mh_parser/vol_split/43 - John/Chapter 20.xml

<div2 id="John.xxi" n="xxi" next="John.xxii" prev="John.xx" progress="97.41%" title="Chapter XX">
<h2 id="John.xxi-p0.1">J O H N.</h2>
<h3 id="John.xxi-p0.2">CHAP. XX.</h3>
<p class="intro" id="John.xxi-p1">This evangelist, though he began not his gospel as
the rest did, yet concludes it as they did, with the history of
Christ' resurrection; not of the thing itself, for none of them
describe how he rose, but of the proofs and evidences of it, which
demonstrated that he was risen. The proofs of Christ's
resurrection, which we have in this chapter, are I. Such as
occurred immediately at the sepulchre. 1. The sepulchre found
empty, and the graveclothes in good order, <scripRef id="John.xxi-p1.1" osisRef="Bible:John.20.1-John.20.10" parsed="|John|20|1|20|10" passage="Joh 20:1-10">ver. 1-10</scripRef>. 2. Two angels appearing to Mary
Magdalene at the sepulchre, <scripRef id="John.xxi-p1.2" osisRef="Bible:John.20.11-John.20.13" parsed="|John|20|11|20|13" passage="Joh 20:11-13">ver.
11-13</scripRef>. 3. Christ himself appearing to her, <scripRef id="John.xxi-p1.3" osisRef="Bible:John.20.14-John.20.18" parsed="|John|20|14|20|18" passage="Joh 20:14-18">ver. 14-18</scripRef>. II. Such as occurred
afterwards at the meetings of the apostles. 1. At one, the same day
at evening that Christ rose, when Thomas was absent, <scripRef id="John.xxi-p1.4" osisRef="Bible:John.20.19-John.20.25" parsed="|John|20|19|20|25" passage="Joh 20:19-25">ver. 19-25</scripRef>. 2. At another, that
day seven-night, when Thomas was with them, <scripRef id="John.xxi-p1.5" osisRef="Bible:John.20.26-John.20.31" parsed="|John|20|26|20|31" passage="Joh 20:26-31">ver. 26-31</scripRef>. What is related here is
mostly what was omitted by the other evangelists.</p>
<scripCom id="John.xxi-p1.6" osisRef="Bible:John.20" parsed="|John|20|0|0|0" passage="Joh 20" type="Commentary"/>
<scripCom id="John.xxi-p1.7" osisRef="Bible:John.20.1-John.20.10" parsed="|John|20|1|20|10" passage="Joh 20:1-10" type="Commentary"/><div class="Commentary" id="Bible:John.20.1-John.20.10">
<h4 id="John.xxi-p1.8">The Resurrection.</h4>
<p class="passage" id="John.xxi-p2">1 The first <i>day</i> of the week cometh Mary
Magdalene early, when it was yet dark, unto the sepulchre, and
seeth the stone taken away from the sepulchre.   2 Then she
runneth, and cometh to Simon Peter, and to the other disciple, whom
Jesus loved, and saith unto them, They have taken away the Lord out
of the sepulchre, and we know not where they have laid him.  
3 Peter therefore went forth, and that other disciple, and came to
the sepulchre.   4 So they ran both together: and the other
disciple did outrun Peter, and came first to the sepulchre.  
5 And he stooping down, <i>and looking in,</i> saw the linen
clothes lying; yet went he not in.   6 Then cometh Simon Peter
following him, and went into the sepulchre, and seeth the linen
clothes lie,   7 And the napkin, that was about his head, not
lying with the linen clothes, but wrapped together in a place by
itself.   8 Then went in also that other disciple, which came
first to the sepulchre, and he saw, and believed.   9 For as
yet they knew not the scripture, that he must rise again from the
dead.   10 Then the disciples went away again unto their own
home.</p>
<p class="indent" id="John.xxi-p3">There was no one thing of which the
apostles were more concerned to produce substantial proof than the
resurrection of their Master, 1. Because it was that which he
himself appealed to as the last and most cogent proof of his being
the Messiah. Those that would not believe other signs were referred
to this sign of the prophet Jonas. And therefore enemies were most
solicitous to stifle the notice of this, because it was put on this
issue, and, if he be risen, they are not only murderers, but
murderers of the Messiah. 2. Because it was upon this the
performance of his undertaking for our redemption and salvation did
depend. If he give his life a ransom, and do not resume it, it does
not appear that his giving it was accepted as a satisfaction. If he
be imprisoned for our debt, and lie by it, we are undone, <scripRef id="John.xxi-p3.1" osisRef="Bible:1Cor.15.17" parsed="|1Cor|15|17|0|0" passage="1Co 15:17">1 Cor. xv. 17</scripRef>. 3. Because he never
showed himself alive after his resurrection to all the people,
<scripRef id="John.xxi-p3.2" osisRef="Bible:Acts.10.40-Acts.10.41" parsed="|Acts|10|40|10|41" passage="Ac 10:40,41">Acts x. 40, 41</scripRef>. We
should have said, "Let his ignominious death be private, and his
glorious resurrection public." But God's thoughts are not as ours;
and he ordered it that his death should be public before the sun,
by the same token that the sun blushed and hid his face upon it.
But the demonstrations of his resurrection should be reserved as a
favour for his particular friends, and by them be published to the
world, that those might be blessed who have not seen, and yet have
believed. The method of proof is such as gives abundant
satisfaction to those who are piously disposed to receive the
doctrine and law of Christ, and yet leaves room for those to object
who are willingly ignorant and obstinate in their unbelief. And
this is a fair trial, suited to the case of those who are
probationers.</p>
<p class="indent" id="John.xxi-p4">In <scripRef id="John.xxi-p4.1" osisRef="Bible:John.20.1-John.20.10" parsed="|John|20|1|20|10" passage="Joh 20:1-10">these
verses</scripRef> we have the first step towards the proof of
Christ's resurrection, which is, that the sepulchre was found
empty. <i>He is not here,</i> and, if so, they must tell us where
he is or we conclude him risen.</p>
<p class="indent" id="John.xxi-p5">I. Mary Magdalene, coming to the sepulchre,
finds the <i>stone taken away.</i> 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,
<scripRef id="John.xxi-p5.1" osisRef="Bible:Luke.8.2-Luke.8.3" parsed="|Luke|8|2|8|3" passage="Lu 8:2,3">Luke viii. 2, 3</scripRef>. 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 <i>taken
from their head,</i> <scripRef id="John.xxi-p5.2" osisRef="Bible:2Kgs.2.1-2Kgs.2.6" parsed="|2Kgs|2|1|2|6" passage="2Ki 2:1-6">2 Kings ii.
1-6</scripRef>. 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
<i>strong as death,</i> the death of the cross, for it stood by
that; <i>cruel as the grave,</i> for it made a visit to that, and
was not deterred by its terrors.</p>
<p class="indent" id="John.xxi-p6">1. She <i>came to the sepulchre,</i> to
wash the dead body with her tears, for she <i>went to the grave, to
weep there,</i> and to <i>anoint it with the ointment</i> she had
prepared. The grave is a house that people do not care for making
visits to. They that are <i>free among the dead</i> are
<i>separated from the living;</i> 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 <i>roll away the stone,</i> 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 <i>steal
him away;</i> 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 <i>fear no evil.</i></p>
<p class="indent" id="John.xxi-p7">2. She came as soon as she could, for she
came, (1.) Upon the <i>first day of the week,</i> as soon as ever
the sabbath was gone, longing, not to <i>sell corn</i> and to
<i>set forth wheat</i> (as <scripRef id="John.xxi-p7.1" osisRef="Bible:Amos.8.5" parsed="|Amos|8|5|0|0" passage="Am 8:5">Amos viii.
5</scripRef>), but to be at the sepulchre. Those that love Christ
will take the first opportunity of testifying their respect to him.
This was the first Christian sabbath, and she begins it accordingly
with enquiries after Christ. She had spent the day before in
commemorating the work of creation, and therefore rested; but now
she is upon search into the work of redemption, and therefore makes
a visit to Christ and him crucified. (2.) She came <i>early, while
it was yet dark;</i> so early did she set out. Note, Those who
would seek Christ so as to find him must seek him early; that is,
[1.] Seek him solicitously, with such a care as even breaks the
sleep; be up early for fear of missing him. [2.] Seek him
industriously; we must deny ourselves and our own repose in pursuit
of Christ. [3.] Seek him betimes, early in our days, early every
day. <i>My voice shalt thou hear in the morning.</i> That day is in
a fair way to be well ended that is thus begun. Those that
diligently enquire after Christ <i>while it is yet dark</i> shall
have such light given them concerning him as shall shine <i>more
and more.</i></p>
<p class="indent" id="John.xxi-p8">3. She found the stone taken away, which
she had seen <i>rolled to the door of the sepulchre.</i> 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
<scripRef id="John.xxi-p8.1" osisRef="Bible:Gen.29.10" parsed="|Gen|29|10|0|0" passage="Ge 29:10">Gen. xxix. 10</scripRef>) 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.</p>
<p class="indent" id="John.xxi-p9">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:
"<i>They have taken the Lord out of the sepulchre,</i> envying him
the honour of such a decent burying-place, <i>and we know not where
they have laid him,</i> 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 <i>the third day he should rise
again.</i> Could she feel the great earthquake that happened as she
was coming to the sepulchre, or getting ready to come, and now see
the grave empty, and yet have no thought of the resurrection enter
into her mind? what, no conjecture, no suspicion of it? So it seems
by the odd construction she puts upon the removing of the stone,
which was very far fetched. Note, When we come to reflect upon our
own conduct in a <i>cloudy and dark day,</i> we shall stand amazed
at our dulness and forgetfulness, that we could miss of such
thoughts as afterwards appear obvious, and how they could be so far
out of the way when we had occasion for them. She suggested,
<i>They have taken away the Lord;</i> either the chief priests have
taken him away, to put him in a worse place, or Joseph and
Nicodemus have, upon second thoughts, taken him away, to avoid the
ill-will of the Jews. Whatever was her suspicion, it seems it was a
great vexation and disturbance to her that the body was gone;
whereas, if she had understood it rightly, nothing could be more
happy. Note, Weak believers often make that the matter of their
complaint which is really just ground of hope, and matter of joy.
