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JOH N.
CHAP. XX.
| A ressurreição. |
Não havia uma coisa de que os apóstolos estavam mais preocupados em produzir provas substanciais de que a ressurreição de seu Mestre, 1. Porque era o que ele mesmo apelou para que o último e mais convincente prova de que ele é o Messias. Aqueles que não iria acreditar em outros sinais foram encaminhados a este sinal do profeta Jonas. E, portanto, inimigos eram os mais solícitos para abafar o aviso de isso, porque ele foi colocado sobre esta questão, e, se ele foi ressuscitado, eles não são apenas assassinos, mas assassinos do Messias. 2. Porque foi em cima deste o desempenho de sua empresa para a nossa redenção e salvação foi independente. Se ele dar sua vida em resgate, e não retomá-lo, não parece que o seu dando-lhe foi aceito como uma satisfação. Se ele ser preso por nossa dívida, e mentir por ele, estamos desfeita, 1 Cor. xv. 17. 3. Porque ele nunca se mostrou vivo depois de sua ressurreição para todas as pessoas, Atos x. 40, 41. Devemos ter dito: "Que a sua morte ignominiosa ser privado, e seu público ressurreição gloriosa." Mas os pensamentos de Deus não são como o nosso; e ele ordenou que sua morte deveria ser pública diante do sol, da mesma forma que o sol corou e escondeu o rosto em cima dele. Mas as manifestações de sua ressurreição deve ser reservada como um favor para seus amigos particulares, e por eles ser publicado ao mundo, para que aqueles possam ser abençoados que não viram e creram. O método de prova é como dá satisfação abundante para aqueles que estão dispostos a receber piedosamente a doutrina ea lei de Cristo, e ainda deixa espaço para aqueles de oposição que são voluntariamente ignorantes e obstinado em sua incredulidade. E este é um julgamento justo, adequado para o caso daqueles que são estagiários.
Em estes versos temos o primeiro passo para a prova da ressurreição de Cristo, que é, que o sepulcro foi encontrado vazio. Ele não está aqui, e, em caso afirmativo, eles devem nos dizer onde ele está ou concluímos ressuscitado.
I. Maria Madalena, chegando ao sepulcro, encontra a pedra fora. Este evangelista não menciona as outras mulheres que foram com Maria Madalena, mas somente aqui, porque ela era a mais ativa e avançar no esta visita ao sepulcro, e nela apareceu a mais afeto; e foi uma afeição acendeu por uma boa causa, tendo em conta as grandes coisas que Cristo tinha feito por ela. Muito foi perdoado, pois ela amou muito. Ela tinha mostrado seu afeto para ele, enquanto ele vivia, com a presença da sua doutrina, o servia de sua substância, Luke viii. 2, 3. Não parece que ela teve qualquer negócio agora em Jerusalém, mas que esperassem em cima dele para as mulheres não eram obrigados a ir até a festa, e, provavelmente, ela e os outros seguiram-no o mais perto, como Eliseu fez Elias, agora que eles sabiam que seu Mestre iria em breve tirado de sua cabeça, 2 Reis ii. 1-6. As instâncias continuadas de sua relação com ele em e depois de sua morte provar a sinceridade de seu amor. Nota, o amor a Cristo, se é cordial, será constante. Seu amor a Cristo era forte como a morte, a morte de cruz, pois ali estavam que, cruel como a sepultura, pois fez uma visita a isso, e não foi dissuadido por seus terrores.
1. Ela veio ao sepulcro, para lavar o corpo com suas lágrimas, pois ela foi para a sepultura, para chorar ali, e para ungir com a pomada que havia preparado. O túmulo é uma casa que as pessoas não se importam de fazer visitas a. E os que são livres entre os mortos está separada da vida; e ele deve ser um carinho extraordinário para a pessoa que vai encarecer o seu túmulo para nós. É especialmente terrível para os fracos e timourous sexo. Poderia ela, que não tinha força suficiente para rolar a pedra, fingir que essa presença de espírito como para entrar no túmulo? Judaísmo a proibiu-os de se intrometer mais do que necessidades deve, com túmulos e cadáveres. Em visita ao sepulcro de Cristo ela se expôs, e talvez os discípulos, à suspeita de um projeto para roubá-lo, e que o serviço real, ela poderia fazer-lhe por isso? Mas seu amor responde a estas e mil essas acusações. Nota: (1) Devemos estudar para fazer honra de Cristo nas coisas em que ainda não pode ser rentável para ele. (2.) O amor a Cristo vai decolar o terror da morte ea sepultura. Se não podemos ir a Cristo, mas através de que vale sombrio, mesmo nos que, se nós o amamos, devemos temer nenhum mal.
2. Ela veio logo que pôde, pois ela veio, (1.) Após o primeiro dia da semana, assim que alguma vez o sábado tinha ido embora, desejando, não para vender milho e estabelecido trigo (como Amos viii . 5), mas para estar no sepulcro. Aqueles que amam a Cristo terá a primeira oportunidade de testemunhar o seu respeito a ele. Este foi o primeiro sábado cristão, e ela começa-lo em conformidade com as investigações depois de Cristo. Ela tinha passado no dia anterior em que comemora a obra da criação, e, portanto, descansou; mas agora ela está sobre busca na obra da redenção, e, portanto, faz uma visita ao Cristo e este crucificado. (2.) Ela veio cedo, enquanto ainda estava escuro; tão cedo ela estabelecido. Note-se, aqueles que procuram Cristo, a fim de encontrá-lo deve procurá-lo no início; ou seja, [1] Procure-o solícito, com tal cuidado que mesmo quebra o sono; acordar cedo por medo de perder ele. [2] Procure-o diligentemente; devemos negar a nós mesmos e nosso próprio repouso em busca de Cristo. [3] Procure-o cedo, no início de nossos dias, cedo todos os dias. A minha voz te tu ouvir de manhã. Esse dia é de uma forma justa de ser bem terminou que é, assim, começado. Aqueles que diligentemente perguntar depois de Cristo quando ainda está escuro deve ter tal luz a eles dada a respeito dele como devem brilhar mais e mais.
