviii. 17; ch. xxi. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":392,"text":"vv. 6, 12","label":"John 20:12","href":"/jhn/20/#v12","status":"detected"},{"at":392,"text":"vv. 6, 12","label":"John 20:6","href":"/jhn/20/#v6","status":"detected"},{"at":624,"text":"Luke xxiv. 16","label":"Luke 24:16","href":"/luk/24/#v16","status":"detected"},{"at":661,"text":"xxi. 4","label":"John 21:4","href":"/jhn/21/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.15.1","start":15,"end":15,"heading":"","excerpt":"The first words of the Lord, His first recorded words after the Resurrection, are a repetition of the angel's words, but with an important addition. He partly interprets the grief of the mourner oy asking, Whom seekest thou? She has lost some one (not something; i. 38).\n\nthe gardener] and therefore a friend, Matt, xxvii. 60; ch. xix. 41 f. The conjecture IT. JOHN. X [v. 1 6, 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":331,"text":"xix. 41","label":"John 19:41","href":"/jhn/19/#v41","status":"detected"},{"at":370,"text":"v. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.15.2","start":15,"end":15,"heading":"if thou have borne him...him...him","excerpt":"Mary makes no answer to the inquiry. Her heart is so full of the Person to whom it referred that she assumes that He is known to her questioner: \"palam omnibus esse credit, quod a suo corde nec ad momentum recedere potest\" (Bern. ' In Cant.' vii. 8). The trait is one of those direct reflections of life which mark St John's Gospel.\n\nand I...] Love makes her strength appear to be sufficient.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.16.1","start":16,"end":16,"heading":"","excerpt":"We must suppose a short pause, during which Mary resumes her former position, and receiving no answer, becomes lost in her grief again. While she is thus lost Jesus \"calleth her by name,\" Mary  ...; and in that direct personal address awakens the true self (Luke viii. 2 ; Mark xvi. 9). What the word of common interest (woman') could not do, the word of individual sympathy does at once (comp. ch. x. 3 ).\n\nShe turned] once again (as v. 14), but this time with a clear answer of reverent recognition, and saith unto him, in Hebrew, Rabboni, Master (Teacher). Yet the title, while it reveals her devotion, reveals also the imperfection of her faith (contrast v. 28).\n\nin Hebrew] The words must be added to the text. The exact term in the original text  ... is found only in St John's Gospel and in the Apocalypse. The notice of this detail for Greek readers seems to mark clearly what was the language of the most intimate intercourse of the Lord and His disciples. Comp. Acts xxii. 2, xxvi. 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":258,"text":"Luke viii. 2","label":"Luke 8:2","href":"/luk/8/#v2","status":"detected"},{"at":273,"text":"Mark xvi. 9","label":"Mark 16:9","href":"/mrk/16/#v9","status":"detected"},{"at":399,"text":"x. 3","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"},{"at":435,"text":"v. 14","label":"John 20:14","href":"/jhn/20/#v14","status":"detected"},{"at":659,"text":"v. 28","label":"John 20:28","href":"/jhn/20/#v28","status":"detected"},{"at":972,"text":"Acts xxii. 2","label":"Acts 22:2","href":"/act/22/#v2","status":"detected"},{"at":986,"text":"xxvi. 14","label":"Acts 26:14","href":"/act/26/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.16.2","start":16,"end":16,"heading":"Rabboni","excerpt":"The word occurs also in Mark x. 5 1. It is strictly \" my Master,\" but, as in Rabbi, the pronominal affix ceased to have any very distinct force. Here only is the term \" Master\" applied to the Lord after the Resurrection. The exact term  ... is used as a title of respect in the Targums (Gen. xxiii. 15). The interpretation \" Master \"  ..., which is added by the Evangelist, fixes the meaning, and excludes the higher sense of \"the divine Lord\"  ..., which has been sometimes given to it, as if it expressed a recognition of the Lord's higher Nature. The preservation of the form is one of those little touches which stamp the Evangelist as a Jew of Palestine (Delitzsch, 'Ztschr. f. luther. Theol.' 1878, s. 7). It is said that the form preserved in the original text (Rabbuni), which has been lost in the Vulgate and A. V. (Rabboni), is \" Galilaean \"  ... : if this be so, the trait is more significant.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":24,"text":"Mark x. 5","label":"Mark 10:5","href":"/mrk/10/#v5","status":"detected"},{"at":287,"text":"Gen. xxiii. 15","label":"Genesis 23:15","href":"/gen/23/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.17.1","start":17,"end":17,"heading":"Touch me not; for I am","excerpt":"The words imply, what a few copies here state by an interpolated clause, that Mary started up and ran to Christ, perhaps to clasp His feet (comp. Matt, xxviii. 9), and the exact form  ... implies further that she was already clinging to Him when He spoke. Thus she expressed in word and act the strength and the failure of her love, which the Lord disciplined and raised by His answer. The reason by which the Lord checked this expression of devotion can be differently apprehended. The \"for\" may refer (1) to the whole sentence which follows (7 am not... your God), or (2) only to the first clause (I am not ...Father). In the first case the imminent, though not realised, Ascension of the Lord would be regarded as forbidding the old forms of earthly intercourse. In the second case the Ascension would be presented as the beginning and condition of a new union. The latter seems to be unquestionably the true view, and falls in with the moral circumstances of the incident. Mary substituted a knowledge of the humanity of Christ for a knowledge of His whole Person: \"Quod vides hoc solum me esse putas : noli me tangere \" (Aug. ' In Joh.' xxvi. 3). She thought that she could now enjoy His restored Presence as she then apprehended it. She assumed that the return to the old life exhausted the extent of her Master's victory over death. Therefore in His reply Christ said: \"Do not cling to me, as if in that which falls under the senses you can know me as I am ; for there is yet something beyond the outward restoration to earth which must be realised, before that fellowship towards which you reach can be established as abiding. I am not yet ascended to the Father. When that last triumph is accomplished, then you will be able to enjoy the communion which is as yet impossible (' Sic tangitur ab iis a quibus bene tangitur, ascendens ad Patrem, manens cum Patre, aequalis Patri.' Aug. l. c.). Meanwhile, this is the reward of thy love, that thou shalt bear the message of the coming and more glorious change to those to whom thou didst bear the tidings of what seemed to be thy loss and theirs.\" Comp. Bern. 'Serm. in Cant.' xxxiii. 9 f. The spiritual temper of Mary will be seen to be the exact opposite of that of v. 1 8, 19.]","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":2223,"text":"v. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.17.2","start":17,"end":17,"heading":"","excerpt":"Thomas. She is satisfied with the earthly form which she recognises. Thomas, having thought that the restoration of the earthly life was impossible, rises from the recognition of the earthly form to the fullest acknowledgment of the divine : v. 28.\n\nTouch] The idea appears to be that of \" holding,\" in the desire to retain, and not of \" touching \" with a view to ascertain the corporeal reality of the Presence. Under other circumstances the Lord invited the disciples to \"handle\" His Person; Luke xxiv. 39, v. 27 ; comp. 1 John i. i.\n\nmy Father] The most ancient authorities omit the pronoun, reading the Father. The general conception of Fatherhood is given first, and this is afterwards defined and distinguished.\n\nbut go to my brethren..] The new title (Matt, xxviii. 10) follows from the use of the words \"the Father.\" Spiritual relationships now take the place of natural relationships. Comp. xix. 26, note ; Matt. xii. 48 f. The title occurs very significantly in the record of the first action of the Christian society: Acts i. 15 (in the midst of the brethren).\n\nI ascend...] Not \" I shall ascend,\" but \" I am ascending.\" In one sense the change symbolized by the visible Ascension was being wrought for the apostles during the forty days, as they gradually became familiarised with the phenomena of Christ's higher Life.\n\nThe message which Mary was charged to bear was one of promise as well as of fulfilment. Christ did not say \"I have risen again,\" as though the disciples could as yet understand the meaning of the words, but \" I ascend.\" The end was not to be grasped yet. The Resurrection was a beginning as well as a fulfilment.