We cry out that this and the other creature-comfort are taken away,
and we know not how to retrieve them, when indeed the removal of
our temporal comforts, which we lament, is in order to the
resurrection of our spiritual comforts, which we should rejoice in
too. 2. What a narrative she made of it to Peter and John. She did
not stand poring upon the grief herself, but acquaints her friends
with it. Note, The communication of sorrows is one good improvement
of the communion of saints. Observe, Peter, though he had denied
his Master, had not deserted his Master's friends; by this appears
the sincerity of his repentance, that he associated with the
disciple whom Jesus loved. And the disciples' keeping up their
intimacy with him as formerly, notwithstanding his fall, teaches us
to restore those with a spirit of meekness that have been faulty.
If God has received them upon their repentance, why should not
we?</p>
<p class="indent" id="John.xxi-p10">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,
<scripRef id="John.xxi-p10.1" osisRef="Bible:John.20.3-John.20.4" parsed="|John|20|3|20|4" passage="Joh 20:3,4"><i>v.</i> 3, 4</scripRef>. Some
think that the other disciples were with Peter and John when the
news came; for they <i>told these things to the eleven,</i>
<scripRef id="John.xxi-p10.2" osisRef="Bible:Luke.24.9" parsed="|Luke|24|9|0|0" passage="Lu 24:9">Luke xxiv. 9</scripRef>. Others think
that Mary Magdalene told her story only to Peter and John, and that
the other women told theirs to the other disciples; yet none of
them went to the sepulchre but Peter and John, who were two of the
first three of Christ's disciples, often distinguished from the
rest by special favours. Note, It is well when those that are more
honoured than others with the privileges of disciples are more
active than others in the duty of disciples, more willing to take
pains and run hazards in a good work. 1. See here what use we
should make of the experience and observations of others. When Mary
told them what she had seen, they would not in this sense take her
word, but would go and see with their own eyes. Do others tell us
of the comfort and benefit of ordinances? Let us be engaged thereby
to make trial of them. Come and see how good it is to draw near to
God. 2. See how ready we should be to share with our friends in
their cares and fears. Peter and John hastened to the sepulchre,
that they might be able to give Mary a satisfactory answer to her
jealousies. We should not grudge any pains we take for the
succouring and comforting of the weak and timorous followers of
Christ. 3. See what haste we should make in a good work, and when
we are going on a good errand. Peter and John consulted neither
their ease nor their gravity, but ran to the sepulchre, that they
might show the strength of their zeal and affection, and might lose
no time. If we are in the way of God's commandments, we should run
in that way. 4. See what a good thing it is to have good company in
a good work. Perhaps neither of these disciples would have ventured
to the sepulchre alone, but, being both together, they made no
difficulty of it. See <scripRef id="John.xxi-p10.3" osisRef="Bible:Eccl.4.9" parsed="|Eccl|4|9|0|0" passage="Ec 4:9">Eccl. iv.
9</scripRef>. 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 <i>the disciple whom Jesus loved</i> 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.</p>
<p class="indent" id="John.xxi-p11">IV. Peter and John, having come to the
sepulchre, prosecute the enquiry, yet improve little in the
discovery.</p>
<p class="indent" id="John.xxi-p12">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 <i>stooped down,</i> and <i>looked in.</i>
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 <i>look wistly.</i> (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.</p>
<p class="indent" id="John.xxi-p13">2. Peter, though he came last, went in
first, and made a more exact discovery than John had done,
<scripRef id="John.xxi-p13.1" osisRef="Bible:John.20.6-John.20.7" parsed="|John|20|6|20|7" passage="Joh 20:6,7"><i>v.</i> 6, 7</scripRef>. 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 <i>went
into the sepulchre.</i></p>
<p class="indent" id="John.xxi-p14">(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 <i>swifter than eagles,</i> and yet <i>stronger than
lions,</i> <scripRef id="John.xxi-p14.1" osisRef="Bible:2Sam.1.23" parsed="|2Sam|1|23|0|0" passage="2Sa 1:23">2 Sam. i. 23</scripRef>.
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; <i>diversity of gifts, but one Spirit.</i>
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, <scripRef id="John.xxi-p14.2" osisRef="Bible:Job.17.14" parsed="|Job|17|14|0|0" passage="Job 17:14">Job xvii. 14</scripRef>. [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 <scripRef id="John.xxi-p14.3" osisRef="Bible:Job.19.25" parsed="|Job|19|25|0|0" passage="Job 19:25">Job xix.
25</scripRef>, &amp;c.</p>
<p class="indent" id="John.xxi-p15">(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, <i>First,</i> Because
he arose to die no more; death was to have no more dominion over
him, <scripRef id="John.xxi-p15.1" osisRef="Bible:Rom.6.9" parsed="|Rom|6|9|0|0" passage="Ro 6:9">Rom. vi. 9</scripRef>. 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. <i>Secondly,</i> 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.
<i>Thirdly,</i> 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. <i>Fourthly,</i> 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 <i>wipe
away their tears.</i> [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,
<scripRef id="John.xxi-p15.2" osisRef="Bible:Mark.15.46" parsed="|Mark|15|46|0|0" passage="Mk 15:46">Mark xv. 46</scripRef>. 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.</p>
<p class="indent" id="John.xxi-p16">(3.) See how Peter's boldness encouraged
John; now he took heart and ventured in (<scripRef id="John.xxi-p16.1" osisRef="Bible:John.20.8" parsed="|John|20|8|0|0" passage="Joh 20:8"><i>v.</i> 8</scripRef>), and <i>he saw and believed;</i>
not barely believed what Mary said, that the body was gone (no
thanks to him to believe what <i>he saw</i>), but he began to
believe that Jesus was risen to life again, though his faith, as
yet, was weak and wavering.</p>
<p class="indent" id="John.xxi-p17">[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.</p>
<p class="indent" id="John.xxi-p18">[2.] Yet, it should seem, John got the
start of Peter in believing. Peter saw and wondered (<scripRef id="John.xxi-p18.1" osisRef="Bible:Luke.24.12" parsed="|Luke|24|12|0|0" passage="Lu 24:12">Luke xxiv. 12</scripRef>), 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 (<scripRef id="John.xxi-p18.2" osisRef="Bible:John.20.9" parsed="|John|20|9|0|0" passage="Joh 20:9"><i>v.</i> 9</scripRef>), as yet they <i>knew not the
scripture,</i> that is, they did not consider, and apply, and duly
improve, what they knew of the scripture, that he must <i>rise
again from the dead.</i> 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, <i>First,</i> 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. <i>Secondly,</i> What was the reason of their
slowness to believe; because as yet they <i>knew not the
scripture.</i> 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 <i>opened their understandings to
understand the scripture</i>" (<scripRef id="John.xxi-p18.3" osisRef="Bible:Luke.24.44-Luke.24.45" parsed="|Luke|24|44|24|45" passage="Lu 24:44,45">Luke
xxiv. 44, 45</scripRef>), for that is the <i>most sure word of
prophecy.</i></p>
<p class="indent" id="John.xxi-p19">3. Peter and John pursued their enquiry no
further, but desisted, hovering between faith and unbelief
(<scripRef id="John.xxi-p19.1" osisRef="Bible:John.20.10" parsed="|John|20|10|0|0" passage="Joh 20:10"><i>v.</i> 10</scripRef>): <i>The
disciples went away,</i> not much the wiser, <i>to their own
home,</i> <b><i>pros heautous</i></b>—<i>to their own friends and
companions,</i> 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 <i>reveal even this unto them,</i> 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 (<scripRef id="John.xxi-p19.2" osisRef="Bible:John.20.12" parsed="|John|20|12|0|0" passage="Joh 20:12"><i>v.</i> 12</scripRef>), and yet Peter and John come
to the sepulchre, and go into it, and see none. What shall we make
of this? Where were the angels when Peter and John were at the
sepulchre, who appeared there before and after? [1.] Angels appear
and disappear at pleasure, according to the orders and instructions
given them. They may be, and are really, where they are not
visibly; nay, it should seem, may be visible to one and not to
another, at the same time, <scripRef id="John.xxi-p19.3" osisRef="Bible:Num.22.23 Bible:2Kgs.6.17" parsed="|Num|22|23|0|0;|2Kgs|6|17|0|0" passage="Nu 22:23,2Ki 6:17">Num. xxii. 23; 2 Kings vi. 17</scripRef>. 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 <scripRef id="John.xxi-p19.4" osisRef="Bible:Heb.2.5" parsed="|Heb|2|5|0|0" passage="Heb 2:5">Heb. ii. 5</scripRef>.</p>
</div><scripCom id="John.xxi-p19.5" osisRef="Bible:John.20.11-John.20.18" parsed="|John|20|11|20|18" passage="Joh 20:11-18" type="Commentary"/><div class="Commentary" id="Bible:John.20.11-John.20.18">
<h4 id="John.xxi-p19.6">The Resurrection.</h4>
<p class="passage" id="John.xxi-p20">11 But Mary stood without at the sepulchre
weeping: and as she wept, she stooped down, <i>and looked</i> into
the sepulchre,   12 And seeth two angels in white sitting, the
one at the head, and the other at the feet, where the body of Jesus
had lain.   13 And they say unto her, Woman, why weepest thou?