3. Ela descobriu que a pedra fora, que ela tinha visto rolou para a porta do sepulcro. Agora, este foi, (1.) Uma surpresa para ela, para ela pouco esperava. Cristo crucificado é a fonte da vida. Seu túmulo é uma das fontes da salvação; se chegarmos a ela na fé; embora a um coração carnal seja um manancial fechado, vamos encontrar a pedra revolvida (como Gen. xxix. 10) e livre acesso aos confortos do mesmo. Confortos surpreendentes são os estímulos frequentes dos primeiros candidatos. (2.) Foi o começo de uma descoberta gloriosa; o Senhor foi ressuscitado, embora não em primeiro apreendê-lo assim. Note-se, [1] Aqueles que são mais constante em sua adesão a Cristo, e mais diligente em suas investigações depois dele, têm geralmente os primeiros e mais doces avisos da graça divina. Maria Madalena, que seguiu Cristo até o último em sua humilhação, o encontrou com o primeiro em sua exaltação. [2] Deus normalmente revela a si mesmo e seus confortos para nós por graus; para elevar as nossas expectativas e acelerar nossos inquéritos.
II. Achando que a pedra fora, ela se apressa volta para Pedro e João, que provavelmente apresentados em conjunto nessa extremidade da cidade, não muito longe, e familiariza-los com ele: "Tiraram o Senhor do sepulcro, invejando-lhe a honra de um enterro-lugar decente, e não sabemos onde o puseram, nem onde encontrá-lo, para que possamos pagar-lhe o restante de nossas últimas homenagens. " Observe aqui, 1. O que uma noção Mary teve de a coisa como ela agora apareceu; ela encontrou a pedra foi, olhou para a sepultura, e viu-o vazio. Agora seria de esperar que o primeiro pensamento que se oferecia teria sido: Certamente o Senhor ressuscitou; para sempre que ele lhes tinha dito que ele deveria ser crucificado, que ela já tinha ultimamente visto realizado, ele ainda subjoined no mesmo fôlego que ao terceiro dia, deve subir novamente. Ela poderia sentir o grande terremoto que aconteceu enquanto ela estava vindo para o sepulcro, ou se preparando para vir, e agora ver o túmulo vazio, e ainda têm nenhum pensamento da ressurreição entrar em sua mente? o que, não conjecturas, nenhuma suspeita de que? Assim, parece pela construção estranho que ela coloca sobre a remoção da pedra, que era muito longe para buscar. Nota: Quando chegamos a refletir sobre nossa própria conduta em um dia nublado e escuro, vamos ficar espantado com a nossa dulness e esquecimento, que poderíamos perder de tais pensamentos como depois parecer óbvio, e como eles poderiam ser tão longe fora do maneira quando tivemos ocasião para eles. Ela sugeriu, Levaram o Senhor; tanto os principais sacerdotes tomaram-lo, colocá-lo em um lugar pior, ou José e Nicodemos têm, a segundos pensamentos, tirei-o, para evitar a má vontade dos judeus . O que quer que era sua suspeita, parece que foi uma grande aflição e perturbação para ela que o corpo havia desaparecido; Considerando que, se ela tivesse entendi bem, nada poderia estar mais feliz. Nota, os crentes fracos muitas vezes fazem questão de que a sua queixa que é realmente apenas motivo de esperança, e questão de alegria. Clamamos que este e outro para o conforto criatura são arrebatados, e não sabemos como recuperá-los, quando de fato a remoção dos nossos confortos temporais, que nós lamentamos, está em ordem para a ressurreição do nosso conforto espiritual, que nós deve regozijar-nos também. 2. O que uma narrativa ela fez dela a Pedro e João. Ela não ficar debruçado sobre o sofrimento a si mesma, mas familiariza seus amigos com ele. Note, A comunicação das dores é uma boa melhora da comunhão dos santos. Observe-se, Peter, embora tivesse negado o seu Mestre, não tinha abandonado os amigos de seu Mestre; por isso parece a sinceridade de seu arrependimento, que ele associou com o discípulo a quem Jesus amava. E os discípulos "mantendo-se a sua intimidade com ele como anteriormente, não obstante sua queda, ensina-nos a restaurar aqueles com um espírito de mansidão que foram defeituoso. Se Deus recebeu-os sobre o seu arrependimento, por que não deveríamos?
III. Pedro e João vão com toda a velocidade ao sepulcro, para certificar-se da verdade do que lhes foi dito, e ver se eles poderiam fazer quaisquer novas descobertas, v. 3, 4. Alguns pensam que os outros discípulos foram com Pedro e John quando chegou a notícia; porque disse estas coisas aos onze, Luke xxiv. 9 Outros pensam que Maria Madalena contou sua história apenas para Pedro e João, e que as outras mulheres disseram deles para os outros discípulos.; mas nenhum deles foram ao sepulcro, mas Pedro e João, que eram dois dos três primeiros dos discípulos de Cristo, muitas vezes distinguido do resto por favores especiais. Nota: Está bem, quando aqueles que são mais honrado do que outros com os privilégios dos discípulos são mais ativos do que outros no dever de discípulos, mais dispostos a assumir as dores e correr riscos em um bom trabalho. 1. Veja aqui o que devemos fazer uso da experiência e observações dos outros. Quando Maria disse-lhes o que tinha visto, não teriam, nesse sentido, tomar a palavra dela, mas seria ir e ver com seus próprios olhos. Será que os outros nos dizem do conforto e benefício de ordenanças? Vamos ser contratado, assim, tornar julgamento deles. Venha e veja como é bom de se aproximar de Deus. 2. Veja como pronto devemos ser para compartilhar com nossos amigos em suas preocupações e medos. Pedro e João apressou-se ao sepulcro, que pode ser capaz de dar Mary uma resposta satisfatória aos seus ciúmes. Não devemos rancor quaisquer dores que nós tomamos para o socorrer e reconfortante dos fracos e medrosos seguidores de Cristo. 3. Veja o que devemos fazer apressadamente em um bom trabalho, e quando nós estamos indo em um bom recado. Pedro e João consultou nem a sua vontade, nem a sua gravidade, mas correram ao sepulcro, para que pudessem mostrar a força de seu zelo e carinho, e pode perder nenhum momento. Se estamos no caminho dos mandamentos de Deus, que deve ser executado dessa forma. 4. Veja o que uma boa coisa é ter boa companhia em um bom trabalho. Talvez nenhum desses discípulos teria se aventurou ao sepulcro sozinho, mas, sendo os dois juntos, eles não fizeram nenhuma dificuldade nisso. Veja Ecl. eu v. 9. 5. Veja o que a emulação louvável é entre os discípulos a se esforçar que deve sobressair, que deve ser superior, na medida em que o que é bom. Não foi por quebra de maus modos para John, embora os mais jovens, para superar Peter, e se diante dele. Temos de fazer o nosso melhor, e nem inveja aqueles que podem fazer melhor, nem desprezar aqueles que fazem o que podem, embora eles vêm atrás. (1.) Aquele que tem lugar nesta corrida como o discípulo a quem Jesus amava de uma maneira especial, e que, portanto, de uma maneira especial amado Jesus. Nota, amor Sense de Cristo é para nós, acender em nós o amor com ele novamente, vai nos fazer para se destacar em virtude. O amor de Cristo nos constrange mais do que qualquer coisa a abundam em dever. (2.) Ele que foi lançado por trás foi Pedro, que havia negado seu Mestre, e foi com tristeza e vergonha para ele, e isso lhe obstruído como um peso; sentimento de culpa nos cãibras, e dificulta o nosso alargamento no serviço de Deus. Quando a consciência é ofendido nós perder terreno.