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":242,"text":"v. 28","label":"John 20:28","href":"/jhn/20/#v28","status":"detected"},{"at":494,"text":"Luke xxiv. 39","label":"Luke 24:39","href":"/luk/24/#v39","status":"detected"},{"at":509,"text":"v. 27","label":"Luke 5:27","href":"/luk/5/#v27","status":"detected"},{"at":900,"text":"xix. 26","label":"John 19:26","href":"/jhn/19/#v26","status":"detected"},{"at":916,"text":"Matt. xii. 48","label":"Matthew 12:48","href":"/mat/12/#v48","status":"detected"},{"at":1029,"text":"Acts i. 15","label":"Acts 1:15","href":"/act/1/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.17.3","start":17,"end":17,"heading":"unto my Father, and your Father","excerpt":"He who is the Father is Father of Christ and Father of men in different ways; of Christ by nature, of men by grace. And just as the Lord separated Himself from men while He affirmed His true Humanity by taking to Himself the title of \"the Son of Man,\" so here, while He affirms the true divine sonship of believers, He separates their sonship from His own. Comp. Hebr. ii. 11; Rom. viii. 29.\n\nmy God, and your God] In His perfect humanity Christ speaks of the Father as His God: Matt, xxvii. 46. Comp. Rev. iii. 2, 12 (not ii. 7).\n\nIn the epistles of St Paul the compound title \" the God and Father of our Lord Jesus Christ\" is not unfrequent: Rom. xv. 6; 2 Cor. i. 3, xi. 31 ; Eph. i. 3. Comp. 1 Cor. xv. 24.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":377,"text":"Rom. viii. 29","label":"Romans 8:29","href":"/rom/8/#v29","status":"detected"},{"at":502,"text":"Rev. iii. 2, 12","label":"Revelation 3:12","href":"/rev/3/#v12","status":"detected"},{"at":502,"text":"Rev. iii. 2, 12","label":"Revelation 3:2","href":"/rev/3/#v2","status":"detected"},{"at":644,"text":"Rom. xv. 6","label":"Romans 15:6","href":"/rom/15/#v6","status":"detected"},{"at":656,"text":"2 Cor. i. 3","label":"2 Corinthians 1:3","href":"/2co/1/#v3","status":"detected"},{"at":669,"text":"xi. 31","label":"2 Corinthians 11:31","href":"/2co/11/#v31","status":"detected"},{"at":678,"text":"Eph. i. 3","label":"Ephesians 1:3","href":"/eph/1/#v3","status":"detected"},{"at":695,"text":"1 Cor. xv. 24","label":"1 Corinthians 15:24","href":"/1co/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.18.1","start":18,"end":18,"heading":"came and told","excerpt":"cometh and telleth. The exact form of expression is remarkable : \"Cometh telling\"  ..., and not \" having come (or coming) telleth.\" The emphasis is thrown on Mary's immediate departure on her mission. For this purpose she was ready to leave the Lord at once. In the best authorities her words are partly direct and partly oblique: She. ..telleth, I nave seen the Lord; and how that he said these things unto her.\n\n3. The revelation to fearful disciples. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.18.2","start":18,"end":18,"heading":"","excerpt":"The details of this section are peculiar to St John — the closed doors, the fear of the Jews, the absence of St Thomas, the mission, the promise ; but the fact of the appearance to the assembled disciples on the evening of the first Easter day is recorded by St Luke, xxiv. 36, and St Mark, xvi. 14  ....\n\nThe clauses in St Luke which correspond most closely with St John (Luke xxiv. 36 b, 40) appear to have been very early [apostolic] additions to his original text.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":373,"text":"Luke xxiv. 36","label":"Luke 24:36","href":"/luk/24/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.19.1","start":19,"end":19,"heading":"Then the same day at evening, being the first day","excerpt":"When therefore it was evening on that day, the first day... The form of expression is singularly full and emphatic.\n\nWhen therefore...] The appearance to Mary Magdalene was (so to speak) necessarily supplemented by an appearance to the Church. The several revelations to individuals (Luke xxiv. 31, 34) prepared the way for this manifestation to the body ; and gave occasion for the gathering of the disciples. It could not but be that the tidings, which must have been spread through the company of believers, should cause many to come together, and perhaps to the \" upper room \" where the Last Supper was held. Comp. Acts i. 13.\n\non that day] that memorable day, the birthday of Christian life. Comp. i. 39 (40). v. 9, xi. 53, (xiv. 20, xvi. 23, 26), xix. 27, 31, xxi. 3 ; Mark iv. 35. The phrase corresponds with that year; xi. 49, note.\n\nevening] Comp. Luke xxiv. 29, 33, 36. The hour was evidently late, about 8 p.m. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":284,"text":"Luke xxiv. 31, 34","label":"Luke 24:31","href":"/luk/24/#v31","status":"detected"},{"at":284,"text":"Luke xxiv. 31, 34","label":"Luke 24:34","href":"/luk/24/#v34","status":"detected"},{"at":619,"text":"Acts i. 13","label":"Acts 1:13","href":"/act/1/#v13","status":"detected"},{"at":703,"text":"i. 39","label":"John 1:39","href":"/jhn/1/#v39","status":"detected"},{"at":715,"text":"v. 9","label":"John 20:9","href":"/jhn/20/#v9","status":"detected"},{"at":775,"text":"Mark iv. 35","label":"Mark 4:35","href":"/mrk/4/#v35","status":"detected"},{"at":857,"text":"Luke xxiv. 29, 33, 36","label":"Luke 24:29","href":"/luk/24/#v29","status":"detected"},{"at":857,"text":"Luke xxiv. 29, 33, 36","label":"Luke 24:33","href":"/luk/24/#v33","status":"detected"},{"at":857,"text":"Luke xxiv. 29, 33, 36","label":"Luke 24:36","href":"/luk/24/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.19.2","start":19,"end":19,"heading":"when the doors were shut","excerpt":"... The clause can only have been added to mark the miraculousness of the Lord's appearance. He came not in any ordinary, natural way (comp. Luke xxiv. 31). It is vain to speculate as to the manner in which He came. All that is set before us is that He was not bound by the present conditions of material existence which we observe. The Evangelist, it must be added, simply states the facts. He does not, as some later commentators, represent the Lord as coming through the closed doors, or entering in any definite manner.\n\nwhere the disciples were (omit assembled)] \"the eleven and they that were with them\" in the words of St Luke (xxiv. 33). Though St Thomas was absent, the apostles as a body (\" the eleven \") were assembled.\n\nfor fear of the Jews] Comp. vii. 13. This clause explains the careful closing of the room. Rumours of the Resurrection had been spread, and it was as yet uncertain what policy the popular leaders would adopt.\n\nPeace be unto you] This was the ordinary salutation (comp. Luke x. 5), which is still in use, but here it was employed with a peculiar force. The disciples were troubled, alarmed, fearful (comp\". Luke xxiv. 37), and the Risen Lord by His Presence announced confidence and victory. Compare Gen. xliii. 23 and ch. xiv. 27, the last words spoken (and perhaps spoken in the same room) before the Lord \" went out\" to His Passion.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":141,"text":"Luke xxiv. 31","label":"Luke 24:31","href":"/luk/24/#v31","status":"detected"},{"at":760,"text":"vii. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"},{"at":1001,"text":"Luke x. 5","label":"Luke 10:5","href":"/luk/10/#v5","status":"detected"},{"at":1138,"text":"Luke xxiv. 37","label":"Luke 24:37","href":"/luk/24/#v37","status":"detected"},{"at":1231,"text":"Gen. xliii. 23","label":"Genesis 43:23","href":"/gen/43/#v23","status":"detected"},{"at":1254,"text":"xiv. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.20.1","start":20,"end":20,"heading":"when he had so said, he shewed unto them his hands and his side","excerpt":"Literally, according to the most ancient text, both His hands and His side unto them. There is a solemn pathos in the full form of description. St Luke notices \" His hands and His feet \" (xxiv. 40). St John had specially recorded the piercing of the side, and hence he naturally recalled that wound.\n\nThen were the disciples] The disciples therefore -were glad... At first \"they believed not for joy \" (Luke xxiv. 41) ; but the joy of kindled hope became only fuller when it was changed into the joy of conviction ; when they saw  ... the Lord, and knew beyond all doubt (20) that it was He Himself.\n\nthe Lord] v. 2.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":403,"text":"Luke xxiv. 41","label":"Luke 24:41","href":"/luk/24/#v41","status":"detected"},{"at":611,"text":"v. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.21.1","start":21,"end":21,"heading":"Then said Jesus to them again","excerpt":"The necessary preparation was now completed. When doubt was overcome the new work was announced. The first \"Peace\" was the restoration of personal confidence: the second \" Peace\" was the preparation for work. Both however are equally extended to all present.