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Commentary on John 20 verses 19–25
The infallible proof of Christ's resurrection was his showing himself alive, Act 1:3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here,
I. When and where this appearance was, Joh 20:19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luk 24:33.
There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances - the word, sacraments, and prayer; these are, the Lord's day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other Joh 20:21. Christ's kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.
1.Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (Joh 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (Joh 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.
2.Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master's resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another's minds, strengthen one another's hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb 10:25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ's disciples to be driven into corners, and forced into the wilderness, Rev 12:14; Pro 28:12. (2.) God's people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ's disciples, thus to abscond.
II. What was said and done in this visit Christ made to his disciples, and his interview between them. When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ's disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ's presence from them. We have five things in this appearance of Christ: -
(1.)His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, Joh 14:27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you.
(2.)His clear and undeniable manifestation of himself to them, Joh 20:20. And here observe,
[1.]The method he took to convince them of the truth of his resurrection, They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ's wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Rev 5:6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat - Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.
[2.]The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (Joh 16:22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.
(3.)The honourable and ample commission he gave them to be his agents in the planting of his church, Joh 20:21. Here is,
[1.]The preface to their commission, which was the solemn repetition of the salutation before: Peace be unto you. This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Jdg 6:22, Jdg 6:23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa 52:7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luk 10:5, Luk 10:6.
[2.]The commission itself, which sounds very great: As my Father hath sent me, even so send I you.
First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power, - sent them as ambassadors to treat of peace, and as heralds to proclaim it, - sent them as servants to bid to the marriage. Hence they were called apostles - men sent.
Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, Joh 13:20.
(4.)The qualifying of them for the discharge of the trust reposed in them by their commission (Joh 20:22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,
[1.]The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num 11:26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen 2:7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job 33:4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Eze 37:9), Come, O breath; but the New Testament tells us it is Christ's breath. The breath of God is put for the power of his wrath (Isa 11:4; Isa 30:33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num 11:17); but Christ did it himself.
[2.]The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence." They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see Joh 7:39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit's aid in their future work, in the execution of the commission now given them: "I send you, and you shall have the Spirit to go along with you." Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit's influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. "Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings." They were now in danger of the Jews: "Therefore receive ye the Holy Ghost, to work courage in you." What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph 1:13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit - receive his motions, and comply with them - receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.
(5.)One particular branch of the power given them by their commission particularized (Joh 20:23): "Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow." Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ's blood: "Yet you may declare their sins remitted upon gospel terms." And Peter did so, Act 2:38; Act 3:19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, Joh 12:48; Rom 2:16; Jam 2:12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority: - [1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. "Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God."
III. The incredulity of Thomas, when the report of this was made to him, which introduced Christ's second appearance.
1.Here is Thomas's absence from this meeting, Joh 20:24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ's disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas's unhappiness that he was absent - either he was not well, or had not notice; or perhaps it was his sin and folly - either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.
2.The account which the other disciples gave him of the visit their Master had made them, Joh 20:25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: "We have seen the Lord, the most comfortable sight we ever saw." This they said to Thomas, (1.) To upbraid him with his absence: "We have seen the Lord, but thou hast not." Or rather, (2.) To inform him: "We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee." Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded.
3.The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. "Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe." Some, by comparing this with what he said (Joh 11:16; Joh 14:5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Mat 16:1; Mat 27:42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren's heart to faint like his heart, Deu 20:8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.
He did not remain in death’s power. The wounds that his body had received from the iron of the nails and spear offered no impediment to his rising again. After his resurrection he showed himself whenever he wanted to his disciples. When he wished to be present with them, he was in their midst without being seen, needing no entrance through open doors.… All of these occurrences, and whatever other similar facts we know about his life, require no further argument to show that they are signs of deity and of a sublime and supreme power.
Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously. And why did He appear in the "evening"? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, "when the doors were shut," and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them dear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. At the same time also by His Voice He smoothed their tossing thought, by saying, "Peace be unto you." That is, "Be not troubled"; at the same time reminding them of the word which He spake to them before the Crucifixion, "My peace I leave unto you"; and again, "In me ye have peace, but in the world ye shall have tribulation."
But this comes to pass, that thou mayest learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. "How then," saith some one, "doth none come to the Son, except the Father draw him?" Why, this very thing is shown to belong to the Son also. "I," He saith, "am the Way: no man cometh unto the Father but by Me." And observe that it belongeth to the Spirit also; for "No man can call Jesus Christ Lord, but by the Holy Ghost." Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the "diversities of gifts" belong to the Father, the Son, and the Holy Ghost.