EU V. Pedro e João, tendo chegado ao sepulcro, processar o inquérito, ainda melhorar pouco na descoberta.
1. John não foi além de Maria Madalena tinha feito. (1.) Ele teve a curiosidade de olhar para dentro do sepulcro, e viu que estava vazio. Ele abaixou-se, e olhou para dentro. Aqueles que iria encontrar o conhecimento de Cristo deve se inclinar para baixo, e procurar, deve com um coração humilde apresentar à autoridade da revelação divina, e deve olhar wistly. (2.) ele ainda não tinha coragem de ir para o sepulcro. As afecções mais quentes nem sempre são acompanhadas com as resoluções mais ousadas; muitos são rápidos a correr a corrida de religião que não são robustos para lutar suas batalhas.
2. Pedro, embora ele veio por último, entrou primeiro, e fez uma descoberta mais exata do que John tinha feito, v. 6, 7. Embora João ultrapassou-o, portanto, ele não voltar, nem ficar parado, mas fez depois dele o mais rápido que podia; e, enquanto John estava com muita cautela olhando para dentro, ele veio, e com grande coragem entrou no sepulcro.
(1.) Observe aqui a ousadia de Pedro, e como Deus dispensa seus dons de várias maneiras. John poderia out-executar Peter, mas Peter poderia out-se atrevem John. Raramente é verdade para as mesmas pessoas, o que David diz poeticamente de Saul e Jonathan, que eram mais velozes do que as águias, e ainda mais fortes do que os leões, 2 Sam. Eu. 23. Alguns discípulos são rápidos, e eles são úteis para acelerar aqueles que são lentos; outros estão em negrito, e eles são úteis para encorajar aqueles que são timorous; diversidade de dons, mas um só Espírito. Pedro se aventurar no sepulcro pode nos ensinar, [1] Que aqueles que para valer procuram depois de Cristo não deve assustar-se com bugbears e fantasias tolas: "Há um leão no caminho, um fantasma na sepultura." [2] Isso bons cristãos não precisam ter medo do túmulo, uma vez que Cristo tem permanecido na mesma; pois para eles não há nada nele assustadora; não é o abismo da destruição, nem são os vermes nele vermes que nunca morrem. Vamos, portanto, não entrar, mas conquistar, o medo estamos aptos a conceber sobre a visão de um corpo morto, ou estar sozinho entre as sepulturas; e, uma vez que deve estar morto e no túmulo logo, façamos a morte ea sepultura familiar para nós, como nosso próximo parentes, xvii Job. 14. [3] Devemos estar dispostos a ir até o túmulo de Cristo; dessa forma ele foi para sua glória, e assim devemos. Se não podemos ver a face de Deus e viver, melhor morrer do que nunca vê-lo. Veja xix Job. 25, & c.
(2.) Observe a postura em que ele descobriu coisas no sepulcro. [1] Cristo havia deixado suas mortalhas atrás dele lá; que roupa ele apareceu para seus discípulos que não é dito, mas ele nunca apareceu em suas mortalhas, como fantasmas devem fazer; não, ele colocou-os de lado, Em primeiro lugar, Porque ele se levantou para não mais morrer; a morte era não ter mais domínio sobre ele, Rom. vi. 9. Lázaro saiu com suas mortalhas no, pois era para usá-los novamente; mas Cristo, subindo para uma vida imortal, saiu livre daqueles incumbrances. Em segundo lugar, porque ele estava indo para ser vestido com as vestes de glória, por isso ele deixa de lado esses trapos; no paraíso celestial não haverá mais ocasião para a roupa que havia no terreno. O profeta ascendente deixou cair seu manto. Em terceiro lugar, Quando surgir a partir da morte do pecado para a vida de justiça, devemos deixar nossas mortalhas atrás de nós, de deixar todas as nossas corrupções. Em quarto lugar, Cristo deixou aqueles na sepultura, como assim dizer, para o nosso uso, se o túmulo ser uma cama para os santos, portanto, ele tem que sheeted cama, e está aparelhado para eles; eo guardanapo por si só é de uso para os sobreviventes de luto para enxugar suas lágrimas. [2] Os de roupa graves foram encontrados em muito bom estado, que serve para uma prova de que seu corpo não foi roubado enquanto os homens dormiam. Ladrões de túmulos foram conhecidos para tirar a roupa e deixar o corpo; mas nenhum [antes das práticas de Resurrectionists modernos] já tomaram o corpo e deixou as roupas, especialmente quando era linho fino e de novo, Mark xv. 46. Qualquer um preferia optar por transportar um corpo morto em suas roupas do que nu. Ou, se aqueles que deveriam tê-lo roubado teria deixado as roupas da sepultura-atrás, ainda não se pode supor que eles devem encontrar tempo livre para dobrar a roupa.
(3.) Veja como a ousadia de Pedro encorajou John; agora ele tomou coragem e se aventurou em (v. 8, e) viu e creu; não mal acreditava no que Mary disse, que o corpo tinha desaparecido (não graças a ele para acreditar no que ele viu), mas ele começou a acreditar que Jesus foi ressuscitado para a vida novamente, embora sua fé, até agora, era fraco e vacilante.
[1] John Peter seguiu em se aventurar. Deve parecer, ele não ousava ter ido para o sepulcro se Peter não tinha ido em primeiro lugar. Nota: É bom ser encorajado em um bom trabalho com a ousadia dos outros. O temor de dificuldade e perigo será retirado pela observação da resolução e coragem dos outros. Talvez rapidez de João Pedro tinha feito correr mais rápido, e agora a ousadia de Pedro faz John venture ainda mais, do que o contrário, quer a um ou outro teria feito; embora Peter ultimamente tinha caído sob a desgraça de ser um desertor, e John tinha sido avançado para a honra de um confidente (Cristo ter cometido sua mãe para ele), mas John não só associado com Peter, mas pensei que não menosprezo a segui-lo .