\n\nas my Father (the Father) hath sent me... ,] The mission of Christ is here regarded not in the point of its historical fulfilment (sent), but in the permanence of its effects (hath sent). The form of the fulfilment of Christ's mission was now to be changed, but the mission itself was still continued and still effective. The apostles were commissioned to carry on Christ's work, and not to begin a new one. Their office was an application of His office according to the needs of men. See Additional Note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.22.1","start":22,"end":22,"heading":"breathed on them","excerpt":"Comp. Gen. ii. 7 (LXX.). The same image which was used to describe the communication of the natural life, is here used to express the communication of the new, spiritual, life of re-created humanity.\n\nThe \"breath\"  ... is an emblem of the Spirit, iii. 8 ; and by \" breathing,\" as Augustine observes, the Lord shewed that the Spirit was not the Spirit of the Father only but also His own.\n\nThe act is described as one  ... and not repeated. The gift was once for all, not to individuals but to the abiding body.\n\non them. ..unto them] There is nothing to limit the pronoun to \"the ten.\" It appears from Luke xxiv. 33, that there was a general gathering of the believers in Jerusalem (those with them: in v. 24 \"the twelve\" are evidently distinguished from \"the disciples\"). There is a Jewish legend that when Moses laid his hand on Joshua, God said, \" In this world only individuals possess the gift of prophecy, but in 'the world to come' (the Messianic age) all Israelites shall be seers: Joel iii. 1\" ('Midrash Tanchuma,' 65 c, quoted by Wünsche).\n\nReceive] Literally, Take .... The choice of word seems to mark the personal action of man in this reception. He is not wholly passive even in relation to the divine gift. The same word is used of \"life\" (x. 17 f.) and \"words\" (xii. 48). ... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Gen. ii. 7","label":"Genesis 2:7","href":"/gen/2/#v7","status":"detected"},{"at":602,"text":"Luke xxiv. 33","label":"Luke 24:33","href":"/luk/24/#v33","status":"detected"},{"at":703,"text":"v. 24","label":"John 20:24","href":"/jhn/20/#v24","status":"detected"},{"at":990,"text":"Joel iii. 1","label":"Joel 3:1","href":"/jol/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.22.2","start":22,"end":22,"heading":"the Holy Ghost","excerpt":"Or rather, in order to express the absence of the article, a gift of the Holy Ghost (comp. vii. 39), even the power of the new life proceeding from the Person of the Risen Christ. The presence of this new life f humanity in the disciples communicated to them by Christ was the necessary condition for the descent of the Holy Spirit on the day of Pentecost. The Spirit which the Lord imparted to them was His Spirit, or, as it may be expressed, the Holy Spirit as dwelling in Him. By this He first quickened them, and then sent, according to His promise, the Paraclete to be with them, and to supply all power for the exercise of their different functions. The relation of the Paschal to the Pentecostal gift is therefore the relation of quickening to endowing. The one answers to the power of the Resurrection, and the other to the power of the Ascension (Godet) ; the one to victory and the other to sovereignty. The characteristic effect of the Pentecostal gift was shewn in the exercise of supremacy potentially universal. The characteristic effect of the Paschal gift was shewn in the new faith by which the disciples were gathered into a living society (comp. Luke xxiv. 45). All those interpretations of the words which limit them to a particular gift, as of working miracles, or of knowledge, or the like, fall completely short of the meaning which points to an endowment not occasional but perpetual. To regard the words and act as a promise only and a symbol of the future gift is wholly arbitrary and unnatural.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":91,"text":"vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":1165,"text":"Luke xxiv. 45","label":"Luke 24:45","href":"/luk/24/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.23.1","start":23,"end":23,"heading":"","excerpt":"The pronouns in this case are unemphatic. The main thought which the words convey is that of the reality of the power of absolution from sin granted to the Church, and not of the particular organization through which the power is administered. There is nothing in the context, as has been seen, to shew that the gift was confined to any particular group (as the apostles) among the whole company present. The commission therefore must be regarded properly as the commission of the Christian society and not as that of the Christian ministry. (Comp. Matt. v. 13, 14.) The great mystery of the world, absolutely insoluble by thought, is that of sin ; the mission of Christ was to bring salvation from sin, and the work of His Church is to apply to all that which He has gained. Christ risen was Himself the sign of the completed overthrow of death, the end of sin, and the impartment of His Life necessarily carried with it the fruit of His conquest. Thus the promise is in one sense an interpretation of the gift. The gift of the Holy Spirit finds its application in the communication or withholding of the powers of the new Life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":549,"text":"Matt. v. 13, 14","label":"Matthew 5:13–14","href":"/mat/5/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.23.2","start":23,"end":23,"heading":"","excerpt":"The promise, as being made not to one but to the society, carries with it of necessity, though this is not distinctly expressed, the character of perpetuity; the society never dies (comp. v. 21). In this respect the promise differs essentially from that to St Peter (Matt. xvi. 1 8 f., see note), which was distinctly personal. And the scope of the promise differs from that formerly given to the society (Matt, xviii. 18 f., see note), which concerns the enactment of ordinances and not the administration of that which is purely spiritual. At the same time this promise carries that forward to a higher region. As that promise gave the power of laying down the terms of fellowship, so this gives a living and abiding power to declare the fact and the conditions of forgiveness. The conditions, as interpreted by the apostolic practice, no less than by the circumstances of the case, refer to character (comp. Luke xxiv. 47). The gift, and the refusal of the gift, are regarded in relation to classes and not in relation to individuals. The use of the plural appears in some degree to indicate this  ... ; and still more the necessity of giving to \" retain \" an application corresponding to that of \"remit.\" It is impossible to contemplate an absolute individual exercise of the power of \"retaining;\" so far it is contrary to the scope of the passage to seek in it a direct authority for the absolute individual exercise of the \"remitting.\" At the same time the exercise of the power must be placed in the closest connexion with the faculty of spiritual discernment consequent upon the gift of the Holy Spirit. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":188,"text":"v. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"},{"at":267,"text":"Matt. xvi. 1","label":"Matthew 16:1","href":"/mat/16/#v1","status":"detected"},{"at":911,"text":"Luke xxiv. 47","label":"Luke 24:47","href":"/luk/24/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.23.3","start":23,"end":23,"heading":"remit","excerpt":"This is the only place in St John's Gospel where the word occurs in this connexion. Comp. 1 John i. 9, ii. 12. The use is frequent in the Synoptists.\n\nremitted. . .retained] The use of the perfect in these two words (dtfrfcovrai, according to the most probable reading, and K ... expresses the absolute efficacy of the power. No interval separates the act from the issue. There is perfect harmony, perfect coincidence, between the divine voice through the society and the divine will.\n\nretain] hold fast, so that they may not pass away from him to whom they attach. The word  ... is used several times in the Apocalypse of \"holding fast doctrine\" and the like (ii. 13 ff., 25, iii. 11).\n\n4. The revelation to the anxious questioner. The Lord gives conviction by sight and blessing to faith (vv. 24 — 29).\n\nThis section is entirely peculiar to St John.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":90,"text":"1 John i. 9","label":"1 John 1:9","href":"/1jn/1/#v9","status":"detected"},{"at":103,"text":"ii. 12","label":"1 John 2:12","href":"/1jn/2/#v12","status":"detected"},{"at":791,"text":"vv. 24","label":"John 20:24","href":"/jhn/20/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.24.1","start":24,"end":24,"heading":"Thomas","excerpt":"Comp. xi. 16, note. the twelve] Comp. vi. 67, note.\n\nwas not with them] The cause of the absence of St Thomas is not expressed or hinted at. It is easy to imagine that one of his temperament (see xi. 16) would prefer to wait in solitude for some light upon the mystery of the Passion.