(Hom. lxxxvi) The disciples, when they heard what Mary told them, were obliged either to disbelieve, or, if they believed, to grieve that He did not count them worthy to have the sight of Him. He did not let them however pass a whole day in such reflections, but in the midst of their longing trembling desires to see Him, presented Himself to them: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews.
(Hom. lxxxvi) It is wonderful that they did not think him a phantom. But Mary had provided against this, by the faith she had wrought in them. And He Himself too showed Himself so openly, and strengthened their wavering minds by His voice: And saith unto them, Peace he unto you, i. e. Be not disturbed. Wherein too He reminds them of what He had said before His crucifixion; My peace I give to you; (c. 14:27; 16:33) and again, In Me ye shall have peace.
(Hom. lxxxvi) And what He had promised before the crucifixion, I shall see you again, and your heart shall rejoice, is now fulfilled: Then were the disciples glad when they saw the Lord.
(Hom. lxxxvi) All these things brought them to a most confident faith. As they were in endless war with the Jews, He says again, Then said Jesus unto them again, Peace be unto you.
(Hom. lxxxvi. 3) At the same time He shows the efficacy of the cross, by which He undoes all evil things, and gives all good things; which is peace. To the women above there was announced joy; for that sex was in sorrow, and had received the curse, In sorrow shalt thou bring forth. (Gen. 3:16) All hindrances then being removed, and every thing made straight, (πατωρθωται.) he adds, As My Father hath sent Me, even so send I you.
(Hom. lxxxvi. 2) Having then given them confidence by His own miracles, and appealing to Him who sent Him, He uses a prayer to the Father, but of His own authority gives them power: And when He had said thus, He breathed on them, and saith unto them, Receive ye the Holy Ghost.
(Hom. lxxxvi) Some say that by breathing He did not give them the Spirit, but made them meet to receive the Spirit. For if Daniel's senses were so overpowered by the sight of the Angel, how would they have been overwhelmed in receiving that unutterable gift, if He had not first prepared them for it! It would not be wrong however to say that they received then the gift of a certain spiritual power, not to raise the dead and do miracles, but to remit sins: Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.
(Hom. lxxxvi. 4) A priest though he may have ordered well his own life, yet, if he have not exercised proper vigilance over others, is sent to hell with the evil doers. Wherefore, knowing the greatness of their danger, pay them all respect, even though they be not men of notable goodness. For they who are in rule, should not be judged by those who are under them. And their incorrectness of life will not at all invalidate what they do by commission from God. For not only cannot a priest, but not even angel or archangel, do any thing of themselves; the Father, Son, and Holy Ghost do all. The priest only furnishes the tongue, and the hand. For it were not just that the salvation of those who come to the Sacraments in faith, should be endangered by another's wickedness.
Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation hath been committed. For great is the dignity of the priests. "Whosesoever sins," it saith, "ye remit, they are remitted unto them"; wherefore also Paul saith, "Obey them that have the rule over you, and submit yourselves." And hold them very exceedingly in honor; for thou indeed carest about thine own affairs, and if thou orderest them well, thou givest no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for thine, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, "For they watch for your souls," and not simply so, but, "as they that shall give account."
Seest thou the words issuing in deeds? For what He said before the Crucifixion, that "I will see you again, and your heart shall rejoice, and your joy no man taketh from you," this He now accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, "Peace be unto you," giving them, to counterbalance the war, the consolation. And so this was the first word that He spake to them after the Resurrection, (wherefore also Paul continually saith, "Grace be unto you and peace,") and to women He giveth good tidings of joy, because that sex was in sorrow, and had received this as the first curse. Therefore He giveth good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow. Then having put away all painful things, He telleth of the successes of the Cross, and these were the "peace." "Since then all hindrances have been removed," He saith, "and I have made My victory glorious, and all hath been achieved," (then He saith afterwards,) "As My Father hath sent Me, so send I you." "Ye have no difficulty, owing to what hath already come to pass, and to the dignity of Me who send you." Here He lifteth up their souls, and showeth them their great cause of confidence, if so be that they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He giveth to them the power.