[2] No entanto, ele deve parecer, John obteve o início de Peter em acreditar. Pedro viu e perguntou (Lucas 12 xxiv.), Mas João viu e creu. Uma mente disposta a contemplação talvez mais cedo receber a prova da verdade divina que uma mente disposta a ação. Mas qual foi a razão que eles eram tão tardos de coração para acreditar? O evangelista nos diz (v. 9), ainda que eles não entendiam a escritura, isto é, eles não consideram, e aplicar, e devidamente melhorar, o que eles sabiam da escritura, que ele deve subir novamente dentre os mortos. A Velho Testamento falou da ressurreição do Messias; eles acreditavam que ele era o Messias; ele mesmo tinha muitas vezes disse-lhes que, de acordo com as escrituras do Antigo Testamento, ele deve subir novamente; mas não teve presença de espírito suficiente por estes para explicar as presentes aparências. Observe aqui, primeiro, como inapto os próprios discípulos foram, em primeiro lugar, a acreditar na ressurreição de Cristo, o que confirma o testemunho que deu depois com tanta certeza a respeito dela; para, por seu atraso para acreditar, parece que eles não eram crédulo que lhe diz respeito, nem daquelas simples que acreditar em cada palavra. Se eles tivessem tido qualquer projeto para avançar seu próprio interesse por ela, eles avidamente ter pego na primeira centelha da sua evidência, teria levantado e apoiado um expectativas do outro do mesmo, e prepararam as mentes daqueles que os seguia para receber os avisos de que; mas nós achamos, pelo contrário, que suas esperanças foram frustradas, era para eles como uma coisa estranha, e uma das coisas mais distantes de seus pensamentos. Pedro e João foram tão tímido de acreditar em um primeiro momento que nada menos do que a prova mais convincente a coisa era capaz de poderia trazê-los para testemunhar-lo depois com tanta certeza. Nisto parece que eles não eram apenas homens honestos, quem não iria enganar os outros, mas os homens cautelosos, que não iria ser impostas sobre si mesmos. Em segundo lugar, Qual foi a razão de sua lentidão para crer; porque até agora eles. não entendiam a escritura Este parece ser o reconhecimento do evangelista de sua própria culpa entre o resto; ele não diz, "Porque ainda Jesus não tinha aparecido para eles, não tinha mostrado-lhes as mãos eo lado", mas, "Como ele ainda não tinha aberto seus entendimentos para compreender a Escritura" (Luke xxiv. 44, 45 ), pois essa é a mais segura palavra da profecia.
3. Pedro e João continuaram a sua pergunta não mais, mas desistiu, pairando entre a fé ea incredulidade (v. 10:) Os discípulos foram embora, não muito os mais sábios, a sua própria casa, pros heautous - para seus próprios amigos e companheiros , o resto dos discípulos a seus próprios alojamentos, para casas que não tinha nenhum em Jerusalém. Eles foram embora, (1.) Para medo de ser tomado em caso de suspeita de um projeto para roubar o corpo, ou de ser cobrado com ele agora que ele se foi Em vez de melhorar a sua fé, seus cuidados é assegurar-se, para mudar para sua própria segurança. Em tempos difíceis, perigosas, é difícil até mesmo para os homens bons para ir em seu trabalho com a resolução que os torna. (2.) Porque eles estavam em uma perda, e não sabia o que fazer, nem o que fazer com o que tinham visto; e, portanto, não ter coragem de ficar no túmulo, eles resolvem ir para casa, e esperar até que Deus deve revelar ainda esta-lhes, que é uma instância de sua fraqueza por enquanto. (3) É provável que o resto dos discípulos estavam juntos; para eles eles retornam, para fazer relatório do que tinham descoberto e para consultar com eles o que era para ser feito; e, provavelmente, agora eles nomeados sua reunião à noite, quando Cristo veio para eles. É perceptível que, antes de Pedro e João foram ao sepulcro um anjo tinha aparecido lá, rolou a pedra, assustou o guarda, e confortou as mulheres; assim que eles tinham ido embora do sepulcro, Maria Madalena aqui vê dois anjos no sepulcro (v. 12), e ainda Pedro e João veio ao sepulcro, e entrar nele, e veja nenhum. O que vamos fazer com isso? Onde estavam os anjos quando Pedro e João foram ao sepulcro, que apareceu lá antes e depois? [1] Os anjos aparecem e desaparecem em prazer, de acordo com as ordens e instruções que lhes foram dadas. Eles podem ser, e são, realmente, onde eles não são visivelmente; mais ainda, que deveria parecer, podem ser visível para um e não para outro, ao mesmo tempo, Nm. xxii. 23; 2 Reis vi. 17. Como eles fazem-se visíveis, então invisível, e, em seguida, visível novamente, é pressuposto para nós para inquirir; mas que eles fazê-lo é simples com essa história. [2] Este favor mostrou aqueles que foram mais cedo e constante em suas investigações depois de Cristo, e foi a recompensa daqueles que veio primeiro e último sisudo, mas negado às pessoas que fizeram uma visita passageira. [3] Os apóstolos não eram para receber suas instruções dos anjos, mas do Espírito da graça. Veja Heb. II. 5.
| A ressurreição. |
São Marcos diz-nos que Cristo apareceu primeiramente a Maria Madalena (Mark xvi 9.); que a aparência é aqui, em grande parte relacionada; e podemos observar,
I. A constância e fervor da afeição de Maria Madalena ao Senhor Jesus, v. 11.
1. Ela Sóbria no sepulcro, quando Pedro e João foram embora, porque não seu mestre tinha ficado, e lá estava ela mais provável de ouvir algumas notícias dele. Nota: (1) Onde há um amor verdadeiro de Cristo, haverá uma adesão constante para ele, e uma resolução com propósito de coração para clivar a ele. Esta boa mulher, embora ela perdeu-lo, mas, em vez de abandoná-lo parece, vai respeitar seu túmulo por causa dele, e continuar em seu amor, mesmo quando ela quer o conforto dela. (2) Quando existe um verdadeiro desejo de familiaridade com Cristo, haverá uma presença constante nos meios de conhecimento. Veja Hos. vi. 2, 3, ao terceiro dia nos levantará; e, em seguida, vamos saber o significado de que a ressurreição, se nós prossigamos em conhecer, como Mary aqui.