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xi. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"},{"at":38,"text":"vi. 67","label":"John 6:67","href":"/jhn/6/#v67","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.25.1","start":25,"end":25,"heading":"The other disciples therefore","excerpt":"The assurance of joy was of necessity conveyed to him who had not received it ; and it was given in its completest form, We have seen the Lord, where the absence of a pronoun in the original throws the stress upon the verb.\n\nThe reply of St Thomas reveals how he had dwelt upon the terrible details of the Passion. The wounds of the Lord are for him still gaping, as he had seen them. He must be able to reconcile that reality of death with life before he can believe. Just as before (xi. 1 6) he sets the most extreme case before himself and will face that. It is further to be remarked that the Lord had offered the test of touch to the disciples on the former occasion (Luke xxiv. 39, 40). It is likely therefore that St Thomas shaped his words according to what they had told him (v. 20, hands, side). The correspondence is full of interest.\n\nprint... print] The reading place for print  ... in the second instance is nothing more than an early and natural mistake. The repetition of the same word is significant ; and the A. V. has obliterated another example of the same use by substituting, here and in v. 27, thrust thy hand for put  ... thy hand in the second clause.\n\n ... \"Thou fool  ...,\" is a Jewish saying, \" if thou hadst not seen thou wouldest not have believed: thou art a mocker\"  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":673,"text":"Luke xxiv. 39, 40","label":"Luke 24:39–40","href":"/luk/24/#v39","status":"detected"},{"at":785,"text":"v. 20","label":"John 20:20","href":"/jhn/20/#v20","status":"detected"},{"at":1110,"text":"v. 27","label":"John 20:27","href":"/jhn/20/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.26.1","start":26,"end":26,"heading":"after eight days","excerpt":"During this interval, as far as appears, the disciples were left to ponder over and take into their hearts the facts of Easter Day. No fresh manifestations seem to have been made to them. At length therefore they were free, as the Festival and the Sabbath were over, to go to Galilee.. Yet it was natural for them to look for some fresh token of hope on the first weekly return of the day of the Resurrection. Nothing is said of the time of their gathering. It may have been in the evening (i.e. the beginning of the Jewish day), when they were preparing for their departure from Jerusalem on the morrow. However this may have been Thomas, in spite of his unsatisfied misgivings, had not left their company. He shewed faith in act if not in thought. On the other hand the ten had not excluded him, though unconvinced, from their society.\n\nagain . . . within . . .] The words imply that the gathering was held in the same place and under the same circumstances as before. Yet it is perhaps not without meaning that the words \" for fear of the Jews\" (v. 19) are not repeated. The power of the new life had freed them from this, though their doors were closed. The phrase \"his disciples\" (v. 19 \"the disciples\"), when the Lord's name has not preceded, will be noticed. Comp. xix. 4, note.\n\nthen came Jesus] The original unconnected phrase is far more solemn : Jesus cometh.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1049,"text":"v. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"},{"at":1186,"text":"v. 19","label":"John 20:19","href":"/jhn/20/#v19","status":"detected"},{"at":1272,"text":"xix. 4","label":"John 19:4","href":"/jhn/19/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.27.1","start":27,"end":27,"heading":"Then saith he","excerpt":"By recalling St Thomas' own words the Lord shews that He was present at the very time when St Thomas was questioning His Resurrection.\n\nbehold] see  .... One look was enough.\n\nbe not ...] Rather, \"become not.\" Belief and unbelief both grow. St Thomas \" was \" not, but he \" was on the way to be,\" faithless. And yet further the tense of the verb  ... marks the process as continually going on. The transformation is regarded as present and not as a future result.\n\nThe exact correspondence of the two words \"faithless,\" \"believing,\" in the original (ani ... cannot be adequately rendered in English: \"unbelieving\" ... \"believing,\" and \"faithless\" ... \"faithful,\" both fall short of the idea.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.28.1","start":28,"end":28,"heading":"","excerpt":"Everything combines to shew that St Thomas did not employ the test which he had himself proposed (e.g. hast seen, not hast felt). The presence of the Lord enabled him to feel at once that what he had unconsciously desired was something more than could be assured to him by mere sensible testing. He recognised the Lord, but that was not all. So far the criterion which he imagined might have brought conviction. But he knew also that his Lord was more than man. Having set before himself distinctly the extent of his hope he was better able than others to perceive how the revelation of the Lord went beyond it. In his example it is seen that faith is not measured by sight, while it is the interpretation of actual phenomena.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.28.2","start":28,"end":28,"heading":"And Thomas...My Lord and my God","excerpt":"The words are beyond question addressed to Christ (saith unto him), and cannot but be understood as a confession of belief as to His Person  ... expressed in the form of an impassioned address. The discipline of selfquestioning, followed by the revelation of tender compassion and divine knowledge, enabled St Thomas to rise to the loftiest view of the Lord given in the Gospels. His sublime, instantaneous confession, won from doubt, closes historically the progress of faith which St John traces. At first (ch. i. 1) the Evangelist declared his own faith : at the end he shews that this faith was gained in the actual intercourse of the disciples with Christ. The record of this confession therefore forms the appropriate close to his narrative; and the words which follow shew that the Lord accepted the declaration of His Divinity as the true expression of faith. He never speaks of Himself directly as God (comp. v. 18), but the aim of His revelation was to lead men to see God in Him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":513,"text":"i. 1","label":"John 1:1","href":"/jhn/1/#v1","status":"detected"},{"at":918,"text":"v. 18","label":"John 20:18","href":"/jhn/20/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.29.1","start":29,"end":29,"heading":"Thomas, because","excerpt":"Omit Thomas. There is a power and clearness in the confession which rests on thought and vision, but the Lord shews a happier triumph. The first clause of His reply is half interrogative, half exclamatory (comp. xvi. 31). Then follows the great promise for all ages, based on the experience of the first week of the proclamation of the good tidings: Blessed are they that saw not and yet believed, believed not simply from the word of others but from actual experience, which told them that Christ was risen, because He was indeed with them. Report, like sight, is the occasion, and not the final stay of faith. The change of tense in the participle  ... evidently marks the statement as realised already in the Christian society. There must have been many disciples who had only heard of the appearances on Easter Day, and of these some at least had believed. Their \"happiness \"  ... lay in the fact that at once they were in sympathy with the facts of the unseen order.\n\nThis last and greatest of the Beatitudes is the peculiar heritage of the later Church. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":212,"text":"xvi. 31","label":"John 16:31","href":"/jhn/16/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.30.1","start":30,"end":30,"heading":"","excerpt":"The particle of connexion in this verse is difficult to express  .... The Evangelist seems to say, looking back upon the representative events which he had related, crowned by the events of the Resurrection : \"So then  ..., as naturally might be expected by any reader who has followed the course of my narrative, many other signs did Jesus ... but out of the whole sum these are written ...\" (For the construction see Mark xvi. 19 f.; Luke iii. 18 f.; Acts viii. 4 f., and often ; the pc v answers to de in v. 31, and the ovv marks the transition.) The \" signs\" referred to cannot be limited to those of the Risen Christ, though these illuminated and interpreted the remainder. The clause \" in the presence of His disciples,\" however, belongs primarily to these, inasmuch as they were confined to the experience of believers. The statement is of primary importance in connexion with the scope of the Gospel. It was not St John's purpose to write a \" Life\" of the Lord. His work was a Gospel and not a biography.