"He breathed on them, and said, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained." As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, "If I go not away, He will not come," and yet giveth them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, "Ye have received the Holy Ghost," but, "Receive ye the Holy Ghost." Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, "Whosesoever sins ye remit, they are remitted unto them," showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles. Wherefore He saith, "Ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be My witnesses both in Jerusalem, and in all Judaea." And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift.
But since you have repeatedly asked me what I thought about the resurrection of bodies and the future functions of the members in that incorruptibility and immortality, listen briefly to what could with the Lord’s help be further discussed. We must hold most firmly that point on which the statement of the holy Scripture is truthful and clear, namely, that these visible and earthly bodies that are now called natural will be spiritual in the resurrection of the faithful and righteous. But I do not know how the character of a spiritual body, unknown as it is to us, can be either comprehended or taught. Certainly there will be no corruption in them, and for this reason they will not then need this corruptible food that they now need. They will, nonetheless, be able to take and really consume such food, not out of need. Otherwise, the Lord would not have taken food after his resurrection. And he offered us an example of bodily resurrection so that the apostle says of him, “If the dead will not rise, neither has Christ risen.” When he appeared with all the members of his body and used their functions, he also displayed the places of his wounds. I have always taken these as scars, not as actual wounds, and saw them as the result of his power, not of some necessity. He revealed the ease of this power, especially when he either showed himself in another form or appeared as his real self to the disciples gathered in the house when the doors were closed.
"Mary Magdalene came and told the disciples, I have seen the Lord, and He hath spoken these things unto me. Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace be unto you. And when He had so said, He showed unto them His hands and His side." For nails had pierced His hands, a spear had laid open His side: and there the marks of the wounds are preserved for healing the hearts of the doubting. But the shutting of doors presented no obstacle to the matter of His body, wherein Godhead resided. He indeed could enter without their being opened, by whose birth the virginity of His mother remained inviolate.
(Serm. cx. et cl. Pasch. aliquid simile.) Some are strongly indisposed to believe this miracle, and argue thus: If the same body rose again, which hung upon the Cross, how could that body enter through shut doors? But if thou comprehendest the mode, it is no miracle: when reason fails, then is faith edified.
(Tr. cxx) The shut door did not hinder the body, wherein Divinity resided. He could enter without open doors, who was born without a violation of His mother's virginity.
On the selfsame day on which He had appeared unto Mary, and discoursed with her, He also showed Himself to the holy disciples, who dreaded the intolerable attacks of the impious Jews, and were, on that account, collected together in a certain house. For it was not likely that they who had been so instructed, and had often been bidden to make haste to escape from the wrath of their would-be murderers, would be found lacking in proper prudence. Christ miraculously appears unto them. For while the doors were shut, as the Apostle says, Christ unexpectedly stood in the midst, by His ineffable Divine power rising superior to the chain of cause and effect, and showing Himself able to dispense with the design and method appropriate to His action. For let no man say, "How did the Lord, Whose Body was of solid Flesh, enter without let or hindrance, though the doors were shut?" but rather let him reflect that the Evangelist is not here speaking of one of ourselves, but rather of Him Who is enthroned by the side of God the Father, and Who easily doth whatsoever He will. For He that was by Nature the true God, was of necessity not subject unto the sequences of cause and effect, as are the creatures that owe their being to Him; but rather does He exercise Lordship over necessity itself, and due and appropriate methods of performance. For how did He make the sea afford a footing unto His Feet, and walk thereon as upon dry land, though we are not so framed that we can tread upon the paths of the sea? And how did He perform the rest of His marvellous works with God-like power? All these things, you will say, surpass man's understanding. Put this miracle of Christ side by side with the rest, and do not, following the opinion of certain men, who, in the folly of their hearts, have been led astray to judge falsely, imagine on account of this very occurrence that Christ rose again without His human Body, wholly bereft thereof, and severed from the Temple that He had taken on Himself. For if thou canst not understand the working of God's ineffable Nature, why dost thou not rather cry out against the infirmity of man's reason ----for that would be the wiser course----and then silently acquiesce in the limit prescribed to you by the Creator? For in rejecting the conclusion of wisdom, thou doest |667 wrong to the great mystery of the Resurrection, on which all our reliance is fixed. For remember the exclamation of Paul: If the dead are not raised, neither hath Christ been raised: and if Christ hath not been raised, your faith is vain, and ye are yet in your sins. And again: Yea, and we are found false witnesses of God; because we witnessed of God that He raised up Christ: Whom He raised not up, if so be that the dead are not raised. For what can be raised up save that which is fallen? or what restored to life, save that which is bowed down in death? And how shall we expect to rise again, if so be that Christ raised not up His own Temple, making Himself, for us, the Firstfruits of them which are asleep, and the Firstborn from the dead? Or how shall this mortal put on immortality, if, as some think, it be lost in total annihilation? For how shall it escape this fate if it have no hope of a new life? Do not, then, swerve from orthodoxy in the faith, because a miracle was accomplished; but rather be wise, and add this to the other marvellous works that Christ did.