She saith unto them, Because they have taken away my Lord, and I
know not where they have laid him.   14 And when she had thus
said, she turned herself back, and saw Jesus standing, and knew not
that it was Jesus.   15 Jesus saith unto her, Woman, why
weepest thou? whom seekest thou? She, supposing him to be the
gardener, saith unto him, Sir, if thou have borne him hence, tell
me where thou hast laid him, and I will take him away.   16
Jesus saith unto her, Mary. She turned herself, and saith unto him,
Rabboni; which is to say, Master.   17 Jesus saith unto her,
Touch me not; for I am not yet ascended to my Father: but go to my
brethren, and say unto them, I ascend unto my Father, and your
Father; and <i>to</i> my God, and your God.   18 Mary
Magdalene came and told the disciples that she had seen the Lord,
and <i>that</i> he had spoken these things unto her.</p>
<p class="indent" id="John.xxi-p21">St. Mark tells us that Christ appeared
first to Mary Magdalene (<scripRef id="John.xxi-p21.1" osisRef="Bible:Mark.16.9" parsed="|Mark|16|9|0|0" passage="Mk 16:9">Mark xvi.
9</scripRef>); that appearance is here largely related; and we may
observe,</p>
<p class="indent" id="John.xxi-p22">I. The constancy and fervency of Mary
Magdalene's affection to the Lord Jesus, <scripRef id="John.xxi-p22.1" osisRef="Bible:John.20.11" parsed="|John|20|11|0|0" passage="Joh 20:11"><i>v.</i> 11</scripRef>.</p>
<p class="indent" id="John.xxi-p23">1. She staid at the sepulchre, when Peter
and John were gone, because there her Master had lain, and there
she was likeliest to hear some tidings of him. Note, (1.) Where
there is a true love to Christ there will be a constant adherence
to him, and a resolution with purpose of heart to cleave to him.
This good woman, though she has lost him, yet, rather than seem to
desert him, will abide by his grave for his sake, and continue in
his love even when she wants the comfort of it. (2.) Where there is
a true desire of acquaintance with Christ there will be a constant
attendance on the means of knowledge. See <scripRef id="John.xxi-p23.1" osisRef="Bible:Hos.6.2-Hos.6.3" parsed="|Hos|6|2|6|3" passage="Ho 6:2,3">Hos. vi. 2, 3</scripRef>, <i>The third day he will raise
us up;</i> and then shall we know the meaning of that resurrection,
if we follow on to know, as Mary here.</p>
<p class="indent" id="John.xxi-p24">2. She staid there weeping, and these tears
loudly bespoke her affection to her Master. Those that have lost
Christ have cause to weep; she wept at the remembrance of his
bitter sufferings; wept for his death, and the loss which she and
her friends and the country sustained by it; wept to think of
returning home without him; wept because she did not now find his
body. Those that seek Christ must <i>seek him sorrowing</i>
(<scripRef id="John.xxi-p24.1" osisRef="Bible:Luke.2.48" parsed="|Luke|2|48|0|0" passage="Lu 2:48">Luke ii. 48</scripRef>), must weep,
not for him, but for themselves.</p>
<p class="indent" id="John.xxi-p25">3. <i>As she wept, she looked into the
sepulchre,</i> 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 <i>yet seven times,</i> not knowing but that at length
she may see some encouragement. Note, (1.) Weeping must not hinder
seeking. Though she wept, she <i>stooped down and looked in.</i>
(2.) Those are likely to seek and find that seek with affection,
that seek in tears.</p>
<p class="indent" id="John.xxi-p26">II. The vision she had of two angels in the
sepulchre, <scripRef id="John.xxi-p26.1" osisRef="Bible:John.20.12" parsed="|John|20|12|0|0" passage="Joh 20:12"><i>v.</i> 12</scripRef>.
Observe here,</p>
<p class="indent" id="John.xxi-p27">1. The description of the persons she saw.
They were <i>two angels in white, sitting</i> (probably on some
benches or ledges hewn out in the rock) one at <i>the head,</i> and
the other at the <i>feet,</i> of the grave. Here we have,</p>
<p class="indent" id="John.xxi-p28">(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, <scripRef id="John.xxi-p28.1" osisRef="Bible:Heb.1.6" parsed="|Heb|1|6|0|0" passage="Heb 1:6">Heb. i. 6</scripRef>. [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.</p>
<p class="indent" id="John.xxi-p29">(2.) Their number: <i>two,</i> not a
<i>multitude of the heavenly host,</i> to sing praise, only two, to
bear witness; for out of the mouth of two witnesses this word would
be established.</p>
<p class="indent" id="John.xxi-p30">(3.) Their array: They were <i>in
white,</i> denoting, [1.] Their purity and holiness. The best of
men <i>standing before the angels,</i> and compared with them,
<i>are clothed in filthy garments</i> (<scripRef id="John.xxi-p30.1" osisRef="Bible:Zech.3.3" parsed="|Zech|3|3|0|0" passage="Zec 3:3">Zech. iii. 3</scripRef>), but angels are spotless; and
glorified saints, when they come to be as the angels, shall <i>walk
with Christ in white.</i> [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.</p>
<p class="indent" id="John.xxi-p31">(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, <i>to raise their bodies,</i> <scripRef id="John.xxi-p31.1" osisRef="Bible:Matt.24.31" parsed="|Matt|24|31|0|0" passage="Mt 24:31">Matt. xxiv. 31</scripRef>. These angelic guards (and
angels are called <i>watchers</i> <scripRef id="John.xxi-p31.2" osisRef="Bible:Dan.4.23" parsed="|Dan|4|23|0|0" passage="Da 4:23">Dan.
iv. 23</scripRef>), 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, <scripRef id="John.xxi-p31.3" osisRef="Bible:Exod.25.18" parsed="|Exod|25|18|0|0" passage="Ex 25:18">Exod. xxv. 18</scripRef>. 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.</p>
<p class="indent" id="John.xxi-p32">2. Their compassionate enquiry into the
cause of Mary Magdalene's grief (<scripRef id="John.xxi-p32.1" osisRef="Bible:John.20.13" parsed="|John|20|13|0|0" passage="Joh 20:13"><i>v.</i> 13</scripRef>): <i>Woman, why weepest
thou?</i> This question was, (1.) A rebuke to her weeping: "<i>Why
weepest thou,</i> when thou has cause to rejoice?" Many of the
floods of our tears would <i>dry away</i> before such a search as
this into the fountain of them. <i>Why are thou cast down?</i> (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 <i>put off her
sackcloth, and gird her with gladness.</i></p>
<p class="indent" id="John.xxi-p33">3. The melancholy account she gives them of
her present distress: <i>Because they have taken away</i> the
blessed body I came to embalm, <i>and I know not where they have
laid it.</i> The same story she had told, <scripRef id="John.xxi-p33.1" osisRef="Bible:John.20.2" parsed="|John|20|2|0|0" passage="Joh 20:2"><i>v.</i> 2</scripRef>. In it we may see, (1.) The
weakness of her faith. If she had had faith <i>as a grain of
mustard-seed,</i> 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: <i>They
have taken away my Lord.</i> 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, <i>Why
weepest thou?</i> I have cause enough to weep, says she, for
<i>they have taken away my Lord,</i> and, like Micah, <i>What have
I more?</i> Do you ask, Why I weep? <i>My beloved has withdrawn
himself, and is gone.</i> 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
<i>wounded spirit who can bear?</i></p>
<p class="indent" id="John.xxi-p34">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, <i>Seek in vain.</i> "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,</p>
<p class="indent" id="John.xxi-p35">(1.) How he did at first conceal himself
from her.</p>
<p class="indent" id="John.xxi-p36">[1.] He stood as a common person, and she
looked upon him accordingly, <scripRef id="John.xxi-p36.1" osisRef="Bible:John.20.14" parsed="|John|20|14|0|0" passage="Joh 20:14"><i>v.</i> 14</scripRef>. 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 <i>turned herself
back</i> from talking with the angels, and <i>sees Jesus
himself</i> standing, the very person she was looking for, and yet
she <i>knew not that it was Jesus.</i> Note, <i>First, The Lord is
nigh unto them that are of a broken heart</i> (<scripRef id="John.xxi-p36.2" osisRef="Bible:Ps.34.18" parsed="|Ps|34|18|0|0" passage="Ps 34:18">Ps. xxxiv. 18</scripRef>), 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. <i>Secondly,</i> Those that diligently
seek the Lord will turn every way in their enquiry after him.