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":419,"text":"Mark xvi. 19","label":"Mark 16:19","href":"/mrk/16/#v19","status":"detected"},{"at":436,"text":"Luke iii. 18","label":"Luke 3:18","href":"/luk/3/#v18","status":"detected"},{"at":453,"text":"Acts viii. 4","label":"Acts 8:4","href":"/act/8/#v4","status":"detected"},{"at":508,"text":"v. 31","label":"John 20:31","href":"/jhn/20/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.31.1","start":31,"end":31,"heading":"that ye might...ye might have life through","excerpt":"that ye na&y...j>e may have life In... The object of the Gospel is described under its two main aspects, intellectual and moral. It was designed to produce a two-fold conviction, and through this the enjoyment of a life-giving faith: these things are written in order that readers may believe, that Jesus perfect man — is the Christ, the fulfiller of the hopes and promises of Israel (comp. Matt, i. 1 6), and also the Son of God (comp. Luke iii. 23, 38), the fulfiller of the destiny of mankind; and then, in virtue of this belief, held as a present power, may have life in His name, that is, in fellowship with Him as revealed in the fulness of His double nature. This declaration of the purpose of the Gospel corresponds most closely with the Apostle's declaration of the purpose of his Epistle, 1 John i. 3, 4. In both cases a historic message is made the spring of the highest blessing of \" life,\" of divine \" fellowship.\" have life] Comp. 1 John v. 13. The general relation between the Christology of the Gospel and of the first Epistle of St John is of the highest interest and significance. In the Gospel the Evangelist shews step by step that the historic Jesus was the Christ, the Son of God (opposed to mere \" flesh \") ; in the Epistle he re-affirms that the Christ, the Son of God, was true man (opposed to mere \" spirit :\" 1 John iv. 2). The correspondences and differences are equally striking.\n\nADDITIONAL NOTE on CHAP. xx. 21.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":437,"text":"Luke iii. 23, 38","label":"Luke 3:23","href":"/luk/3/#v23","status":"detected"},{"at":437,"text":"Luke iii. 23, 38","label":"Luke 3:38","href":"/luk/3/#v38","status":"detected"},{"at":799,"text":"1 John i. 3, 4","label":"1 John 1:3–4","href":"/1jn/1/#v3","status":"detected"},{"at":945,"text":"1 John v. 13","label":"1 John 5:13","href":"/1jn/5/#v13","status":"detected"},{"at":1336,"text":"1 John iv. 2","label":"1 John 4:2","href":"/1jn/4/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.31.2","start":31,"end":31,"heading":"","excerpt":"In this verse the tenses of the verbs  ... (I.), and the difference of the verbs themselves  ..., require to be noticed (II.).\n\nI. The mission of Christ is sometimes (1) contemplated in the one specific fact of the Incarnation  ... ; sometimes (2) it is contemplated in its abiding issues (an .... A study of the passages in which the two forms are severally used will bring out their exact meaning.\n\n1. ... In these passages there is no variation of reading. ...\n\nIn all these cases it will be found that the exact force of the teaching lies in the actual fact of Christ's mission.\n\n2. The perfect  ... is far more rare. It occurs without any variation in 1 John iv. 14  .... ...\n\nThe use of the perfect elsewhere is sufficiently frequent to shew that it preserves its proper sense, and describes a mission which continues in its present effects. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":657,"text":"1 John iv. 14","label":"1 John 4:14","href":"/1jn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.20.31.3","start":31,"end":31,"heading":"","excerpt":"The combined use of the aorist and perfect in 1 John iv. 9 ff. is singularly instructive.\n\nII. The contrast between the verbs  ... in the two clauses is obviously significant. Both verbs are used of the mission of the Son, and of the mission of believers, but with distinct meanings. The former  ... corresponds with the idea of our own words \" despatch \" and \" envoy,\" and conveys the accessory notions of a special commission, and so far of a delegated authority in the person sent. ...\n\nIt is used of the mission of the disciples : iv. 38, xvii. 18. Comp. Matt. x. 5, 16, xxi. 34, 36, xxiii. 37; Mark vi. 7; Luke ix. 2, xxii. 35.\n\nThe force of the word is illustrated by the other passages in which it is found: i. 6, 19, 24, iii. 28, v. 33, vii. 32, xi. 3. These passages help to bring out the meaning of the phrase in xviii. 24, by which it is implied that the Lord was \" despatched \" to Caiaphas as already bearing His condemnation, and stamped with the mark of Annas.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":46,"text":"1 John iv. 9","label":"1 John 4:9","href":"/1jn/4/#v9","status":"detected"},{"at":559,"text":"Matt. x. 5, 16","label":"Matthew 10:16","href":"/mat/10/#v16","status":"detected"},{"at":559,"text":"Matt. x. 5, 16","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":575,"text":"xxi. 34, 36","label":"Matthew 21:34","href":"/mat/21/#v34","status":"detected"},{"at":575,"text":"xxi. 34, 36","label":"Matthew 21:36","href":"/mat/21/#v36","status":"detected"},{"at":588,"text":"xxiii. 37","label":"Matthew 23:37","href":"/mat/23/#v37","status":"detected"},{"at":599,"text":"Mark vi. 7","label":"Mark 6:7","href":"/mrk/6/#v7","status":"detected"},{"at":611,"text":"Luke ix. 2","label":"Luke 9:2","href":"/luk/9/#v2","status":"detected"},{"at":623,"text":"xxii. 35","label":"Luke 22:35","href":"/luk/22/#v35","status":"detected"},{"at":738,"text":"v. 33","label":"John 20:33","href":"/jhn/20/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.20.19.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:19","href":"/jhn/20/#v19-henry","text":"v. 1","snippet":"Though it was said here expressly (v. 1) that Christ arose on the first day of the week, and it might have been sufficient to say here (v. 19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of …"},{"id":"ryle.JHN.6.17.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:17","href":"/jhn/6/#v17-ryle","text":"John XX. 1","snippet":"The Greek word for \" dark \" is always rendered \" darkness \" in other places, except John XX. 1."},{"id":"westcott.JHN.11.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:28","href":"/jhn/11/#v28-westcott","text":"xx. 1","snippet":"Comp. xx. 1 6, xiii. 13 f. ; Matt. xxvi. 18, and parallels."},{"id":"westcott.JHN.20.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:15","href":"/jhn/20/#v15-westcott","text":"v. 1","snippet":"X [v. 1 6, 17."},{"id":"westcott.JHN.20.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:17","href":"/jhn/20/#v17-westcott","text":"v. 1","snippet":"The spiritual temper of Mary will be seen to be the exact opposite of that of v. 1 8, 19.]"}],"2":[{"id":"henry.JHN.20.13.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:13","href":"/jhn/20/#v13-henry","text":"v. 2","snippet":"The same story she had told, v. 2."},{"id":"bengel.JHN.13.21-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:21–23","href":"/jhn/13/#v21-bengel","text":"xx. 2","snippet":"… Thaum. p. 181); for John is designated as the one especially favoured by the grace of the Lord.* Accordingly this appellation is put, even where the accompanying context did not much require it: for instance, in ch. xx. 2, In connection with Peter, whose name is given."},{"id":"bengel.JHN.13.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:24","href":"/jhn/13/#v24-bengel","text":"xx. 2","snippet":"There was a close intimacy between Peter and John, as appears from ch. xx. 2 [Mary Magdalene, after being at the empty tomb, “ cometh to Simon Peter, and to the other disciple whom Jesus loved” ... xxi. 7, 20 [They are associated together at Jesus’ appearing to the disciples at the Sea of …"},{"id":"bengel.JHN.18.25-27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:25–27","href":"/jhn/18/#v25-bengel","text":"xx. 2, 3","snippet":"Add ch. xx. 2, 3 [which presupposes his repentance]. ... lest they should be defiled) as Pilate’s house was not cleared out of leaven: Deut. xvi. 4, “There shall be no leavened bread seen with thee in all thy coasts seven days.”"},{"id":"bengel.JHN.20.8-10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:8–10","href":"/jhn/20/#v8-bengel","text":"ver. 2","snippet":"and believed) He saw that the body of Jesus was not there, and he believed that it had been removed elsewhere, as Mary Magdalene had said, ver. 2, [not, he believed in the resurrection of ... comp. the following verse, “ For as yet they knew not the Scripture, that He must rise again.” ... went away ; as if nothing more remained now to be done in this business. …"},{"id":"ryle.JHN.1.40.