For observe how, by unexpectedly entering when the doors were shut, Christ showed, once more, that He was by Nature God, and no other than He Who had erewhile dwelt among them; and also, by laying bare the wounded Side of His Body, and by showing the print of the nails, He gave us complete satisfaction that He had raised that Temple of His Body which had hung upon the Cross, and had restored to life that Body which He had worn, thereby subduing death, which is due to all flesh, inasmuch as He was by Nature Life and God. What need, then, was there for Him to show them His Hands and Side, if, as some perversely think, He did not rise again with His Body? And, if He wished His disciples not to entertain this idea concerning Him, why did He not rather appear in another form, and, disdaining the likeness of flesh, conjure up other thoughts in their minds'? But, as it is, He thought it of so great importance that they should be convinced of the Resurrection of His Body, that, when the time even seemed to call Him to change His Body into some form of ineffable and surpassing Majesty, He resolved in His Providence to appear once more as He had been of old, that He might not be thought to be wearing any other form than that in which also He had suffered crucifixion. For that our eyes could not have endured the glory of the holy Body, if Christ had chosen to reveal it unto the disciples before He ascended to the Father, is easily to be inferred, when we reflect upon His transfiguration on the Mount before the holy disciples. For the blessed Matthew the Evangelist writes, that Jesus took Peter, and James, and John, and went up into the mountain, and was transfigured before them: and His Face did shine as lightning, and His garments became white as snow, and they could not endure the sight, but fell on their faces. Very appropriately, then, our Lord Jesus Christ, as He had not yet transformed the Temple of His Body into its due and proper majesty, still appeared in His original shape, not wishing the belief in the Resurrection to be transferred to another form or body than that which He had received from the Holy Virgin, in which also He was crucified, and died, according to the Scripture, the power of death extending only over Flesh, from which also it was driven forth. For if His Body, after death, did not rise again, what sort of death was vanquished, and in what way was the power of corruption weakened? For it could not be by the death of a single rational being, or soul, or angel, or even the very Word of God. When, then, the power of death has reference only to that which is doomed by nature to corruption, with this it is that the power of the Resurrection is concerned, and with this alone, in order that the dominion of the lord of this world might be taken away. The entry of our Lord through the closed doors must be classed, by men of wisdom, with the other miracles that He wrought. He then greeted His holy disciples. Peace be unto you, He says; meaning by peace, Himself. For while Christ is present among men it follows that the tranquillity of their minds is assured unto them. Paul also declared that this boon is granted to those who believe on Him, when he says: The peace of Christ, which passeth all understanding, shall guard your hearts and your thoughts; meaning by the peace of Christ which passeth all understanding nothing else than His Spirit, of Which if any man partake he shall be filled with everything that is good.
By his unexpected entry through closed doors Christ proved once more that by nature he was God and also that he was none other than the one who had lived among them. By showing his wounded side and the marks of the nails, he convinced us beyond a doubt that he had raised the temple of his body, the very body that had hung on the cross. He restored that body that he had worn, destroying death’s power over all flesh, for as God, he was life itself. Why would he need to show them his hands and side if, as some perversely think, he did not rise again bodily? And if the goal was not to have the disciples think about him in this way, why not appear in another form and, disdaining any likeness of the flesh, conjure up other thoughts in their minds? But he obviously thought it was that important to convince them of the resurrection of his body that, even when events would have seemed to call for him to change the mode of his body into some more ineffable and surpassing majesty, he nonetheless resolved in his providence to appear once more as he had been in the past [i.e., in the flesh] so that they might realize he was wearing no other form than the one in which he had suffered crucifixion. Our eyes could not have endured the glory of his holy body, if he had chosen to reveal it to his disciples before he ascended to the Father. Anyone who reflects on the transfiguration will easily infer this is the case.… since, it says, they could not endure the sight but fell on their faces.