<i>Mary turned herself back,</i> 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. <i>Thirdly,</i> Christ is often near
his people, and they are not aware of him. She <i>knew not that it
was Jesus;</i> 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
<i>they were holden, that she should not know him,</i> as those of
the two disciples, <scripRef id="John.xxi-p36.3" osisRef="Bible:Luke.24.16" parsed="|Luke|24|16|0|0" passage="Lu 24:16">Luke xxiv.
16</scripRef>.</p>
<p class="indent" id="John.xxi-p37">[2.] He asked her a common question, and
she answered him accordingly, <scripRef id="John.xxi-p37.1" osisRef="Bible:John.20.15" parsed="|John|20|15|0|0" passage="Joh 20:15"><i>v.</i> 15</scripRef>.</p>
<p class="indent" id="John.xxi-p38"><i>First,</i> The question he asked her was
natural enough, and what any one would have asked her: "<i>Woman,
why weepest thou? Whom seekest thou?</i> 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: "<i>Why weepest thou?</i> 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, <i>Why weep you?</i> He bottles their tears, and records
them in his book. 2. Of his people's cares and enquires, <i>Whom
seek you, and what would you have?</i> When he knows they are
seeking him, yet he will know it from them; they must tell him whom
they seek.</p>
<p class="indent" id="John.xxi-p39"><i>Secondly,</i> 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,
<i>supposing him to be the gardener,</i> the person employed by
Joseph to dress and keep his garden, who, she thought, was come
thither thus early to his work, she said, <i>Sir, if thou hast
carried him hence,</i> pray <i>tell me where thou hast laid him,
and I will take him away.</i> 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, <i>Saw
you him whom my soul loveth?</i> She speaks respectfully to a
gardener, and calls him <i>Sir,</i> in hopes to gain some
intelligence from him concerning her beloved. When she speaks of
Christ, she does not name him; but, <i>If thou have borne him
hence,</i> taking it for granted that this gardener was full of
thoughts concerning this Jesus as well as she, and therefore could
not but know whom she meant. Another evidence of the strength of
her affection was that, wherever he was laid, she would undertake
to remove him. Such a body, with such a weight of spices about it,
was much more than she could pretend to carry; but true love thinks
it can do more than it can, and makes nothing of difficulties. She
supposed this gardener grudged that the body of one that was
ignominiously crucified should have the honour to be laid in his
master's new tomb, and that therefore he had removed it to some
sorry place, which he thought fitter for it. Yet Mary does not
threaten to tell his master, and get him turned out of his place
for it; but undertakes to find out some other sepulchre, to which
he might be welcome. Christ needs not to stay where he is thought a
burden.</p>
<p class="indent" id="John.xxi-p40">(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>I am Joseph.</i> So Christ here to Mary Magdalene, now
that he is entered upon his exalted state. Observe,</p>
<p class="indent" id="John.xxi-p41">[1.] How Christ discovered himself to this
good woman that was seeking him in tears (<scripRef id="John.xxi-p41.1" osisRef="Bible:John.20.16" parsed="|John|20|16|0|0" passage="Joh 20:16"><i>v.</i> 16</scripRef>): <i>Jesus saith unto her,
Mary.</i> 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 <i>knew by name</i> in the counsels of his love (<scripRef id="John.xxi-p41.2" osisRef="Bible:Exod.33.12" parsed="|Exod|33|12|0|0" passage="Ex 33:12">Exod. xxxiii. 12</scripRef>) <i>are called by
name</i> in the efficacy of his grace, then <i>he reveals his Son
in them</i> as in Paul (<scripRef id="John.xxi-p41.3" osisRef="Bible:Gal.1.16" parsed="|Gal|1|16|0|0" passage="Ga 1:16">Gal. i.
16</scripRef>), when Christ called to him by name, <i>Saul,
Saul.</i> Christ's <i>sheep know his voice,</i> <scripRef id="John.xxi-p41.4" osisRef="Bible:John.10.4" parsed="|John|10|4|0|0" passage="Joh 10:4"><i>ch.</i> x. 4</scripRef>. This one word, <i>Mary,</i>
was like that to the disciples in the storm, <i>It is I.</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."</p>
<p class="indent" id="John.xxi-p42">[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 (<scripRef id="John.xxi-p42.1" osisRef="Bible:Song.2.8" parsed="|Song|2|8|0|0" passage="So 2:8">Cant. ii. 8</scripRef>),
<i>It is the voice of my beloved.</i> She turned herself, and said,
<i>Rabboni, My Master.</i> It might properly be read with an
interrogation, "<i>Rabboni? Is it my master?</i> Nay, but is it
indeed?" Observe, <i>First,</i> The title of respect she gives Him:
<i>My Master;</i> <b><i>didaskale</i></b>—<i>a teaching
master.</i> The Jews called their doctors <i>Rabbies,</i> great
men. Their critics tell us that <i>Rabbon</i> was with them a more
honourable title than <i>Rabbi;</i> and therefore Mary chooses
that, and adds a note of appropriation, <i>My great Master.</i>
Note, Notwithstanding the freedom of communion which Christ is
pleased to admit us to with himself, we must remember that he is
our <i>Master,</i> and to be approached with a <i>godly fear.
Secondly,</i> With what liveliness of affection she gives this
title to Christ. <i>She turned</i> 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 <i>she thought it had been the gardener,</i> she
looked another way while speaking to him; but now that she knew the
voice of Christ <i>she turned herself.</i> The soul that hears
Christ's voice, and is turned to him, calls him, with joy and
triumph, <i>My Master.</i> See with what pleasure those who love
Christ speak of his authority over them. <i>My Master, my great
Master.</i></p>
<p class="indent" id="John.xxi-p43">[3.] The further instructions that Christ
gave her (<scripRef id="John.xxi-p43.1" osisRef="Bible:John.20.17" parsed="|John|20|17|0|0" passage="Joh 20:17"><i>v.</i> 17</scripRef>):
"<i>Touch me not,</i> but go and carry the news to the
disciples."</p>
<p class="indent" id="John.xxi-p44"><i>First,</i> He diverts her from the
expectation of familiar society and conversation with him at this
time: <i>Touch me not, for I am not yet ascended.</i> 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. <i>Touch me not</i> 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 (<scripRef id="John.xxi-p44.1" osisRef="Bible:Matt.28.9" parsed="|Matt|28|9|0|0" passage="Mt 28:9">Matt. xxviii. 9</scripRef>); 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
<scripRef id="John.xxi-p44.2" osisRef="Bible:2Cor.5.16" parsed="|2Cor|5|16|0|0" passage="2Co 5:16">2 Cor. v. 16</scripRef>. He forbids
her to dote upon his bodily presence, to set her heart on this, or
expect its continuance, and leads her to the spiritual converse and
communion which she should have with him after he was ascended to
his Father; for the greatest joy of his resurrection was that it
was a step towards his ascension. Mary thought, now that her Master
was risen, he would presently set up a temporal kingdom, such as
they had long promised themselves. "No," says Christ, "touch me
not, with any such thought; think not to lay hold on me, so as to
detain me here; for, though <i>I am not yet ascended, go to my
brethren, and tell them, I am to ascend.</i>" As before his death,
so now after his resurrection, he still harps upon this, that he
was going away, was <i>no more in the world;</i> and therefore they
must look higher than his bodily presence, and look further than
the present state of things. 2. "<i>Touch me not,</i> do not stay
to touch me now, stay not now to make any further enquiries, or
give any further expressions of joy, for <i>I am not yet
ascended,</i> 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. <i>It is more blessed to give than to
receive.</i> 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, <scripRef id="John.xxi-p44.3" osisRef="Bible:2Kgs.7.9" parsed="|2Kgs|7|9|0|0" passage="2Ki 7:9">2
Kings vii. 9</scripRef>.</p>
<p class="indent" id="John.xxi-p45"><i>Secondly,</i> He directs her what
message to carry to his disciples: <i>But go to my brethren, and
tell them,</i> not only that I am risen (she could have told them
that of herself, for she had seen him), but that <i>I ascend.</i>
Observe,</p>
<p class="indent" id="John.xxi-p46"><i>a.</i> To whom this message is sent:
<i>Go to my brethren</i> with it; for he is not ashamed to call
them so. (1.) He was now entering upon his glory, and was
<i>declared to be the Son of God with</i> greater <i>power</i> 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. (<i>b.</i>) His disciples
had lately carried themselves very disingenuously towards him; he
had never seen them together since <i>they all forsook him and
fled,</i> 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.</p>
<p class="indent" id="John.xxi-p47"><i>b.</i> By whom it is sent: by <i>Mary
Magdalene, out of whom had been cast seven devils,</i> 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.</p>
<p class="indent" id="John.xxi-p48"><i>c.</i> What the message itself is: <i>I
ascend to my Father.</i> Two full breasts of consolation are here
in these words:—</p>
<p class="indent" id="John.xxi-p49">(<i>a.</i>) 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 <i>my Father, and our Father; my God, and your God.</i>
This is very expressive of the near relation that subsists between
Christ and believers: <i>he that sanctifieth, and those that are
sanctified, are both one; for they agree in one,</i> <scripRef id="John.xxi-p49.1" osisRef="Bible:Heb.2.11" parsed="|Heb|2|11|0|0" passage="Heb 2:11">Heb. ii. 11</scripRef>. 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. [<i>a.</i>] It is the great
dignity of believers that <i>the Father of our Lord Jesus
Christ</i> is, in him, <i>their Father.</i> 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,
<i>Abba, Father.</i> This gives a reason why Christ called them
brethren, because his Father was their Father. Christ was now
ascending to appear as an <i>advocate with the Father</i>—with
<i>his Father,</i> and therefore we may hope he will prevail for
any thing—with <i>our Father,</i> and therefore we may hope he
will prevail for us. [<i>b.</i>] It is the great condescension of
Christ that he is pleased to own the believer's God for his God:
<i>My God, and your God;</i> mine, that he may be yours; the God of
the Redeemer, to support him (<scripRef id="John.xxi-p49.2" osisRef="Bible:Ps.89.26" parsed="|Ps|89|26|0|0" passage="Ps 89:26">Ps.