2. Ela Sóbria lá chorando, e estas lágrimas alto revelava sua afeição ao seu Mestre. Aqueles que perderam Cristo tem motivo para chorar; ela chorou ao lembrar-se dos seus sofrimentos amargos; chorou por sua morte, ea perda que ela e seus amigos eo país sustentada por ela; chorou ao pensar em voltar para casa sem ele; chorou porque ela não agora encontrar seu corpo. Aqueles que buscam a Cristo deve procurá-lo aflitos (Luke ii 48.), Deve chorar, não por ele, mas por si mesmos.
3. Enquanto chorava, ela olhou para dentro do sepulcro, que seu olho pode afetar o coração. Quando estamos em busca de algo que perdemos nós olhamos de novo e de novo no lugar onde deixamos para ele, e espera-se que tê-lo encontrado. Ela vai olhar ainda sete vezes, sem saber, mas que por fim ela pode ver algum incentivo. Nota: (1) Weeping não deve impedir que procuram. Embora ela chorava, ela se abaixou e olhou para dentro. (2.) Essas são propensos a procurar e achar que procurar com carinho, que procuram em lágrimas.
II. A visão que ela tinha de dois anjos no sepulcro, v. 12. Observe aqui,
1. A descrição das pessoas que viu. Eles eram dois anjos vestidos de branco, sentados (provavelmente em alguns bancos ou bordas escavadas na rocha) um na cabeça, e outro aos pés, da sepultura. Aqui nós temos,
(1.) A sua natureza. Eles eram anjos, mensageiros do céu, enviado de propósito, nesta grande ocasião, [1] Para honrar o Filho e para enfeitar a solenidade de sua ressurreição. Agora que o Filho de Deus foi novamente para ser trazido para o mundo, os anjos têm uma carga para atendê-lo, como fizeram no seu nascimento, Heb. Eu. 6. [2] Para confortar os santos; para falar boas palavras para aqueles que estavam na tristeza, e, dando-lhes notar que o Senhor tinha ressuscitado, para prepará-los para a visão dele.
(2.) O seu número: duas, não uma multidão do exército celestial, para cantar louvores, apenas dois, para dar testemunho; para fora da boca de duas testemunhas seria estabelecido esta palavra.
(3.) Sua matriz: Eles estavam em branco, denotando, [1] Sua pureza e santidade. O melhor dos homens de pé diante dos anjos, e em comparação com eles, estão vestidos de vestes sujas (Zech iii 3.., Mas os anjos são impecáveis); e santos glorificados, quando eles vêm a ser como os anjos, deve caminhar com Cristo em branco. [2] Sua glória, e gloriar-se, nessa ocasião. O branco em que apareceram representou o brilho daquele estado em que Cristo foi ressuscitado agora.
(4.) A sua postura e local: Sentaram-se, por assim dizer, eles mesmos repousando no túmulo de Cristo; para os anjos, embora eles não precisavam de uma restauração, foram obrigados a Cristo para o seu estabelecimento. Esses anjos entraram na sepultura, para nos ensinar a não ter medo dele, nem pensar que o nosso descanso nele algum tempo haverá qualquer prejuízo para a nossa imortalidade; Não, as questões são tão ordenada que a sepultura não é muito fora do nosso caminho para o céu. Ele sugere também que os anjos estão a ser empregada sobre os santos, não só na hora da morte, para realizar as suas almas para o seio de Abraão, mas no grande dia, para aumentar seus corpos, Matt. xxiv. 31. Estes guardas angelicais (e anjos são chamados de observadores de Dan. Iv. 23), mantendo a posse de sepulcro, quando eles tinham afugentado os guardas que os inimigos haviam posto, representa a vitória de Cristo sobre os poderes das trevas, roteamento e derrotá-los . Assim, Miguel e seus anjos somos mais que vencedores. Sua sentado para enfrentar um ao outro, um para a cabeça de sua cama, o outro aos pés de sua cama, denota seu cuidado de todo o corpo de Cristo, a sua mística, bem como seu corpo natural, da cabeça aos pés; pode também nos lembram dos dois querubins, colocados um em cada extremidade do propiciatório, olhando uns para os outros, Êx. xxv. 18. Cristo crucificado foi o grande propiciatório, na cabeça e pés do que foram estes dois querubins, não com espadas flamejantes, para nos impedir de, mas mensageiros de boas-vindas, para nos orientar para, o modo de vida.
2. Sua pergunta compassivo sobre a causa do sofrimento de Maria Madalena (v. 13): Mulher, por que choras? Esta pergunta foi: (1) A repreensão a chorar: "Por que choras, quando tu tem motivo para se alegrar? " Muitas das inundações de nossas lágrimas iria secar longe antes que tal uma pesquisa como esta na fonte deles. Por que tu abatida? (2.) Ele foi projetado para mostrar o quanto os anjos estão preocupados com os sofrimentos dos santos, tendo um encargo para ministrar-lhe para o seu conforto. Os cristãos devem, portanto, simpatizar com o outro. (3) Foi só para fazer uma ocasião de informar-lhe de que iria transformar seu pranto em alegria, iria colocar fora de seu saco, e cingi-la com alegria.
3. The melancholy account she gives them of her present distress: Because they have taken away the blessed body I came to embalm, and I know not where they have laid it. The same story she had told, v. 2. In it we may see, (1.) The weakness of her faith. If she had had faith as a grain of mustard-seed, this mountain would have been removed; but we often perplex ourselves needlessly with imaginary difficulties, which faith would discover to us as real advantages. Many good people complain of the clouds and darkness they are under, which are the necessary methods of grace for the humbling of their souls, the mortifying of their sins, and the endearing of Christ to them. (2.) The strength of her love. Those that have a true affection for Christ cannot but be in great affliction when they have lost either the comfortable tokens of his love in their souls or the comfortable opportunities of conversing with him, and doing him honour, in his ordinances. Mary Magdalene is not diverted from her enquiries by the surprise of the vision, nor satisfied with the honour of it; but still she harps upon the same string: They have taken away my Lord. A sight of angels and their smiles will not suffice without a sight of Christ and God's smiles in him. Nay, the sight of angels is but an opportunity of pursuing her enquiries after Christ. All creatures, the most excellent, the most dear, should be used as means, and but as means, to bring us into acquaintance with God in Christ. The angels asked her, Why weepest thou? I have cause enough to weep, says she, for they have taken away my Lord, and, like Micah, What have I more? Do you ask, Why I weep? My beloved has withdrawn himself, and is gone. Note, None know, but those who have experienced it, the sorrow of a deserted soul, that has had comfortable evidences of the love of God in Christ, and hopes of heaven, but has now lost them, and walks in darkness; such a wounded spirit who can bear?