When Christ greeted his holy disciples with the words "peace be with you," by peace he meant himself, for Christ’s presence always brings tranquility of soul. This is the grace Paul desired for believers when he wrote, “The peace of Christ which passes all understanding will guard your hearts and minds.” The peace of Christ which passes all understanding is in fact the Spirit of Christ, who fills those who share in him with every blessing.
It was evening more by grief than by time. It was evening for minds darkened by the somber cloud of grief and sadness because although the report of the resurrection had given the slight glimmer of twilight, nevertheless the Lord had not yet shone through with his light in all its brilliance.
The extent of their terror and the disquiet caused by such an atrocity had simultaneously locked the house and the hearts of the disciples and had so completely prevented light from having any access that for their senses, overwhelmed more and more by grief, the murkiness of night increased and became more pervasive. No darkness of night can be compared with the gloom of grief and fear because they are incapable of being tempered by any light of either consolation or counsel.
You ask me and say, If he entered through closed doors, where is the bulk of his body? And I reply, If he walked on the sea, where was the weight of his body? But he [walked on the sea] as the Lord. Did he, then, because he arose, cease to be the Lord? What about the fact that he also made Peter walk upon the sea? What divinity could do in the one, faith fulfilled in the other. Christ was able to do it, and Peter could because Christ willed it. Therefore, when you begin to examine the reasonableness of miracles by your human senses, fear that you may lose your faith. Do you not know that nothing is impossible for God? So when anyone tells you, If he entered through closed doors there was no body, answer him on the contrary, No, if he was touched there was body, and if he ate there was a body. The one thing he did by a miracle, the other by nature.
The first question of this Gospel reading strikes the mind: how was the Lord's body truly real after the resurrection, if it could enter to the disciples through closed doors? But we must understand that if divine operation is comprehended by reason, it is not wondrous; nor does faith have merit when human reason provides proof. But these very works of our Redeemer, which cannot at all be understood from themselves, must be weighed by another of his operations, so that more wondrous deeds may lend credence to wondrous things. For that body of the Lord entered to the disciples through closed doors—the same body which, at his birth, came forth to human eyes from the closed womb of the Virgin. What wonder is it then if, after his resurrection, he who will now live forever entered through closed doors, when he who came to die went forth from the Virgin's unopened womb?
Through his greeting of peace he breathes on them and bestows tranquility as well as a sharing in the Holy Spirit.
Wherein is shown the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood in the midst. He came in the evening, because they would be the most afraid at that time.
When Mary Magdalene brought her news to the disciples, it is likely that they reacted in one of two ways: either they did not believe her, or, if they did, they were crestfallen because they were not deemed worthy to see Christ. Meanwhile, fear of the Jews was increasing the disciples’ longing to see the only One Who could relieve their anxiety. And so the Lord appeared to them that very evening, when all of them were gathered together. It is written that He appeared when the doors were shut, meaning, He entered through locked doors. This was to show that He had risen in the very same manner, while the entrance to the tomb was shut with a stone. One would think they might have taken Him for a ghost, but Mary Magdalene’s testimony had greatly strengthened their faith. Also, He manifested Himself in such a way as to calm their tumultuous thoughts: Peace be unto you, He said gently, meaning, “Be not afraid.” This was to remind them of what He had told them before the crucifixion: My peace I give unto you (Jn. 14:27). Then were the disciples glad, when they saw the Lord. This, too, He had foretold before His death: I will see you again, and your heart shall rejoice (Jn. 16:22). It was well that He should say to them again, Peace, for the disciples were now engaged in desperate struggle with the Jews. As He had said, Rejoice! to the women (Mt. 28:9), because sorrows were their lot, so He grants peace to the disciples, who were now, and would always be, at war with the Jews.
It is fitting that He grants joy to the women, condemned to bear children in pain and suffering; and peace to the men, on account of the warfare that would engulf them for preaching the Gospel. At the same time He reveals that the cross has ushered in peace: “The cross has brought peace: now I send you forth to proclaim it.” To strengthen and embolden the disciples, He declares, “As My Father hath sent Me, even so send I you. It is My work you have undertaken, so do it boldly: I will be with you.” Behold the authority of his command: “It is I Who sends you (̓Εγὼ πέμπω ὑμᾶς).” No longer does He condescend to the limitations of their understanding, saying as He often did before the resurrection, “I will ask My Father and He will send you.” Now He breathes on them and gives them the Holy Spirit—but not the entirety of the gift He would bestow at Pentecost. Receive ye the Holy Spirit, means, “Let this partial bestowal of grace make you ready to receive later the fullness of the Holy Spirit.” The words, Whose soever sins ye remit, they are remitted unto them, indicate the particular gift He gives the disciples now: power to forgive sins. Later, on Pentecost, the Holy Spirit Himself would descend in all His might, lavishing upon the apostles every spiritual gift and power to work wondrous deeds, such as raising the dead.