lxxxix. 26</scripRef>), that he might be the God of the redeemed,
to save them. The summary of the new covenant is that God <i>will
be to us a God;</i> 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.</p>
<p class="indent" id="John.xxi-p50">(<i>b.</i>) Christ's ascension into heaven,
in further prosecution of his undertaking for us, is likewise an
unspeakable comfort: "Tell them I must shortly ascend; that is the
next step I am to take." Now this was intended to be, [<i>a.</i>] A
word of caution to these disciples, not to expect the continuance
of his bodily presence on earth, nor the setting up of his temporal
kingdom among men, which they dreamed of. "No, tell them, I am
risen, not to stay with them, but to go on their errand to heaven."
Thus those who are raised to a spiritual life, in conformity to
Christ's resurrection, must reckon that they rise to ascend;
<i>they are quickened with Christ that they may sit with him in
heavenly places,</i> <scripRef id="John.xxi-p50.1" osisRef="Bible:Eph.2.5-Eph.2.6" parsed="|Eph|2|5|2|6" passage="Eph 2:5,6">Eph. ii. 5,
6</scripRef>. Let them not think that this earth is to be their
home and rest; no, being born from heaven, they are bound for
heaven; their eye and aim must be upon another world, and this must
be ever upon their hearts, I ascend, therefore must I seek things
above. [<i>b.</i>] A word of comfort to them, and to all <i>that
shall believe in him through their word;</i> he was then ascending,
he is now <i>ascended to his Father, and our Father.</i> This was
his advancement; he ascended to receive those honours and powers
which were to be the recompence of his humiliation; he says it with
triumph, that those who love him may rejoice. This is our
advantage; for he ascended as a conqueror, <i>leading captivity
captive</i> for us (<scripRef id="John.xxi-p50.2" osisRef="Bible:Ps.68.18" parsed="|Ps|68|18|0|0" passage="Ps 68:18">Ps. lxviii.
18</scripRef>), he ascended as our forerunner, <i>to prepare a
place for us,</i> and to be ready to receive us. This message was
like that which Joseph's brethren brought to Jacob concerning him
(<scripRef id="John.xxi-p50.3" osisRef="Bible:Gen.45.26" parsed="|Gen|45|26|0|0" passage="Ge 45:26">Gen. xlv. 26</scripRef>), <i>Joseph
is yet alive,</i> and not only so, <i>vivit imo, et in senatum
venit—he lives, and comes into the senate too; he is governor over
all the land of Egypt;</i> all power is his.</p>
<p class="indent" id="John.xxi-p51">Some make those words, <i>I ascend to my
God and your God,</i> to include a promise of our resurrection, in
the virtue of Christ's resurrection; for Christ had proved the
resurrection of the dead from these words, <i>I am the God of
Abraham,</i> <scripRef id="John.xxi-p51.1" osisRef="Bible:Matt.22.32" parsed="|Matt|22|32|0|0" passage="Mt 22:32">Matt. xxii.
32</scripRef>. So that Christ here insinuates, "As he is my God,
and hath therefore raised me, so he is your God, and will therefore
raise you, and be your God, <scripRef id="John.xxi-p51.2" osisRef="Bible:Rev.21.3" parsed="|Rev|21|3|0|0" passage="Re 21:3">Rev. xxi.
3</scripRef>. <i>Because I live, you shall live also.</i> I now
ascend, to honour my God, and you shall ascend to him as your
God.</p>
<p class="indent" id="John.xxi-p52">IV. Here is Mary Magdalene's faithful
report of what she had seen and heard to the disciples (<scripRef id="John.xxi-p52.1" osisRef="Bible:John.20.18" parsed="|John|20|18|0|0" passage="Joh 20:18"><i>v.</i> 18</scripRef>): <i>She came and told
the disciples,</i> whom she found together, <i>that she had seen
the Lord.</i> 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) <i>that he had spoken these things unto her</i> 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.</p>
</div><scripCom id="John.xxi-p52.2" osisRef="Bible:John.20.19-John.20.25" parsed="|John|20|19|20|25" passage="Joh 20:19-25" type="Commentary"/><div class="Commentary" id="Bible:John.20.19-John.20.25">
<h4 id="John.xxi-p52.3">Christ with His Disciples.</h4>
<p class="passage" id="John.xxi-p53">19 Then the same day at evening, being the first
<i>day</i> 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 <i>be</i> unto you.  
20 And when he had so said, he showed unto them <i>his</i> hands
and his side. Then were the disciples glad, when they saw the Lord.
  21 Then said Jesus to them again, Peace <i>be</i> unto you:
as <i>my</i> Father hath sent me, even so send I you.   22 And
when he had said this, he breathed on <i>them,</i> and saith unto
them, Receive ye the Holy Ghost:   23 Whose soever sins ye
remit, they are remitted unto them; <i>and</i> whose soever
<i>sins</i> ye retain, they are retained.   24 But Thomas, one
of the twelve, called Didymus, was not with them when Jesus came.
  25 The other disciples therefore said unto him, We have seen
the Lord. But he said unto them, Except I shall see in his hands
the print of the nails, and put my finger into the print of the
nails, and thrust my hand into his side, I will not believe.</p>
<p class="indent" id="John.xxi-p54">The infallible proof of Christ's
resurrection was his <i>showing himself alive,</i> <scripRef id="John.xxi-p54.1" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3">Acts i. 3</scripRef>. In these verses, we have an
account of his first appearance to the college of the disciples, on
the day on which he rose. He had sent them the tidings of his
resurrection by trusty and credible messengers; but to show his
love to them, and confirm their faith in him, he came himself, and
gave them all the assurances they could desire of the truth of it,
that they might not have it by hearsay only, and at second hand,
but might themselves be eye-witnesses of his being alive, because
they must attest it to the world, and build the church upon that
testimony. Now observe here,</p>
<p class="indent" id="John.xxi-p55">I. When and where this appearance was,
<scripRef id="John.xxi-p55.1" osisRef="Bible:John.20.19" parsed="|John|20|19|0|0" passage="Joh 20:19"><i>v.</i> 19</scripRef>. It was
<i>the same day</i> that he rose, <i>being the first day of the
week,</i> the day after the Jewish sabbath, at a private meeting of
the disciples, ten of them, and some more of their friends with
them, <scripRef id="John.xxi-p55.2" osisRef="Bible:Luke.24.33" parsed="|Luke|24|33|0|0" passage="Lu 24:33">Luke xxiv. 33</scripRef>.</p>
<p class="indent" id="John.xxi-p56">There are three secondary ordinances (as I
may call them) instituted by our Lord Jesus, to continue in his
church, for the support of it, and for the due administration of
the principal ordinances—the word, sacraments, and prayer; these
are, the Lord's day, solemn assemblies, and standing ministry. The
mind of Christ concerning each of these is plainly intimated to us
in these verses; of the first two, here, in the circumstances of
this appearance, the other <scripRef id="John.xxi-p56.1" osisRef="Bible:John.20.21" parsed="|John|20|21|0|0" passage="Joh 20:21"><i>v.</i>
21</scripRef>. 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.</p>
<p class="indent" id="John.xxi-p57">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 <i>the first day of the week.</i> 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 (<scripRef id="John.xxi-p57.1" osisRef="Bible:John.20.1" parsed="|John|20|1|0|0" passage="Joh 20:1"><i>v.</i> 1</scripRef>) that Christ arose on <i>the
first day of the week,</i> and it might have been sufficient to say
here (<scripRef id="John.xxi-p57.2" osisRef="Bible:John.20.19" parsed="|John|20|19|0|0" passage="Joh 20:19"><i>v.</i> 19</scripRef>), he
appeared the same day at evening; yet, to put an honour upon the
day, it is repeated, <i>being the first day of the week;</i> 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.</p>
<p class="indent" id="John.xxi-p58">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 <i>disciples came by night, and
stole him away.</i> Note, (1.) The disciples of Christ, even in
difficult times, must not <i>forsake the assembling of themselves
together,</i> <scripRef id="John.xxi-p58.1" osisRef="Bible:Heb.10.25" parsed="|Heb|10|25|0|0" passage="Heb 10:25">Heb. x. 25</scripRef>.