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:40","href":"/jhn/1/#v40-ryle","text":"XX. 2","snippet":"(John xiii. 23 ; xix. 26, 35 ; XX. 2 ; xxi. 7, 20, 24."},{"id":"westcott.JHN.4.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:1","href":"/jhn/4/#v1-westcott","text":"xx. 2, 13, 18, 35","snippet":"Comp. xx. 2, 13, 18, 35, xxi. 7."},{"id":"westcott.JHN.11.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:36","href":"/jhn/11/#v36-westcott","text":"xx. 2","snippet":"how he loved ... him!] Comp. xx. 2."},{"id":"westcott.JHN.20.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:13","href":"/jhn/20/#v13-westcott","text":"v. 2","snippet":"Mary repeats, with two significant variations, the words which she had addressed to the apostles (v. 2)."},{"id":"westcott.JHN.20.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:20","href":"/jhn/20/#v20-westcott","text":"v. 2","snippet":"the Lord] v. 2."}],"3":[{"id":"bengel.JHN.18.25-27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:25–27","href":"/jhn/18/#v25-bengel","text":"xx. 2, 3","snippet":"Add ch. xx. 2, 3 [which presupposes his repentance]. ... lest they should be defiled) as Pilate’s house was not cleared out of leaven: Deut. xvi. 4, “There shall be no leavened bread seen with thee in all thy coasts seven days.”"},{"id":"ryle.JHN.18.15.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:15","href":"/jhn/18/#v15-ryle","text":"John xx, 3, 3, 4","snippet":"Precisely the same expression is used in four successive verses (John xx, 3, 3, 4, and 8), where John is clearly referred to."}],"4":[{"id":"westcott.JHN.20.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:12","href":"/jhn/20/#v12-westcott","text":"v. 4","snippet":"Comp. i. 52, xii. 29 (v. 4 is an early interpolation)."}],"5":[{"id":"westcott.JHN.20.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:11","href":"/jhn/20/#v11-westcott","text":"v. 5","snippet":"and (so) as she wept, she stooped down, and looked...] just as St John had done : v. 5."}],"6":[{"id":"westcott.JHN.20.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:14","href":"/jhn/20/#v14-westcott","text":"vv. 6, 12","snippet":"Comp. vv. 6, 12."}],"7":[{"id":"westcott.JHN.20.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:6","href":"/jhn/20/#v6-westcott","text":"v. 7","snippet":"and seeth the linen clothes lie . . .] and h e b e holdeth the linen cloths (and v. 7) lying."}],"8":[],"9":[{"id":"henry.JHN.20.8.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:8","href":"/jhn/20/#v8-henry","text":"v. 9","snippet":"The evangelist tells us (v. 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."},{"id":"westcott.JHN.3.14.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:14","href":"/jhn/3/#v14-westcott","text":"xx. 9","snippet":"Comp. xx. 9 note, v. 30 note."},{"id":"westcott.JHN.10.16.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:16","href":"/jhn/10/#v16-westcott","text":"xx. 9","snippet":"Comp. xx. 9, note."},{"id":"westcott.JHN.20.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:19","href":"/jhn/20/#v19-westcott","text":"v. 9","snippet":"Comp. i. 39 (40). v. 9, xi. 53, (xiv. 20, xvi. 23, 26), xix. 27, 31, xxi. 3 ; Mark iv. 35."}],"10":[{"id":"westcott.JHN.20.1-9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:1–9","href":"/jhn/20/#v1-westcott","text":"vv. 10","snippet":"The Lord transfigures devotion (vv. 10— 18)."},{"id":"westcott.JHN.20.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:12","href":"/jhn/20/#v12-westcott","text":"v. 10","snippet":"two angels] Comp. v. 10, note."}],"11":[{"id":"westcott.JHN.20.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:5","href":"/jhn/20/#v5-westcott","text":"v. 11","snippet":"The original word ..., which is thus paraphrased, occurs in v. 11 and in the parallel passage, Luke xxiv. 12, and again in 1 Pet. i. 12 ; James i. 25."}],"12":[{"id":"henry.JHN.20.10.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:10","href":"/jhn/20/#v10-henry","text":"v. 12","snippet":"… 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 (v. 12), and yet Peter and John come to the sepulchre, and go into it, and see none."},{"id":"bengel.JHN.20.5-6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:5–6","href":"/jhn/20/#v5-bengel","text":"ver. 12","snippet":"Comp. ver. 12, “One angel at the head (where the sudarium had been), the other at the feet."},{"id":"westcott.JHN.20.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:14","href":"/jhn/20/#v14-westcott","text":"vv. 6, 12","snippet":"Comp. vv. 6, 12."}],"13":[{"id":"bengel.JHN.2.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:4","href":"/jhn/2/#v4-bengel","text":"John xx. 13","snippet":"Comp. note on John xx. 13."},{"id":"westcott.JHN.4.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:1","href":"/jhn/4/#v1-westcott","text":"xx. 2, 13, 18, 35","snippet":"Comp. xx. 2, 13, 18, 35, xxi. 7."},{"id":"westcott.JHN.20.2.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:2","href":"/jhn/20/#v2-westcott","text":"v. 13","snippet":"Compare v. 13, \" I know not,\" in connexion with \"my Lord,\" spoken in her solitude to (apparent) strangers."}],"14":[{"id":"ryle.JHN.21.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:4","href":"/jhn/21/#v4-ryle","text":"John xx. 14","snippet":"(John xx. 14.)"},{"id":"westcott.JHN.20.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:12","href":"/jhn/20/#v12-westcott","text":"v. 14","snippet":"Both here and in v. 14 the word ... suggests the idea of a silent contemplation for a time."},{"id":"westcott.JHN.20.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:16","href":"/jhn/20/#v16-westcott","text":"v. 14","snippet":"She turned] once again (as v. 14), but this time with a clear answer of reverent recognition, and saith unto him, in Hebrew, Rabboni, Master (Teacher)."},{"id":"westcott.JHN.21.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:4","href":"/jhn/21/#v4-westcott","text":"xx. 14","snippet":"After the Resurrection He was known as He pleased, and not necessarily at once (ch. xx. 14 ff. ; Luke xxiv. 31)."}],"15":[{"id":"bengel.JHN.12.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:21","href":"/jhn/12/#v21-bengel","text":"xx. 15","snippet":"Sir) They address him thus, as being almost unknown to them; comp. ch. xx. 15 [Mary Magdalene, after the resurrection, not knowing Jesus, addresses Him, ‘ Sir’]; but not without therein implying some degree of respect."},{"id":"bengel.JHN.20.1-2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:1–2","href":"/jhn/20/#v1-bengel","text":"ver. 15","snippet":"Comp. note on ch. xxi. 15. ... the Lord) She retains her exalted estimation of Jesus: ver. 15, “ My Lord.” ... we know not) She speaks in the name of the other women also, or in that of the disciples, whom she knew to be distressed on the same account."},{"id":"ryle.JHN.4.11.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:11","href":"/jhn/4/#v11-ryle","text":"xx. 15","snippet":"John iv. 49; v. 7 ; xii. 21; xx. 15."},{"id":"westcott.JHN.20.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:2","href":"/jhn/20/#v2-westcott","text":"v. 15","snippet":"The subject is indefinite: it may be \"the Jews\" (comp. xix. 4), or it may be \"those who provided the temporary resting-place\" (xix. 42, comp. v. 15)."},{"id":"westcott.JHN.20.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:7","href":"/jhn/20/#v7-westcott","text":"v. 15","snippet":"Compare v. 15."},{"id":"westcott.JHN.20.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:13","href":"/jhn/20/#v13-westcott","text":"v. 15","snippet":"The pronoun ... which is inserted here, like the name which is inserted in v. 15, marks the pause during which Mary regarded those before her without speaking."}],"16":[{"id":"bengel.JHN.20.11-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:11–13","href":"/jhn/20/#v11-bengel","text":"ver. 16","snippet":"Comp. with this ver. 16, Mapia, Mary ! ..."},{"id":"bengel.JHN.20.23-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:23–24","href":"/jhn/20/#v23-bengel","text":"ver. 16","snippet":"who is called) A formula of explaining or translating, similar to that in ver. 16, which is to say."},{"id":"bengel.JHN.20.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:28","href":"/jhn/20/#v28-bengel","text":"ver. 16","snippet":"A similar Vocative occurs twice in ver. 16, also in Hosea ii. 23, “I will say, thou, my people, and they shall say, Thou, my God."},{"id":"westcott.JHN.3.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:2","href":"/jhn/3/#v2-westcott","text":"John xx. 16","snippet":"It is formed like \"Master\" from a root meaning great, and was used in three forms, Rab, Rabbi, Rabban (Rabbun, John xx. 16)."}],"17":[{"id":"henry.JHN.14.28.