It is worth considering why John records only that Christ appeared to His disciples in Jerusalem, while Matthew and Mark say that He promised to appear to them in Galilee (see Mt. 26:32; Mk. 14:28). Some have explained it this way: “Christ never said He would appear to the disciples only in Galilee, and not in Jerusalem. In Jerusalem, He appeared to the twelve, whereas in Galilee, He appeared to all His disciples, in accordance with His promise. The fact that He showed Himself many times to the twelve indicates that He honored them more highly than the others.” From this we again see that there are no irreconcilable disagreements between the accounts of the Evangelists. There were many appearances of the Lord after His resurrection, and each Evangelist selected certain ones to record. When two Evangelists describe the same event, the second usually tells what the first has omitted. And now, O reader, reflect upon the divine rank of the priesthood. The power to forgive sins is a divine power; hence, we must show honor to the priests as to God. Even if they are unworthy, they are still ministers of divine gifts, and grace empowers them (ἐνεργεῖ διʹαὐτῶν) just as it empowered Balaam’s ass, enabling it to speak (see Num. 22:28-30). Human frailty does not hinder the working of grace. Therefore, since grace is bestowed through the priests, let us honor them.
Or because He waited till all were assembled: and with shut doors, that he might show how that in the very same way he had risen again, i. e. with the stone lying on the scpulchre.
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SUMMARY
On the evening of the first Easter Sunday, the very day of His resurrection, Jesus appeared to His disciples who were gathered behind locked doors in Jerusalem. Overcome with fear of the Jewish authorities, they were in a state of deep apprehension. Suddenly, Jesus stood supernaturally in their midst, dispelling their terror with His first words, a profound declaration of peace, thereby initiating a new phase of His post-resurrection ministry by comforting and commissioning His followers.
CONTEXT
Literary Context: John 20:19 immediately follows the accounts of the empty tomb and Jesus' individual appearances to Mary Magdalene and Peter. Earlier in the day, Mary had brought the news of the empty tomb to Peter and John, who then confirmed it for themselves (John 20:1-10). Jesus then appeared to Mary Magdalene, commissioning her to tell the disciples of His ascension to the Father (John 20:11-18). This verse marks Jesus' first collective appearance to a group of His disciples, setting the stage for their commissioning and the bestowal of the Holy Spirit in the subsequent verses (John 20:21-23). It signifies a pivotal moment where the scattered and fearful disciples begin to grasp the reality and implications of the resurrection.
Historical & Cultural Context: The setting is Jerusalem, likely in an upper room, on the evening of the first day of the week, which for Jews would have been a Sunday after the Sabbath. The disciples' fear of "the Jews" refers specifically to the Jewish religious authorities—the Sanhedrin, chief priests, and Pharisees—who had orchestrated Jesus' crucifixion and were actively hostile towards His followers. Following the public execution of their leader, the disciples would have been acutely aware of the danger they faced, fearing arrest, persecution, or even death. Locking the doors was a common and necessary precaution in a climate of intense political and religious tension. The greeting "Peace be unto you" (Hebrew: Shalom Aleichem) was a customary salutation in Jewish culture, conveying a wish for holistic well-being, but in Jesus' mouth, especially after His resurrection, it takes on a profound, divine significance, offering not just a wish but a bestowal of spiritual peace.