Those <i>sheep of the flock were scattered</i> 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, <scripRef id="John.xxi-p58.2" osisRef="Bible:Rev.12.14 Bible:Prov.28.12" parsed="|Rev|12|14|0|0;|Prov|28|12|0|0" passage="Re 12:14,Pr 28:12">Rev. xii. 14; Prov. xxviii. 12</scripRef>. (2.)
God's people have been often obliged to <i>enter into their
chambers, and shut their doors,</i> as here, <i>for fear of the
Jews.</i> Persecution is allotted them, and retirement from
persecution is allowed them; and then where shall we look for them
but in <i>dens and caves of the earth.</i> It is a real grief, but
no real reproach, to Christ's disciples, thus to abscond.</p>
<p class="indent" id="John.xxi-p59">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, <i>where two or three are
gathered together in his name, he will be in the midst of them.</i>
He came, though <i>the doors were shut.</i> 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:—</p>
<p class="indent" id="John.xxi-p60">(1.) His kind and familiar salutation of
his disciples: <i>He said, Peace be unto you.</i> This was not a
word of course, though commonly used so at the meeting of friends,
but a solemn, uncommon benediction, conferring upon them all the
blessed fruits and effects of his death and resurrection. The
phrase was common, but the sense was now peculiar. <i>Peace be unto
you</i> is as much as, All good be to you, all peace always by all
means. Christ had left them his peace for their legacy, <scripRef id="John.xxi-p60.1" osisRef="Bible:John.14.27" parsed="|John|14|27|0|0" passage="Joh 14:27"><i>ch.</i> xiv. 27</scripRef>. By the death of
the testator the testament was become of force, and he was now
risen from the dead, to prove the will, and to be himself the
executor of it. Accordingly, he here makes prompt payment of the
legacy: <i>Peace be unto you.</i> His speaking peace makes peace,
<i>creates the fruit of the lips, peace;</i> peace with God, peace
in your own consciences, peace with one another; all this peace be
with you; not peace with the world, but peace in Christ. His sudden
appearing in <i>the midst of them</i> when they were full of doubts
concerning him, full of fears concerning themselves, could not but
put them into some disorder and consternation, the noise of which
waves he stills with this word, <i>Peace be unto you.</i></p>
<p class="indent" id="John.xxi-p61">(2.) His clear and undeniable manifestation
of himself to them, <scripRef id="John.xxi-p61.1" osisRef="Bible:John.20.20" parsed="|John|20|20|0|0" passage="Joh 20:20"><i>v.</i>
20</scripRef>. And here observe,</p>
<p class="indent" id="John.xxi-p62">[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, <i>First,</i> 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
<i>the throne, a Lamb as it had been slain, and bleeding
afresh,</i> <scripRef id="John.xxi-p62.1" osisRef="Bible:Rev.5.6" parsed="|Rev|5|6|0|0" passage="Re 5:6">Rev. v. 6</scripRef>. Nay,
it should seem, he will come again with his scars, that <i>they may
look on him whom they pierced. Secondly,</i> 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, <i>Sic oculos, sic ille manus, sic ora,
ferebat—Such were his gestures, such his eyes and hands!</i> 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 <i>because he lives they
shall live also,</i> then <i>he shows them his hands and his
side.</i></p>
<p class="indent" id="John.xxi-p63">[2.] The impression it made upon them, and
the good it did them. <i>First,</i> 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. <i>Secondly, Then they were
glad;</i> that which strengthened their faith raised their joy;
<i>believing they rejoice.</i> The evangelist seems to write it
with somewhat of transport and triumph. <i>Then! then! were the
disciples glad, when they saw the Lord,</i> If it <i>revived the
spirit of Jacob</i> to hear that <i>Joseph was yet alive,</i> 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 (<scripRef id="John.xxi-p63.1" osisRef="Bible:John.16.22" parsed="|John|16|22|0|0" passage="Joh 16:22"><i>ch.</i> xvi.
22</scripRef>), <i>I will see you again, and your heart shall
rejoice.</i> 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 <i>where we shall see
him as he is.</i></p>
<p class="indent" id="John.xxi-p64">(3.) The honourable and ample commission he
gave them to be his agents in the planting of his church, <scripRef id="John.xxi-p64.1" osisRef="Bible:John.20.21" parsed="|John|20|21|0|0" passage="Joh 20:21"><i>v.</i> 21</scripRef>. Here is,</p>
<p class="indent" id="John.xxi-p65">[1.] The preface to their commission, which
was the solemn repetition of the salutation before: <i>Peace be
unto you.</i> This was intended, either, <i>First,</i> 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, <i>Secondly,</i> 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, <i>Peace be unto thee,</i> <scripRef id="John.xxi-p65.1" osisRef="Bible:Judg.6.22-Judg.6.23" parsed="|Judg|6|22|6|23" passage="Jdg 6:22,23">Judg. vi. 22, 23</scripRef>. 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 (<scripRef id="John.xxi-p65.2" osisRef="Bible:Isa.52.7" parsed="|Isa|52|7|0|0" passage="Isa 52:7">Isa.
lii. 7</scripRef>), 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, <scripRef id="John.xxi-p65.3" osisRef="Bible:Luke.10.5-Luke.10.6" parsed="|Luke|10|5|10|6" passage="Lu 10:5,6">Luke x. 5, 6</scripRef>.</p>
<p class="indent" id="John.xxi-p66">[2.] The commission itself, which sounds
very great: <i>As my Father hath sent me, even so send I
you.</i></p>
<p class="indent" id="John.xxi-p67"><i>First,</i> 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 <i>apostles</i>—<i>men sent.</i></p>
<p class="indent" id="John.xxi-p68"><i>Secondly,</i> 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, <i>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?</i> So were they. As the Father sent him <i>to
the lost sheep of the house of Israel,</i> 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 <i>the Lord sitting on his throne;</i> 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, <i>As the Father hath sent
me</i> 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, <scripRef id="John.xxi-p68.1" osisRef="Bible:John.13.20" parsed="|John|13|20|0|0" passage="Joh 13:20"><i>ch.</i> xiii. 20</scripRef>.</p>
<p class="indent" id="John.xxi-p69">(4.) The qualifying of them for the
discharge of the trust reposed in them by their commission
(<scripRef id="John.xxi-p69.1" osisRef="Bible:John.20.22" parsed="|John|20|22|0|0" passage="Joh 20:22"><i>v.</i> 22</scripRef>): <i>He
breathed on them, and said, Receive ye the Holy Ghost.</i>
Observe,</p>
<p class="indent" id="John.xxi-p70">[1.] The sign he used to assure them of,
and affect them with, the gift he was now about to bestow upon
them: <i>He breathed on them;</i> 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, <scripRef id="John.xxi-p70.1" osisRef="Bible:Num.11.26" parsed="|Num|11|26|0|0" passage="Nu 11:26">Num.
xi. 26</scripRef>. Christ here seems to refer to the creation of
man at first, by the breathing of the breath of life into him
(<scripRef id="John.xxi-p70.2" osisRef="Bible:Gen.2.7" parsed="|Gen|2|7|0|0" passage="Ge 2:7">Gen. ii. 7</scripRef>), 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 <i>the breath of the Almighty</i> 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, <scripRef id="John.xxi-p70.3" osisRef="Bible:Job.33.4" parsed="|Job|33|4|0|0" passage="Job 33:4">Job xxxiii. 4</scripRef>. Now this intimates to us,
<i>First,</i> That the Spirit is the breath of Christ,
<i>proceeding from the Son.</i> The Spirit, in the Old Testament,
is compared to breath (<scripRef id="John.xxi-p70.4" osisRef="Bible:Ezek.37.9" parsed="|Ezek|37|9|0|0" passage="Eze 37:9">Ezek. xxxvii.
9</scripRef>), <i>Come, O breath;</i> but the New Testament tells
us it is Christ's breath. <i>The breath of God</i> is put for the
power of his wrath (<scripRef id="John.xxi-p70.5" osisRef="Bible:Isa.11.4 Bible:Isa.30.33" parsed="|Isa|11|4|0|0;|Isa|30|33|0|0" passage="Isa 11:4,30:33">Isa. xi. 4;
xxx. 33</scripRef>); but the breath of Christ signifies the power
of his grace; the breathing of threatenings is changed into the
breathings of love by the mediation of Christ. Our words are
uttered by our breath, so the word of Christ <i>is spirit and
life.</i> The word comes from the Spirit, and the Spirit comes
along with the word. <i>Secondly,</i> 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 (<scripRef id="John.xxi-p70.6" osisRef="Bible:Num.11.17" parsed="|Num|11|17|0|0" passage="Nu 11:17">Num. xi.
17</scripRef>); but Christ did it himself.</p>
<p class="indent" id="John.xxi-p71">[2.] The solemn grant he made, signified by
this sign, <i>Receive ye the Holy Ghost,</i> in part now, as an
earnest of what you shall further receive <i>not many days
hence.</i>" 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 <scripRef id="John.xxi-p71.1" osisRef="Bible:John.7.39" parsed="|John|7|39|0|0" passage="Joh 7:39"><i>ch.</i> vii. 39</scripRef>. Let us see what is
contained in this grant. <i>First,</i> Christ hereby gives them
assurance of the Spirit's aid in their future work, in the
execution of the commission now given them: "<i>I send you,</i> and
you shall have the Spirit to go along with you." Now the <i>Spirit
of the Lord rested upon them</i> 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.