III. Christ's appearing to her while she was talking with the angels, and telling them her case. Before they had given her any answer, Christ himself steps in, to satisfy her enquiries, for God now speaketh to us by his Son; none but he himself can direct us to himself. Mary would fain know where her Lord is, and behold he is at her right hand. Note, 1. Those that will be content with nothing short of a sight of Christ shall be put off with nothing less. He never said to the soul that sought him, Seek in vain. "Is it Christ that thou wouldest have? Christ thou shalt have." 2. Christ, in manifesting himself to those that seek him, often outdoes their expectations. Mary longs to see the dead body of Christ, and complains of the loss of that, and behold she sees him alive. Thus he does for his praying people more than they are able to ask or think. In this appearance of Christ to Mary observe,
(1.) How he did at first conceal himself from her.
[1.] He stood as a common person, and she looked upon him accordingly, v. 14. She stood expecting an answer to her complaint from the angels; and either seeing the shadow, or hearing the tread, of some person behind her, she turned herself back from talking with the angels, and sees Jesus himself standing, the very person she was looking for, and yet she knew not that it was Jesus. Note, First, The Lord is nigh unto them that are of a broken heart (Ps. xxxiv. 18), nearer than they are aware. Those that seek Christ, though they do not see him, may yet be sure he is not far from them. Secondly,Those that diligently seek the Lord will turn every way in their enquiry after him. Mary turned herself back, in hopes of some discoveries. Several of the ancients suggest that Mary was directed to look behind her by the angels' rising up, and doing their obeisance to the Lord Jesus, whom they saw before Mary did; and that she looked back to see to whom it was they paid such a profound reverence. But, if so, it is not likely that she would have taken him for the gardener; rather, therefore, it was her earnest desire in seeking that made her turn every way. Thirdly, Christ is often near his people, and they are not aware of him. She knew not that it was Jesus; not that he appeared in any other likeness, but either it was a careless transient look she cast upon him, and, her eyes being full of care, she could not so well distinguish, or they were holden, that she should not know him, as those of the two disciples, Luke xxiv. 16.
[2.] He asked her a common question, and she answered him accordingly, v. 15.
First, The question he asked her was natural enough, and what any one would have asked her: "Woman, why weepest thou? Whom seekest thou? What business hast thou here in the garden so early? And what is all this noise and ado for?" Perhaps it was spoken with some roughness, as Joseph spoke to his brethren when he made himself strange, before he made himself known to them. It should seem, this was the first word Christ spoke after his resurrection: "Why weepest thou? I am risen." The resurrection of Christ has enough in it to ally all our sorrows, to check the streams, and dry up the fountains, of our tears. Observe here, Christ takes cognizance, 1. Of his people's griefs, and enquires, Why weep you? He bottles their tears, and records them in his book. 2. Of his people's cares and enquires, Whom seek you, and what would you have? When he knows they are seeking him, yet he will know it from them; they must tell him whom they seek.
Secondly, The reply she made him is natural enough; she does not give him a direct answer, but, as if she should say, "Why do you banter me, and upbraid me with my tears? You know why I weep, and whom I seek;" and therefore, supposing him to be the gardener, the person employed by Joseph to dress and keep his garden, who, she thought, was come thither thus early to his work, she said, Sir, if thou hast carried him hence, pray tell me where thou hast laid him, and I will take him away. See here, 1. The error of her understanding. She supposed our Lord Jesus to be the gardener, perhaps because he asked what authority she had to be there. Note, Troubled spirits, in a cloudy and dark day, are apt to misrepresent Christ to themselves, and to put wrong constructions upon the methods of his providence and grace. 2. The truth of her affection. See how her heart was set upon finding Christ. She puts the question to every one she meets, like the careful spouse, Saw you him whom my soul loveth?She speaks respectfully to a gardener, and calls him Sir, in hopes to gain some intelligence from him concerning her beloved. When she speaks of Christ, she does not name him; but, If thou have borne him hence, taking it for granted that this gardener was full of thoughts concerning this Jesus as well as she, and therefore could not but know whom she meant. Another evidence of the strength of her affection was that, wherever he was laid, she would undertake to remove him. Such a body, with such a weight of spices about it, was much more than she could pretend to carry; but true love thinks it can do more than it can, and makes nothing of difficulties. She supposed this gardener grudged that the body of one that was ignominiously crucified should have the honour to be laid in his master's new tomb, and that therefore he had removed it to some sorry place, which he thought fitter for it. Yet Mary does not threaten to tell his master, and get him turned out of his place for it; but undertakes to find out some other sepulchre, to which he might be welcome. Christ needs not to stay where he is thought a burden.
(2.) How Christ at length made himself known to her, and, by a pleasing surprise, gave her infallible assurances of his resurrection. Joseph at length said to his brethren, I am Joseph. So Christ here to Mary Magdalene, now that he is entered upon his exalted state. Observe,
[1.] How Christ discovered himself to this good woman that was seeking him in tears (v. 16): Jesus saith unto her, Mary. It was said with an emphasis, and the air of kindness and freedom with which he was wont to speak to her. Now he changed his voice, and spoke like himself, not like the gardener. Christ's way of making himself known to his people is by his word, his word applied to their souls, speaking to them in particular. When those whom God knew by name in the counsels of his love (Exod. xxxiii. 12) are called by name in the efficacy of his grace, then he reveals his Son in them as in Paul (Gal. i. 16), when Christ called to him by name, Saul, Saul. Christ's sheep know his voice, ch. x. 4. This one word, Mary, was like that to the disciples in the storm, It is I. Then the word of Christ does us good when we put our names into the precepts and promises. "In this Christ calls to me, and speaks to me."