Key Themes: This verse powerfully contributes to several overarching themes in the Gospel of John and the broader biblical narrative. Firstly, it underscores the reality and nature of the resurrection, demonstrating Jesus' triumph over physical limitations and death, as He appears in a locked room. This miraculous appearance confirms His living presence and divine power. Secondly, it highlights the theme of divine presence and comfort amidst human fear and despair. Despite the disciples' hiding and apprehension, Jesus actively seeks them out, bringing solace and reassurance. Thirdly, the declaration of "Peace be unto you" introduces the theme of Jesus' gift of peace, which He had promised them prior to His crucifixion (John 14:27). This peace is not merely the absence of conflict but a profound spiritual wholeness and reconciliation, foundational to their future mission. Finally, it sets the stage for the commissioning of the disciples and the empowering work of the Holy Spirit, transforming them from a fearful group into bold witnesses of the resurrected Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage powerfully employs several literary devices. Irony is prominent as the disciples, locked away in fear, are met by the very one they feared was lost, and He appears supernaturally, rendering their physical barriers meaningless. The "shut doors" serve as Symbolism for the disciples' spiritual state—their fear, isolation, and lack of understanding—which Jesus transcends with His presence. His sudden appearance is a form of Theophany, a divine manifestation that reveals His resurrected glory and power. The repetition of "Peace be unto you" (later in John 20:21) functions as Anaphora and Emphasis, highlighting the profound importance of this gift of peace, which is central to their comfort and future mission. The contrast between the disciples' "fear" and Jesus' declaration of "peace" creates a powerful Antithesis, underscoring the transformative power of His presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 20:19 is a foundational text revealing the nature of the resurrected Christ and the immediate impact of His victory over death on His followers. It illustrates that Jesus' resurrection body is not merely resuscitated but transformed, capable of appearing unhindered by physical barriers, thereby confirming His divine power and authority. His immediate act of offering "peace" to His terrified disciples underscores that His resurrection brings not judgment for their abandonment, but profound reconciliation and comfort. This peace, eirḗnē, is the holistic well-being and spiritual tranquility that flows from His accomplished work on the cross, a peace that transcends fear and worldly circumstances. It is the very peace He promised them before His crucifixion, now tangibly delivered, establishing the new covenant reality where His presence brings ultimate security and purpose.
REFLECTION AND APPLICATION
John 20:19 offers immense comfort and profound theological insight for believers in every age. Just as Jesus appeared to His disciples in their locked room of fear, He also meets us in our places of anxiety, doubt, and spiritual confinement. No barrier, whether physical or emotional, can separate us from His presence. Our fears, anxieties, and the "locked doors" of our lives—be they self-imposed limitations, external pressures, or the lingering effects of past failures—are no match for the resurrected Christ. His declaration of "Peace be unto you" reminds us that true peace is found in Him alone, regardless of external circumstances. This peace is not merely the absence of trouble, but a profound spiritual wholeness and assurance that He is sovereign and present. This verse encourages us to remember that even when we feel alone, afraid, or overwhelmed by the world's hostility, the resurrected Christ is with us, offering His divine peace, overcoming our deepest fears, and empowering us for His mission. We are called to open our hearts, even when our circumstances dictate otherwise, and receive the peace that only He can give.
Questions for Reflection
FAQ
What is the significance of Jesus appearing in a locked room?
Answer: The significance of Jesus appearing in a locked room is multifaceted. Firstly, it powerfully demonstrates the transformed nature of His resurrected body. He is no longer bound by physical limitations, proving His victory over death and the grave is complete and supernatural. This confirms that His body is glorified, capable of transcending material barriers, yet still physical enough to be touched and to eat (Luke 24:39-43). Secondly, it highlights His divine sovereignty and omnipresence, showing that no human barrier or fear can prevent Him from reaching His disciples. He actively seeks them out in their place of hiding to bring comfort and reassurance, emphasizing His commitment to His followers even in their weakness and fear.
CHRIST-CENTERED FULFILLMENT
John 20:19 profoundly reveals the Christ-centered fulfillment of Old Testament promises and foreshadows the ongoing work of the Holy Spirit. Jesus' appearance in the locked room, offering "Peace be unto you," is the ultimate realization of the peace (shalom) longed for throughout the Hebrew Scriptures. This is not merely a temporary cessation of hostilities, but the holistic, redemptive peace that flows from His atoning sacrifice and resurrection. He is the "Prince of Peace" (Isaiah 9:6) who has broken down the wall of hostility (Ephesians 2:14) between God and humanity, and between people. His resurrected presence, transcending physical barriers, foreshadows His continuous spiritual presence with His church until the end of the age (Matthew 28:20). Furthermore, His bestowal of peace immediately precedes His giving of the Holy Spirit (John 20:22), demonstrating that true peace is an inward reality empowered by the Spirit, enabling believers to overcome fear and live as His witnesses in a hostile world, just as the disciples were transformed from hiding in fear to boldly proclaiming the gospel (Acts 2:1-4).