<i>Secondly,</i> 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 <i>receive ye the Holy Ghost,</i> 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, <i>Receive ye the Holy Ghost,</i> <scripRef id="John.xxi-p71.2" osisRef="Bible:Eph.1.13" parsed="|Eph|1|13|0|0" passage="Eph 1:13">Eph. i. 13</scripRef>. 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.</p>
<p class="indent" id="John.xxi-p72">(5.) One particular branch of the power
given them by their commission particularized (<scripRef id="John.xxi-p72.1" osisRef="Bible:John.20.23" parsed="|John|20|23|0|0" passage="Joh 20:23"><i>v.</i> 23</scripRef>): "<i>Whosesoever sins you
remit,</i> in the due execution of the powers you are entrusted
with, they are remitted to them, and they may take the comfort of
it; <i>and whosesoever sins you retain,</i> that is, pronounce
unpardoned and the guilt of them bound on, <i>they are
retained,</i> 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 <i>gall of bitterness and bond of iniquity,</i> 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, <scripRef id="John.xxi-p72.2" osisRef="Bible:Acts.2.38 Bible:Acts.3.19" parsed="|Acts|2|38|0|0;|Acts|3|19|0|0" passage="Ac 2:38,3:19">Acts ii. 38; iii. 19</scripRef>. 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, <scripRef id="John.xxi-p72.3" osisRef="Bible:John.12.48 Bible:Rom.2.16 Bible:Jas.2.12" parsed="|John|12|48|0|0;|Rom|2|16|0|0;|Jas|2|12|0|0" passage="Joh 12:48,Ro 2:16,Jam 2:12"><i>ch.</i> xii. 48; Rom. ii. 16; Jam.
ii. 12</scripRef>. 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 <i>Amen</i> 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."</p>
<p class="indent" id="John.xxi-p73">III. The incredulity of Thomas, when the
report of this was made to him, which introduced Christ's second
appearance.</p>
<p class="indent" id="John.xxi-p74">1. Here is Thomas's absence from this
meeting, <scripRef id="John.xxi-p74.1" osisRef="Bible:John.20.24" parsed="|John|20|24|0|0" passage="Joh 20:24"><i>v.</i> 24</scripRef>. He
is said to be <i>one of the twelve,</i> 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 <i>fear of the Jews;</i> 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.</p>
<p class="indent" id="John.xxi-p75">2. The account which the other disciples
gave him of the visit their Master had made them, <scripRef id="John.xxi-p75.1" osisRef="Bible:John.20.25" parsed="|John|20|25|0|0" passage="Joh 20:25"><i>v.</i> 25</scripRef>. The next time they saw
him they <i>said unto him,</i> with joy enough, <i>We have seen the
Lord;</i> 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: "<i>We have seen the
Lord,</i> the most comfortable sight we ever saw." This they said
to Thomas, (1.) To upbraid him with his absence: "<i>We have seen
the Lord,</i> but thou hast not." Or rather, (2.) To inform him:
"<i>We have seen the Lord,</i> 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 <i>build up one
another in their most holy faith,</i> 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.</p>
<p class="indent" id="John.xxi-p76">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, <i>except I
shall</i> not only <i>see in his hands the print of the nails,</i>
but put my finger into it, <i>and thrust my hand</i> into the wound
<i>in his side,</i> I am resolved <i>I will not believe.</i>" Some,
by comparing this with what he said (<scripRef id="John.xxi-p76.1" osisRef="Bible:John.11.16 Bible:John.14.5" parsed="|John|11|16|0|0;|John|14|5|0|0" passage="Joh 11:16,14:5"><i>ch.</i> xi. 16; xiv. 5</scripRef>), 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 <i>rise again the third day;</i> so that
he ought to have said, <i>He is risen,</i> 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 <i>their record was true.</i> Christ had chosen them to be his
witnesses of this very thing to all nations; and yet Thomas, one of
their own fraternity, would not allow them to be competent
witnesses, nor trust them further than he could see them. It was
not, however, their veracity that he questioned, but their
prudence; he feared they were too credulous. (3.) He tempted
Christ, and <i>limited the Holy One of Israel,</i> 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 <scripRef id="John.xxi-p76.2" osisRef="Bible:Matt.16.1 Bible:Matt.27.42" parsed="|Matt|16|1|0|0;|Matt|27|42|0|0" passage="Mt 16:1,27:42">Matt.
xvi. 1; xxvii. 42</scripRef>. (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, <i>making his brethren's
heart to faint like his heart,</i> <scripRef id="John.xxi-p76.3" osisRef="Bible:Deut.20.8" parsed="|Deut|20|8|0|0" passage="De 20:8">Deut. xx. 8</scripRef>. 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.</p>
</div><scripCom id="John.xxi-p76.4" osisRef="Bible:John.20.26-John.20.31" parsed="|John|20|26|20|31" passage="Joh 20:26-31" type="Commentary"/><div class="Commentary" id="Bible:John.20.26-John.20.31">
<h4 id="John.xxi-p76.5">The Incredulity of Thomas.</h4>
<p class="passage" id="John.xxi-p77">26 And after eight days again his disciples were
within, and Thomas with them: <i>then</i> came Jesus, the doors
being shut, and stood in the midst, and said, Peace <i>be</i> unto
you.   27 Then saith he to Thomas, Reach hither thy finger,
and behold my hands; and reach hither thy hand, and thrust
<i>it</i> into my side: and be not faithless, but believing.  
28 And Thomas answered and said unto him, My Lord and my God.
  29 Jesus saith unto him, Thomas, because thou hast seen me,
thou hast believed: blessed <i>are</i> they that have not seen, and
<i>yet</i> have believed.   30 And many other signs truly did
Jesus in the presence of his disciples, which are not written in
this book:   31 But these are written, that ye might believe
that Jesus is the Christ, the Son of God; and that believing ye
might have life through his name.</p>
<p class="indent" id="John.xxi-p78">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,</p>
<p class="indent" id="John.xxi-p79">I. When it was that Christ repeated his
visit to his disciples: <i>After eight days,</i> that day
seven-night after he rose, which must therefore be, as that was,
<i>the first day of the week.</i></p>
<p class="indent" id="John.xxi-p80">1. He deferred his next appearance for some
time, to show his disciples that he was not risen to such a life as
he had formerly lived, to converse constantly with them but was as
one that belonged to another world, and visited this only as angels
do, now and then, when there was occasion. Where Christ was during
these eight days, and the rest of the time of his abode on earth,
it is folly to enquire, and presumption to determine. Wherever he
was, no doubt <i>angels ministered unto him.</i> In the beginning
of his ministry he had been forty days unseen, tempted by the evil
spirit, <scripRef id="John.xxi-p80.1" osisRef="Bible:Matt.4.1-Matt.4.2" parsed="|Matt|4|1|4|2" passage="Mt 4:1,2">Matt. iv. 1, 2</scripRef>. And
now in the beginning of his glory he was forty days, for the most
part unseen, attended by good spirits.</p>
<p class="indent" id="John.xxi-p81">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. <i>Then were the disciples glad;</i> 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 <i>the day which the Lord has made.</i></p>
<p class="indent" id="John.xxi-p82">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 <i>in the midst of them.</i> 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 <i>came</i> in among them, and <i>stood in the midst,</i>
and they all knew him, for he showed himself now, just as he had
shown himself before (<scripRef id="John.xxi-p82.1" osisRef="Bible:John.20.19" parsed="|John|20|19|0|0" passage="Joh 20:19"><i>v.</i>
19</scripRef>), still the same, and no changeling. See the
condescension of our Lord Jesus. The gates of heaven were ready to
be opened to him, and there he might have been in the midst of the
adorations of a world of angels; yet, for the benefit of his
church, he lingered on earth, and visited the little private
meetings of his poor disciples, and is in the midst of them. 3. He
saluted them all in a friendly manner, as he had done before; he
said, <i>Peace be unto you.</i> 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
<i>fail not,</i> but are <i>new every morning,</i> new every
meeting.</p>
<p class="indent" id="John.xxi-p83">III. What passed between Christ and Thomas
at this meeting; and that only is recorded, though we may suppose
he said a great deal to the rest of them. Here is,</p>
<p class="indent" id="John.xxi-p84">1. Christ's gracious condescension to
Thomas, <scripRef id="John.xxi-p84.1" osisRef="Bible:John.20.27" parsed="|John|20|27|0|0" passage="Joh 20:27"><i>v.</i> 27</scripRef>. He
singled him out from the rest, and applied himself particularly to
him: "<i>Reach hither thy finger,</i> and, since thou wilt have it
so, <i>behold my hands,</i> and satisfy thy curiosity to the utmost
about the <i>print of the nails; reach hither thy hand,</i> and, if
nothing less will convince thee, <i>thrust it into my side.</i>"
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. <scripRef id="John.xxi-p84.2" osisRef="Bible:Ps.78.21" parsed="|Ps|78|21|0|0" passage="Ps 78:21">Ps. lxxviii. 21</scripRef>.