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:28","href":"/jhn/14/#v28-henry","text":"ch. xx. 17","snippet":"Therefore he sent this message after his resurrection (ch. xx. 17), I ascend to my Father and your Father, as most comfortable. 2."},{"id":"henry.JHN.15.14-15.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:14–15","href":"/jhn/15/#v14-henry","text":"ch. xx. 17","snippet":"Go to my brethren, ch. xx. 17."},{"id":"bengel.JHN.17.25-26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:25–26","href":"/jhn/17/#v25-bengel","text":"xx. 17","snippet":"He did so, for instance, ch. xx. 17, “TI ascend unto My Father and your Father ;” with which comp."},{"id":"bengel.JHN.20.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:28","href":"/jhn/20/#v28-bengel","text":"ver. 17","snippet":"unto Him) Therefore it was Jesus whom he called Lord and God, and that too, his Lord and his God: which is in consonance with the language which is recorded in ver. 17: nor do these words form a mere exclamation. ... the Lord, ver. 25: now Thomas, being recalled to faith, not merely acknowledges Jesus to be Lord, as previously he had himself acknowledged, and that He was risen again, …"},{"id":"westcott.JHN.21.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:23","href":"/jhn/21/#v23-westcott","text":"xx. 17","snippet":"… it doubtfully \"on the authority of grave men \" (' In Joh.' cxxiv. 2). among the brethren] This use of the phrase which is common in the book of the Acts (ix. 30, &c.) is found here only in the Gospels (comp. ch. xx. 17 ; Luke xxii. 32)."}],"18":[{"id":"bengel.JHN.20.20-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:20–21","href":"/jhn/20/#v20-bengel","text":"ver. 18","snippet":"For their joy was great. ... at having seen) ver. 18. ... the Lord) and that too, restored to life. ... again) They had not yet altogether comprehended the force of His former salutation : therefore it is repeated, and so is enlarged by additional words. ... peace) This …"},{"id":"westcott.JHN.4.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:1","href":"/jhn/4/#v1-westcott","text":"xx. 2, 13, 18, 35","snippet":"Comp. xx. 2, 13, 18, 35, xxi. 7."},{"id":"westcott.JHN.20.28.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:28","href":"/jhn/20/#v28-westcott","text":"v. 18","snippet":"He never speaks of Himself directly as God (comp. v. 18), but the aim of His revelation was to lead men to see God in Him."}],"19":[{"id":"henry.JHN.20.26.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:26","href":"/jhn/20/#v26-henry","text":"v. 19","snippet":"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 (v. 19), still the same, and no changeling."},{"id":"bengel.JHN.20.26-27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:26–27","href":"/jhn/20/#v26-bengel","text":"ver. 19, 21","snippet":"[But for how many periods of eight days, not to say periods of eight years, hast thou cherished unbelief ?—V. g.] ... the doors having been shut) Not yet had they altogether ceased to fear. ... peace) a third time: ver. 19, 21. ... to Thomas) He had previously believed: on this account he is not even now cast away. ... reach) apply to. ... thy finger) Thomas’ own words are retorted upon him : how must he have been astonished, we may suppose, …"},{"id":"westcott.JHN.20.1-9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:1–9","href":"/jhn/20/#v1-westcott","text":"vv. 19","snippet":"The Lord gives peace and authority to His society (vv. 19—23)."},{"id":"westcott.JHN.20.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:13","href":"/jhn/20/#v13-westcott","text":"v. 19","snippet":"The sentences follow without any connecting particles till v. 19."},{"id":"westcott.JHN.20.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:26","href":"/jhn/20/#v26-westcott","text":"v. 19","snippet":"Yet it is perhaps not without meaning that the words \" for fear of the Jews\" (v. 19) are not repeated."},{"id":"westcott.JHN.21.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:4","href":"/jhn/21/#v4-westcott","text":"xx. 19, 26","snippet":"Comp. xx. 19, 26."}],"20":[{"id":"bengel.JHN.20.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:25","href":"/jhn/20/#v25-bengel","text":"ver. 20","snippet":"… see and touch; that he must have the evidence of the two distinct senses; [He refuses to be inferior at least to the other disciples (i.e he requires to have at least as much evidence given him as was given to them) ver. 20, “ He showed unto them His hands and His side.” —V. ... and he does not say, If I shall see, I will believe, but only, “ Unless I shall see, I will not believe."},{"id":"westcott.JHN.6.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:21","href":"/jhn/6/#v21-westcott","text":"John xx. 20","snippet":"Compare Luke xxiv. 37 with John xx. 20."},{"id":"westcott.JHN.20.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:25","href":"/jhn/20/#v25-westcott","text":"v. 20","snippet":"It is likely therefore that St Thomas shaped his words according to what they had told him (v. 20, hands, side)."}],"21":[{"id":"chrysostom.JHN.14.20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:20","href":"/jhn/14/#v20-chrysostom","text":"c. xx. 21","snippet":"( c. xx. 21."},{"id":"henry.JHN.17.18.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:18","href":"/jhn/17/#v18-henry","text":"ch. xx. 21","snippet":"He gave them their commission (ch. xx. 21) with a reference to his own, and it magnifies their office that it comes from Christ, and that there is some affinity between the commission given to the ministers of reconciliation and that given to the Mediator; he …"},{"id":"henry.JHN.20.19.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:19","href":"/jhn/20/#v19-henry","text":"v. 21","snippet":"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 v. 21."},{"id":"bengel.JHN.17.17-18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:17–18","href":"/jhn/17/#v17-bengel","text":"xx. 21","snippet":"I have sent) I have commenced to send, I have bestowed the apostleship [ch. xx. 21, “As the Father hath sent Me, even so send I you;” Matth. xxviii. 19, “Go ye, and teach all nations,” etc. ; Mark xvi. 15]."},{"id":"bengel.JHN.20.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:17","href":"/jhn/20/#v17-bengel","text":"ver. 21","snippet":"… of all their former position and grade, and He offers to them all the fruit of His resurrection : being presently after about also to renew their commission (the sending of them forth), nay, more, about to enlarge it: ver. 21."},{"id":"bengel.JHN.20.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:19","href":"/jhn/20/#v19-bengel","text":"ver. 19, 21, 26","snippet":"['Thrice the same formula is repeated, ver. 19, 21, 26."},{"id":"bengel.JHN.20.23-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:23–24","href":"/jhn/20/#v23-bengel","text":"ver. 21-23","snippet":"Afterwards however he became partaker of the gift which is mentioned, ver. 21-23."},{"id":"bengel.JHN.20.26-27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:26–27","href":"/jhn/20/#v26-bengel","text":"ver. 19, 21","snippet":"[But for how many periods of eight days, not to say periods of eight years, hast thou cherished unbelief ?—V. g.] ... the doors having been shut) Not yet had they altogether ceased to fear. ... peace) a third time: ver. 19, 21. ... to Thomas) He had previously believed: on this account he is not even now cast away. ... reach) apply to. ... thy finger) Thomas’ own words are retorted upon him : how must he have been astonished, we may suppose, …"},{"id":"ryle.JHN.21.3.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:3","href":"/jhn/21/#v3-ryle","text":"John xx, 21","snippet":"Calvin remarks, \" Peter had not yet been enjoined to appear in public, for the discharge of his office of teaching, but had only been reminded of his future calling (John xx, 21 — 23), that he and others might understand that they had not in vain been chosen from the beginning."},{"id":"westcott.JHN.5.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:38","href":"/jhn/5/#v38-westcott","text":"xx. 21","snippet":"Comp. xx. 21, note."},{"id":"westcott.JHN.17.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:18","href":"/jhn/17/#v18-westcott","text":"xx. 21","snippet":"Comp. xx. 21 ...."},{"id":"westcott.JHN.20.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:23","href":"/jhn/20/#v23-westcott","text":"v. 21","snippet":"The promise, as being made not to one but to the society, carries with it of necessity, though this is not distinctly expressed, the character of perpetuity; the society never dies (comp. v. 21)."}],"22":[{"id":"chrysostom.JHN.7.39.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:39","href":"/jhn/7/#v39-chrysostom","text":"c. xx. 22","snippet":"So when He was about to send them, He said, “Receive ye the Holy Ghost” ( c. xx. 22 ); and again, “The Holy Ghost came upon them” ( Acts xix. 6 ), and then they wrought miracles."