[2.] How readily she received this discovery. When Christ said, "Mary, dost thou not know me? are you and I grown such strangers?" she was presently aware who it was, as the spouse (Cant. ii. 8), It is the voice of my beloved. She turned herself, and said, Rabboni, My Master. It might properly be read with an interrogation, "Rabboni? Is it my master? Nay, but is it indeed?" Observe, First, The title of respect she gives Him: My Master; didaskale--a teaching master. The Jews called their doctors Rabbies, great men. Their critics tell us that Rabbon was with them a more honourable title than Rabbi; and therefore Mary chooses that, and adds a note of appropriation, My great Master. Note, Notwithstanding the freedom of communion which Christ is pleased to admit us to with himself, we must remember that he is our Master, and to be approached with a godly fear. Secondly, With what liveliness of affection she gives this title to Christ. She turned from the angels, whom she had in her eye, to look unto Jesus. We must take off our regards from all creatures, even the brightest and best, to fix them upon Christ, from whom nothing must divert us, and with whom nothing must interfere. When she thought it had been the gardener, she looked another way while speaking to him; but now that she knew the voice of Christ she turned herself. The soul that hears Christ's voice, and is turned to him, calls him, with joy and triumph, My Master. See with what pleasure those who love Christ speak of his authority over them. My Master, my great Master.
[3.] The further instructions that Christ gave her (v. 17): "Touch me not, but go and carry the news to the disciples."
First, He diverts her from the expectation of familiar society and conversation with him at this time: Touch me not, for I am not yet ascended. Mary was so transported with the sight of her dear Master that she forgot herself, and that state of glory into which he was now entering, and was ready to express her joy by affectionate embraces of him, which Christ here forbids at this time. 1. Touch me not thus at all, for I am to ascend to heaven. He bade the disciples touch him, for the confirmation of their faith; he allowed the women to take hold of his feet, and worship him (Matt. xxviii. 9); but Mary, supposing that he was risen, as Lazarus was, to live among them constantly, and converse with them freely as he had done, upon that presumption was about to take hold of his hand with her usual freedom. This mistake Christ rectified; she must believe him, and adore him, as exalted, but must not expect to be familiar with him as formerly. See 2 Cor. v. 16. He forbids her to dote upon his bodily presence, to set her heart on this, or expect its continuance, and leads her to the spiritual converse and communion which she should have with him after he was ascended to his Father; for the greatest joy of his resurrection was that it was a step towards his ascension. Mary thought, now that her Master was risen, he would presently set up a temporal kingdom, such as they had long promised themselves. "No," says Christ, "touch me not, with any such thought; think not to lay hold on me, so as to detain me here; for, though I am not yet ascended, go to my brethren, and tell them, I am to ascend." As before his death, so now after his resurrection, he still harps upon this, that he was going away, was no more in the world; and therefore they must look higher than his bodily presence, and look further than the present state of things. 2. "Touch me not, do not stay to touch me now, stay not now to make any further enquiries, or give any further expressions of joy, for I am not yet ascended, I shall not depart immediately, it may as well be done another time; the best service thou canst do now is to carry the tidings to the disciples; lose no time therefore, but go away with all speed." Note, Public service ought to be preferred before private satisfaction. It is more blessed to give than to receive. Jacob must let an angel go, when the day breaks, and it is time for him to look after his family. Mary must not stay to talk with her Master, but must carry his message; for it is a day of good tidings, which she must not engross the comfort of, but hand it to others. See that story, 2 Kings vii. 9.
Secondly, He directs her what message to carry to his disciples: But go to my brethren, and tell them, not only that I am risen (she could have told them that of herself, for she had seen him), but that I ascend. Observe,
a. To whom this message is sent: Go to my brethren with it; for he is not ashamed to call them so. (1.) He was now entering upon his glory, and was declared to be the Son of God with greater powerthan ever, yet he owns his disciples as his brethren, and expresses himself with more tender affection to them than before; he had called them friends, but never brethren till now. Though Christ be high, yet he is not haughty. Notwithstanding his elevation, he disdains not to own his poor relations. (b.) His disciples had lately carried themselves very disingenuously towards him; he had never seen them together sincethey all forsook him and fled, when he was apprehended; justly might he now have sent them an angry message: "Go to yonder treacherous deserters, and tell them, I will never trust them any more, or have any thing more to do with them." No, he forgives, he forgets, and does not upbraid.
b. By whom it is sent: by Mary Magdalene, out of whom had been cast seven devils, yet now thus favoured. This was her reward for her constancy in adhering to Christ, and enquiring after him; and a tacit rebuke to the apostles, who had not been so close as she was in attending on the dying Jesus, nor so early as she was in meeting the rising Jesus; she becomes an apostle to the apostles.
c. What the message itself is: I ascend to my Father. Two full breasts of consolation are here in these words:--
(a.) Our joint-relation to God, resulting from our union with Christ, is an unspeakable comfort. Speaking of that inexhaustible spring of light, life, and bliss, he says, He is my Father, and our Father; my God, and your God. This is very expressive of the near relation that subsists between Christ and believers: he that sanctifieth, and those that are sanctified, are both one; for they agree in one, Heb. ii. 11. Here we have such an advancement of Christians, and such a condescension of Christ, as bring them very near together, so admirably well is the matter contrived, in order to their union. [a.] It is the great dignity of believers that the Father of our Lord Jesus Christ is, in him, their Father. A vast difference indeed there is between the respective foundations of the relation; he is Christ's Father by eternal generation, ours by a gracious adoption; yet even this warrants us to call him, as Christ did, Abba, Father. This gives a reason why Christ called them brethren, because his Father was their Father. Christ was now ascending to appear as an advocate with the Father--with his Father, and therefore we may hope he will prevail for any thing--with our Father, and therefore we may hope he will prevail for us. [b.] It is the great condescension of Christ that he is pleased to own the believer's God for his God: My God, and your God; mine, that he may be yours; the God of the Redeemer, to support him (Ps. lxxxix. 26), that he might be the God of the redeemed, to save them. The summary of the new covenant is that God will be to us a God; and therefore Christ being the surety and head of the covenant, who is primarily dealt with, and believers only through him as his spiritual seed, this covenant-relation fastens first upon him, God becomes his God, and so ours; we partaking of a divine nature, Christ's Father is our Father; and, he partaking of the human nature, our God is his God.