(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 <i>break the bruised reed,</i> but, as a good shepherd,
<i>gathers that which was driven away,</i> <scripRef id="John.xxi-p84.3" osisRef="Bible:Ezek.34.16" parsed="|Ezek|34|16|0|0" passage="Eze 34:16">Ezek. xxxiv. 16</scripRef>. We ought thus to <i>bear
the infirmities of the weak,</i> <scripRef id="John.xxi-p84.4" osisRef="Bible:Rom.15.1-Rom.15.2" parsed="|Rom|15|1|15|2" passage="Ro 15:1,2">Rom.
xv. 1, 2</scripRef>. [2.] He suffers his wounds to be raked into,
allows Thomas even to thrust his hand into his side, if then at
last he would believe. Thus, for the confirmation of our faith, he
has instituted an ordinance on purpose to keep his death in
remembrance, though it was an ignominious, shameful death, and one
would think should rather have been forgotten, and no more said of
it; yet, because it was such an evidence of his love as would be an
encouragement to our faith, he appoints the memorial of it to be
celebrated. And in that ordinance where in we <i>show the Lord's
death</i> we are called, as it were, to put our finger <i>into the
print of the nails. Reach hither thy hand</i> to him, who reacheth
forth his helping, inviting, giving hand to thee.</p>
<p class="indent" id="John.xxi-p85">It is an affecting word with which Christ
closes up what he had to say to Thomas: <i>Be not faithless but
believing;</i> <b><i>me ginou apistos</i></b>—<i>do not thou
become an unbeliever;</i> as if he would have been sealed up under
unbelief, had he not yielded now. This warning is given to us all:
<i>Be not faithless;</i> for, if we are faithless, we are
Christless and graceless, hopeless and joyless; let us therefore
say, <i>Lord, I believe, help thou my unbelief.</i></p>
<p class="indent" id="John.xxi-p86">2. Thomas's believing consent to Jesus
Christ. He is now ashamed of his incredulity, and cries out, <i>My
Lord and my God,</i> <scripRef id="John.xxi-p86.1" osisRef="Bible:John.20.28" parsed="|John|20|28|0|0" passage="Joh 20:28"><i>v.</i>
28</scripRef>. 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
(<scripRef id="John.xxi-p86.2" osisRef="Bible:John.20.29" parsed="|John|20|29|0|0" passage="Joh 20:29"><i>v.</i> 29</scripRef>), <i>Thou
hast seen, and believed;</i> seeing sufficed. And now faith comes
off a conqueror, after a struggle with unbelief.</p>
<p class="indent" id="John.xxi-p87">(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 <i>out of the eater came forth meat.</i></p>
<p class="indent" id="John.xxi-p88">(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, <scripRef id="John.xxi-p88.1" osisRef="Bible:John.1.1" parsed="|John|1|1|0|0" passage="Joh 1:1"><i>ch.</i> i. 1</scripRef>. 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, <scripRef id="John.xxi-p88.2" osisRef="Bible:1Cor.8.6 Bible:1Tim.2.5" parsed="|1Cor|8|6|0|0;|1Tim|2|5|0|0" passage="1Co 8:6,1Ti 2:5">1 Cor. viii. 6; 1 Tim. ii. 5</scripRef>. 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 <scripRef id="John.xxi-p88.3" osisRef="Bible:Acts.2.36 Bible:Rom.14.9" parsed="|Acts|2|36|0|0;|Rom|14|9|0|0" passage="Ac 2:36,Ro 14:9">Acts ii. 36; Rom. xiv. 9</scripRef>.</p>
<p class="indent" id="John.xxi-p89">(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. <i>My Lord</i> refers to <i>Adonai</i>—my
foundation and stay; <i>my God to Elohim</i>—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, <scripRef id="John.xxi-p89.1" osisRef="Bible:Song.2.16" parsed="|Song|2|16|0|0" passage="So 2:16">Cant. ii.
16</scripRef>.</p>
<p class="indent" id="John.xxi-p90">(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,
<i>Thou art</i> my Lord and my God; or, speaking to his brethren,
<i>This is</i> my Lord and my God. Do we accept of Christ as our
<i>Lord God?</i> We must go to him, and tell him so, as David
(<scripRef id="John.xxi-p90.1" osisRef="Bible:Ps.16.2" parsed="|Ps|16|2|0|0" passage="Ps 16:2">Ps. xvi. 2</scripRef>), deliver the
surrender to him as <i>our act and deed,</i> tell others so, as
those that triumph in our relation to Christ: <i>This is my
beloved.</i> Thomas speaks with an ardency of affection, as one
that took hold of Christ with all his might, <i>My Lord</i> and
<i>my God.</i></p>
<p class="indent" id="John.xxi-p91">3. The judgment of Christ upon the whole
(<scripRef id="John.xxi-p91.1" osisRef="Bible:John.20.29" parsed="|John|20|29|0|0" passage="Joh 20:29"><i>v.</i> 29</scripRef>): "<i>Thomas
because thou hast seen me, thou hast believed,</i> and it is well
thou art brought to it at last upon any terms; but <i>blessed are
those that have not seen, and yet have believed.</i>" Here,</p>
<p class="indent" id="John.xxi-p92">(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.</p>
<p class="indent" id="John.xxi-p93">(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.</p>
<p class="indent" id="John.xxi-p94">(3.) He commends the faith of those who
believe upon easier terms. Thomas, as a believer, was truly
blessed; but rather <i>blessed are those that have not seen.</i> It
is not meant of not seeing the objects of faith (for these are
invisible, <scripRef id="John.xxi-p94.1" osisRef="Bible:Heb.11.1-Heb.11.2 Bible:Col.4.18" parsed="|Heb|11|1|11|2;|Col|4|18|0|0" passage="Heb 11:1,2Co 4:18">Heb. xi. 1; 2 Cor.
iv. 18</scripRef>), 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, <scripRef id="John.xxi-p94.2" osisRef="Bible:Matt.16.17" parsed="|Matt|16|17|0|0" passage="Mt 16:17">Matt. xvi. 17</scripRef>. 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."</p>
<p class="indent" id="John.xxi-p95">IV. The remark which the evangelist makes
upon his narrative, like an historian drawing towards a conclusion,
<scripRef id="John.xxi-p95.1" osisRef="Bible:John.20.30-John.20.31" parsed="|John|20|30|20|31" passage="Joh 20:30,31"><i>v.</i> 30, 31</scripRef>. And
here,</p>
<p class="indent" id="John.xxi-p96">1. He assures us that many other things
occurred, which were all worthy to be recorded, but are <i>not
written in the book: many signs.</i> 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,
<scripRef id="John.xxi-p96.1" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts x. 41</scripRef>. Divers of his
appearances are not recorded, as appears, <scripRef id="John.xxi-p96.2" osisRef="Bible:1Cor.15.5-1Cor.15.7" parsed="|1Cor|15|5|15|7" passage="1Co 15:5-7">1 Cor. xv. 5-7</scripRef>. See <scripRef id="John.xxi-p96.3" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3">Acts i. 3</scripRef>. 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 <i>ex
abundanti—in abundance,</i> that they might have a strong
consolation, who ventured life and all upon it. (2.) We need not
ask why they were not all written, or why not more than these, or
others than these; for it is enough for us that so it seemed good
to the Holy Spirit, by whose inspiration this was given. Had this
history been a mere human composition, it had been swelled with a
multitude of depositions and affidavits, to prove the contested
truth of Christ's resurrection and long argument drawn up for the
demonstration of it; but, being a divine history, the penmen write
with a noble security, relating what amounted to a competent proof,
sufficient to convince those that were willing to be taught and to
condemn those that were obstinate in their unbelief; and, if this
satisfy not, more would not. Men produce all they have to say, that
they may gain credit; but God does not, for he can give faith. Had
this history been written for the entertainment of the curious, it
would have been more copious, or every circumstance would have
brightened and embellished the story; but it was written to bring
men to believe, and enough is said to answer that intention,
whether men will hear or whether they will forbear.</p>
<p class="indent" id="John.xxi-p97">2. He instructs us in the design of
recording what we do find here (<scripRef id="John.xxi-p97.1" osisRef="Bible:John.20.31" parsed="|John|20|31|0|0" passage="Joh 20:31"><i>v.</i> 31</scripRef>): "These accounts are given in
this and the following chapter, <i>that you might believe</i> 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."</p>
<p class="indent" id="John.xxi-p98">(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.</p>
<p class="indent" id="John.xxi-p99">(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, <scripRef id="John.xxi-p99.1" osisRef="Bible:1John.5.11" parsed="|1John|5|11|0|0" passage="1Jo 5:11">1 John v. 11</scripRef>. [1.] We are here told what the
great gospel truth is which we are to believe—that <i>Jesus is
that Christ,</i> that <i>Son of God. First,</i> 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 <i>anointed</i> of
God to be a prince and a Saviour. <i>Secondly,</i> 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—<i>That believing we shall have life through his name.</i>
This is, <i>First,</i> 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. <i>Secondly,</i> 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 <i>words of this life,</i> as the gospel is
called, <scripRef id="John.xxi-p99.2" osisRef="Bible:Acts.5.20" parsed="|Acts|5|20|0|0" passage="Ac 5:20">Acts v. 20</scripRef>. 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.</p>
</div></div2>