},{"id":"bengel.JHN.20.23-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:23–24","href":"/jhn/20/#v23-bengel","text":"ver. 21-23","snippet":"Afterwards however he became partaker of the gift which is mentioned, ver. 21-23."},{"id":"westcott.JHN.13.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:30","href":"/jhn/13/#v30-westcott","text":"xx. 22","snippet":"Comp. xx. 22, vii. 39, i. 12, v. 43, &c."},{"id":"westcott.JHN.16.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:14","href":"/jhn/16/#v14-westcott","text":"xx. 22","snippet":"Comp. xx. 22, note."}],"23":[],"24":[{"id":"bengel.JHN.21.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:2","href":"/jhn/21/#v2-bengel","text":"xx. 24","snippet":"Thomas) who was now the less absent than formerly (ch. xx. 24), and was the more confirmed and to be confirmed. ..."},{"id":"ryle.JHN.11.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:16","href":"/jhn/11/#v16-ryle","text":"John xx. 24, 26, 27","snippet":"The disciple here named is also mentioned in John xiv. 5, and John xx. 24, 26, 27."},{"id":"westcott.JHN.20.1-9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:1–9","href":"/jhn/20/#v1-westcott","text":"vv. 24","snippet":"The Lord gives conviction by sight and blessing to faith (vv. 24 — 29)."},{"id":"westcott.JHN.20.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:22","href":"/jhn/20/#v22-westcott","text":"v. 24","snippet":"It appears from Luke xxiv. 33, that there was a general gathering of the believers in Jerusalem (those with them: in v. 24 \"the twelve\" are evidently distinguished from \"the disciples\")."},{"id":"westcott.JHN.20.23.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:23","href":"/jhn/20/#v23-westcott","text":"vv. 24","snippet":"The Lord gives conviction by sight and blessing to faith (vv. 24 — 29)."}],"25":[{"id":"bengel.JHN.19.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:26","href":"/jhn/19/#v26-bengel","text":"xx. 25","snippet":"the disciple) It is probable that Thomas also stood at a distance, ch. xx. 25,’ and the others. ..."},{"id":"bengel.JHN.20.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:28","href":"/jhn/20/#v28-bengel","text":"ver. 25","snippet":"… Therefore it was Jesus whom he called Lord and God, and that too, his Lord and his God: which is in consonance with the language which is recorded in ver. 17: nor do these words form a mere exclamation. ... the Lord, ver. 25: now Thomas, being recalled to faith, not merely acknowledges Jesus to be Lord, as previously he had himself acknowledged, and that He was risen again, as his fellow-disciples were affirming ; but even confesses His …"},{"id":"ryle.JHN.11.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:16","href":"/jhn/11/#v16-ryle","text":"John xx. 25","snippet":"In John xx. 25, he cannot believe our Lord has risen."}],"26":[{"id":"chrysostom.JHN.20.24-25.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:24–25","href":"/jhn/20/#v24-chrysostom","text":"Ver. 26","snippet":"( Ver. 26."},{"id":"bengel.JHN.20.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:19","href":"/jhn/20/#v19-bengel","text":"ver. 19, 21, 26","snippet":"['Thrice the same formula is repeated, ver. 19, 21, 26."},{"id":"ryle.JHN.11.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:16","href":"/jhn/11/#v16-ryle","text":"John xx. 24, 26, 27","snippet":"The disciple here named is also mentioned in John xiv. 5, and John xx. 24, 26, 27."},{"id":"westcott.JHN.21.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:4","href":"/jhn/21/#v4-westcott","text":"xx. 19, 26","snippet":"Comp. xx. 19, 26."}],"27":[{"id":"bengel.JHN.19.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:33","href":"/jhn/19/#v33-bengel","text":"xx. 27","snippet":"B. large open one, wide enough to hold in it not merely a finger, but the whole hand: ch. xx. 27, Jesus said to Thomas, “Thrust thy hand into My side :” and an altogether deadly wound, if it were inflicted on any living person. ... side) the left side perhaps."},{"id":"ryle.JHN.11.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:16","href":"/jhn/11/#v16-ryle","text":"John xx. 24, 26, 27","snippet":"The disciple here named is also mentioned in John xiv. 5, and John xx. 24, 26, 27."},{"id":"westcott.JHN.20.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:25","href":"/jhn/20/#v25-westcott","text":"v. 27","snippet":"V. has obliterated another example of the same use by substituting, here and in v. 27, thrust thy hand for put ... thy hand in the second clause."}],"28":[{"id":"henry.JHN.6.53.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:53","href":"/jhn/6/#v53-henry","text":"ch. xx. 28","snippet":"We must so accept of Christ as to appropriate him to ourselves: my Lord, and my God, ch. xx. 28."},{"id":"westcott.JHN.20.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:16","href":"/jhn/20/#v16-westcott","text":"v. 28","snippet":"Yet the title, while it reveals her devotion, reveals also the imperfection of her faith (contrast v. 28)."},{"id":"westcott.JHN.20.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:17","href":"/jhn/20/#v17-westcott","text":"v. 28","snippet":"Thomas, having thought that the restoration of the earthly life was impossible, rises from the recognition of the earthly form to the fullest acknowledgment of the divine : v. 28."}],"29":[{"id":"chrysostom.JHN.2.23-24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 2:23–24","href":"/jhn/2/#v23-chrysostom","text":"c. xx. 29","snippet":"( c. xx. 29 ."},{"id":"henry.JHN.20.28.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:28","href":"/jhn/20/#v28-henry","text":"v. 29","snippet":"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 (v. 29), Thou hast seen, and believed; seeing sufficed."},{"id":"bengel.JHN.4.48.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:48","href":"/jhn/4/#v48-bengel","text":"xx. 29","snippet":"… be absent : and He requires the nobleman to believe it, and not to require that Jesus should — set out with him, as being himself about to see at the bedside of the sufferer the cure wrought on him. ... ye see) ch. xx. 29, [Jesus to Thomas] “Because thou hast seen Me, thou hast believed ; blessed are they that have not seen, and yet have believed.” ... ye will not believe) i.e."},{"id":"bengel.JHN.16.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:31","href":"/jhn/16/#v31-bengel","text":"xx. 29","snippet":"Now I have what I wished (when I said, Believe ye, in ch. xiv. 1), and still wish, ye believe, ver. 30, 27; ch. xvii. 7, “ Now (viv) they have known that all things whatsoever Thou hast given Me are of Thee ;” ch. xx. 29, “ Blessed are they that have not seen, and yet have believed."},{"id":"ryle.JHN.1.50.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:50","href":"/jhn/1/#v50-ryle","text":"John xx. 29","snippet":"(John xx. 29."},{"id":"westcott.JHN.4.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:48","href":"/jhn/4/#v48-westcott","text":"xx. 29","snippet":"see] Comp. xx. 29."}],"30":[{"id":"ryle.JHN.2.23.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:23","href":"/jhn/2/#v23-ryle","text":"John xx. 30","snippet":"(John xx. 30; xxi. 25."},{"id":"westcott.JHN.20.1-9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:1–9","href":"/jhn/20/#v1-westcott","text":"vv. 30","snippet":"After the narrative of the Resurrection is completed there follows a brief notice of the scope of the Gospel (vv. 30 f.)."},{"id":"westcott.JHN.21.1-14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:1–14","href":"/jhn/21/#v1-westcott","text":"xx. 30","snippet":"The two last verses (24, 25) contain an identification of the writer of the Gospel, and a renewed testimony (comp. xx. 30) to the infinite multiplicity of Christ's works."},{"id":"westcott.JHN.21.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:23","href":"/jhn/21/#v23-westcott","text":"xx. 30","snippet":"It is quite possible that this verse may contain words of St John (comp. xx. 30), set here by those who had heard them."}],"31":[{"id":"bengel.JHN.19.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:35","href":"/jhn/19/#v35-bengel","text":"xx. 31","snippet":"Comp. ch. xxi. 24, “ This is the disciple which testifieth of these things, and wrote these things.” ... that) This sets forth the end for which the strong affirmation is made: ... ye, to whom this book is read: ch. xx. 31, “ These are written, that ye might believe that Jesus is the Christ,” ... ye might believe) not merely, that these things are true ; but that Jesus is the Christ."},{"id":"westcott.JHN.20.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:30","href":"/jhn/20/#v30-westcott","text":"v. 31","snippet":"(For the construction see Mark xvi. 19 f.; Luke iii. 18 f.; Acts viii. 4 f., and often ; the pc v answers to de in v. 31, and the ovv marks the transition."}]}}