(b.) Christ's ascension into heaven, in further prosecution of his undertaking for us, is likewise an unspeakable comfort: "Tell them I must shortly ascend; that is the next step I am to take." Now this was intended to be, [a.] A word of caution to these disciples, not to expect the continuance of his bodily presence on earth, nor the setting up of his temporal kingdom among men, which they dreamed of. "No, tell them, I am risen, not to stay with them, but to go on their errand to heaven." Thus those who are raised to a spiritual life, in conformity to Christ's resurrection, must reckon that they rise to ascend; they are quickened with Christ that they may sit with him in heavenly places, Eph. ii. 5, 6. Let them not think that this earth is to be their home and rest; no, being born from heaven, they are bound for heaven; their eye and aim must be upon another world, and this must be ever upon their hearts, I ascend, therefore must I seek things above. [b.] A word of comfort to them, and to all that shall believe in him through their word; he was then ascending, he is now ascended to his Father, and our Father. This was his advancement; he ascended to receive those honours and powers which were to be the recompence of his humiliation; he says it with triumph, that those who love him may rejoice. This is our advantage; for he ascended as a conqueror, leading captivity captive for us (Ps. lxviii. 18), he ascended as our forerunner, to prepare a place for us, and to be ready to receive us. This message was like that which Joseph's brethren brought to Jacob concerning him (Gen. xlv. 26), Joseph is yet alive, and not only so, vivit imo, et in senatum venit--he lives, and comes into the senate too; he is governor over all the land of Egypt; all power is his.
Some make those words, I ascend to my God and your God, to include a promise of our resurrection, in the virtue of Christ's resurrection; for Christ had proved the resurrection of the dead from these words, I am the God of Abraham, Matt. xxii. 32. So that Christ here insinuates, "As he is my God, and hath therefore raised me, so he is your God, and will therefore raise you, and be your God, Rev. xxi. 3. Because I live, you shall live also. I now ascend, to honour my God, and you shall ascend to him as your God.
IV. Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples (v. 18): She came and told the disciples, whom she found together, that she had seen the Lord. Peter and John had left her seeking him carefully with tears, and would not stay to seek him with her; and now she comes to tell them that she had found him, and to rectify the mistake she had led them into by enquiring after the dead body, for now she found it was a living body and a glorified one; so that she found what she sought, and, what was infinitely better, she had joy in her sight of the Master herself, and was willing to communicate of her joy, for she knew it would be good news to them. When God comforts us, it is with this design, that we may comfort others. And as she told them what she had seen, so also what she had heard; she had seen the Lord alive, of which this was a token (and a good token it was) that he had spoken these things unto her as a message to be delivered to them, and she delivered it faithfully. Those that are acquainted with the word of Christ themselves should communicate their knowledge for the good of others, and not grudge that others should know as much as they do.
| Cristo com seus discípulos. |
The infallible proof of Christ's resurrection was his showing himself alive, Acts i. 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, v. 19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luke xxiv. 33.
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 v. 21. Christ's kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.
1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (v.1) that Christ arose on the first day of the week, and it might have been sufficient to say here (v. 19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.
2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master's resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another's minds, strengthen one another's hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb. x. 25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ's disciples to be driven into corners, and forced into the wilderness, Rev. xii. 14; Prov. xxviii. 12. (2.) God's people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ's disciples, thus to abscond.
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, ch. xiv. 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, v. 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. v. 6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat--Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.
[2.] The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (ch. xvi. 22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.
(3.) The honourable and ample commission he gave them to be his agents in the planting of his church, v. 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, Judg. vi. 22, 23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa. lii. 7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luke x. 5, 6.
[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, ch. xiii. 20.
(4.) The qualifying of them for the discharge of the trust reposed in them by their commission (v. 22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,
[1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num. xi. 26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen. ii. 7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job xxxiii. 4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Ezek. xxxvii. 9), Come, O breath; but the New Testament tells us it is Christ's breath. The breath of God is put for the power of his wrath (Isa. xi. 4; xxx. 33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num. xi. 17); but Christ did it himself.
[2.] The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence." They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see ch. vii. 39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit's aid in their future work, in the execution of the commission now given them: "I send you, and you shall have the Spirit to go along with you." Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit's influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. "Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings." They were now in danger of the Jews: "Therefore receive ye the Holy Ghost, to work courage in you." What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph. i. 13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit-receive his motions, and comply with them--receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.
(5.) One particular branch of the power given them by their commission particularized (v. 23): "Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow." Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ's blood: "Yet you may declare their sins remitted upon gospel terms." And Peter did so, Acts ii. 38; iii. 19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, ch. xii. 48; Rom. ii. 16; Jam. ii. 12. 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, v. 24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ's disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas's unhappiness that he was absent--either he was not well, or had not notice; or perhaps it was his sin and folly--either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.
2. The account which the other disciples gave him of the visit their Master had made them, v. 25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: "We have seen the Lord, the most comfortable sight we ever saw." This they said to Thomas, (1.) To upbraid him with his absence: "We have seen the Lord, but thou hast not." Or rather, (2.) To inform him: "We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee." Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded.
3. The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. "Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe." Some, by comparing this with what he said (ch. xi. 16; xiv. 5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Matt. xvi. 1; xxvii. 42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren's heart to faint like his heart, Deut. xx. 8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.
| The Incredulity of Thomas. |
We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,
I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.
1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Matt. iv. 1, 2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.
2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.
II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (v. 19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.
III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,
1. Christ's gracious condescension to Thomas, v. 27. He singled him out from the rest, and applied himself particularly to him: "Reach hither thy finger, and, since thou wilt have it so, behold my hands,and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side." Here we have, (1.) An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Ps. lxxviii. 21. (2.) An express condescension to this weakness, which appears in two things:-- [1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Ezek. xxxiv. 16. We ought thus to bear the infirmities of the weak, Rom. xv. 1, 2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.
It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; me ginou apistos--do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.
2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, v. 28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (v. 29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.
(1.) Thomas is now fully satisfied of the truth of Christ's resurrection--that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat.
(2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity--that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, ch. i. 1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation--that he is Lord, the one Lord, 1 Cor. viii. 6; 1 Tim. ii. 5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Acts ii. 36; Rom. xiv. 9.
(3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai--my foundation and stay; my God to Elohim--my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Cant. ii. 16.
(4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Ps. xvi. 2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.
3. The judgment of Christ upon the whole (v. 29): "Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed." Here,
(1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.
(2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;" but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.
(3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb. xi. 1; 2 Cor. iv. 18), but the motives of faith--Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old-Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Matt. xvi. 17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it."
IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, v. 30, 31. And here,
1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Acts x. 41. Divers of his appearances are not recorded, as appears, 1 Cor. xv. 5-7. See Acts i. 3. Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti--in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.
2. He instructs us in the design of recording what we do find here (v. 31): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection."
(1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.
(2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him, 1 John v. 11. [1.] We are here told what the great gospel truth is which we are to believe--that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old-Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking-not fit either to do the Redeemer's work or to wear the Redeemer's crown. [2.] What the great gospel blessedness is which we are to hope for--That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called,Acts v. 20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers.
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